FOOTNOTES:
1 The word "merit" was changed for "mercy" after the author's death.—Ed.
2 "Not he that commendeth himself is approved, but whom the Lord commendeth." (2 Cor 10:18)
3 "Carry the bell and wear the garland," alluding to our old English races; the winner being rewarded with a silver bell, and crowned with a garland: or to the morris dance, in which the leader carried the garland and danced with bells fixed to his dress.—Ed.
4 The glorious revolution, conducted by William, Prince of Orange, afterwards King William the 3rd, took place soon after Bunyan's decease. It was probably on this account that this paragraph was omitted from the edition of September, 1688, and all the subsequent ones to the present time. The popular opinion, in those times, was, that Dutchman and extortioner were nearly synonymous.
"We trade wid de Yankey, we deal wid de Scot. And cheaten de tain and de teither: We cheaten de Jew, aye and better dan dat, We cheaten well ein aniether." Old Song.
5 "To pole, to peel," to take off the top and branches of a tree, and then to peel off the bark; terms used to designate violent oppressions under pretended legal authority. "Which pols and pils the poor in piteous wise." Fairy Queen. "Pilling and polling is grown out of request, since plain pilfering came into fashion." Winwood's Memorials. "They had rather pill straws than read the scriptures." Dent's Pathway.—Ed.
6 Immediately after the calling of Matthew and of James, our Lord sat at meat in Levi's [James'] house, and made that gracious declaration, "I am not come to call the righteous but sinners to repentance"; compare Matthew 9:10-13, with Mark 2:14-17 and Luke 5:27-32.—Ed.
7 Nearly half this paragraph is omitted from every edition since 1688, probably from a fear lest it should be misinterpreted as reflecting upon the glorious revolution under William and Mary.—Ed.
8 This proud beggar shews not his wounds but his worth; not his rags, but his robes; not his misery, but his stoutheartedness: he brings in God Almighty as a debtor to him for his services, and thanks God more that others were bad, than for his own fancied goodness.—Ryland.
9 The word "criminal," used by Bunyan, has been altered in modern editions to "ceremonial"; but it was not only ceremonial but superstitious, and therefore more criminal than moral.
10 It is singular that our modern Pharisees continue the custom of fasting twice a week, on Wednesday and Friday. This is not so monstrous as pretending to do what "God manifest in the flesh" alone could do—to fast for forty consecutive days.—Ed.
11 God heareth the heart, without the mouth; but never heareth the mouth acceptably, without the heart. (1 Sam 1:13,15) Puritan Saying.
12 To such poor deceived souls, our Lord's words are extremely applicable; "If therefore the light that is in thee be darkness, how great is that darkness!" If poor blind sinners are, through the ignorance of their minds, fully persuaded that the destructive way in which they walk is the road to true happiness, how dangerous is their error, and how deplorable the consequences.—Ryland.
13 What home-thrusts are here! The two-edged sword of the Spirit, wielded by such a man, pierces—divides—lays bare every refuge of lies to which poor souls vainly fly for succour. It is a solemn and most important subject. May every reader have grace given him to weigh his hopes of heaven in the balances of divine unerring truth.—Ed.
14 Those who plead for mercy, as the reward of their own righteousness, are guilty of gross absurdity. They may claim to employ the mercy which they have earned: why plead with the God of justice for that to which they consider themselves in justice entitled? God will give to all that to which they are entitled, without being sued for their earnings.—Ed.
15 "Points and pantables"; quibbles and quirks. "With periods, points, and tropes, he slurs his crimes; He robb'd not, but he borrowed from the poor."—Dryden.
"Pantable," from pantoufle, a slipper. To stand upon his pantables, was a contemptuous mode of speech, to express a very dishonourable man's "standing upon his honour," which could so easily be slipped from under him. "What pride is equal to the pope's in making kings kiss his pantables." Sir E. Sandys. "He standeth upon his pantables, and regardeth greatly his reputation." Saker's Character of a Fraudulent Fellow. Bunyan was peculiarly happy in his use of popular and proverbial expressions.—Ed.
16 "Meddle nor make," to interfere with matters that do not concern us.
"I think it no sin, to sleep in a whole skin, So I neither meddle nor make."—Old Play.
"He that will meddle with all things, may go shoe the goslings." "I'll neither meddle nor make, said Bill Heaps, when he spill'd the butter milk." Old Proverbs.—Ed.
17 The accurate knowledge of Bunyan as to the meaning of law terms is very surprising, and proves him to have been an apt scholar. A caveat is a caution not to admit a will that may injure some other party.—Ed.
18 In this country the introduction of earthenware plates has driven the less cleanly wooden plate, called a trencher, entirely out of use.—Ed.
19 Sin-sick souls alone seek the Great Physician, and are the proper subjects of Christ's healing power. Pride and unbelief bar the door of mercy and grace; and if not subdued by the blood of the cross, will ruin the soul.—Ryland.
20 "Thou art besides the saddle."
"I have no spur To prick the sides of my intent, but only Vaulting ambition; which o'erleaps itself, And falls on the other.—-" Macbeth.
A proud ecclesiastic requested one of his devotees to give him a leg on mounting his horse, which he did so heartily as to throw him to the other side of the saddle, and broke his neck.—Ed.
21 "For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all" (James 2:10).
22 When we had no righteousness of our own to cover us, he put on us naked beggars that rich robe, the righteousness of Christ. Though black in ourselves, we are comely in Christ's comeliness; but we never live upon his righteousness, only as we see none in ourselves.—Ryland.
23 "Sweeting," an obsolete term for a sweet apple.—Ed.
24 This whole paragraph is omitted from all editions subsequent to 1688, when the author died. It is the practical illustration of his whole theory. By their fruit ye shall know them; the fruit does not make them what they are by nature and sin or by grace and righteousness. The rebuke of the Saviour, Matthew 15:16, falls heavily on the man who rejected this paragraph.—Ed.
25 Abel possessed righteousness before his offering, which influenced him to make this acceptable sacrifice.—Ed.
26 "Then was I most distressed with blasphemies, if I have been hearing the word, then uncleanness, blasphemies, and despair would hold me as captive." "I blessed the condition of the dog and toad, and counted their state far better than this sate of mine."—Grace Abounding.
27 Many are the devices of Satan to keep souls from Christ. The world and the flesh are his grand instruments of seduction, while his temptations and snares drown them in despair. Their wisdom is to resist manfully by faith in the serpent-bruiser, Jesus. He will consummate his victories by a glorious triumph over all the powers of hell and darkness.—Ryland.
28 "A sweeting tree," a sweet apple, and not a crab apple tree.—Ed.
29 As the disobedience of the first Adam is imputed to all his natural posterity, and brings death upon all; so the righteousness of the second Adam is imputed to all his spiritual progeny, to obtain life for them. As the carnal Adam, lost original righteousness, derives a corrupt nature to all his descendants; so the spiritual Adam, by his obedience, conveys a vital efficacy of grace to us. The same Spirit of holiness which anointed our Redeemer doth quicken all his race, that as they have borne the image of the earthly, THEY may henceforth bear the image of the heavenly Adam.—Ryland.
30 "Debrorous," probably a misprint for "dolorous," sorrowful or dismal.
"Through many a dark and dreary vale They passed, and many a region dolorous."—Milton.
31 "Make an O yes," alluding to the form of proclamation at sessions of the peace—"Oyer," the French for "Hear," now corrupted to "O yes."—Ed.
32 "Boot," profit or advantage.—Ed.
33 The mercy of God has not only a quick eye to spy out a penitent, but a swift foot to run and embrace him. What infinite condescension! God the Father is said to "run, fall on the neck of, and kiss" the sinner, whom he has by his Spirit inclined to sue for mercy and peace, which, being obtained, he will withhold from him no manner of thing that is good.—Ryland.
34 The pillory, to which allusion is here made, was a cruel mode of punishment, now out of date. In earlier times, the ears were nailed to the wood, and after an hour's anguish were cut off, and the nose and cheeks slit; thus were treated Leighton and other holy men. In later days, the victims were subjected to the brutality of a mob, and sometimes excited by factious men.
"Tell us who 'tis upon the ridge stands there So full of fault, and yet so void of fear; And from the paper in his hat Let all mankind be told for what."—Defoe.
35 "Next," nighest or nearest. This sentence is highly poetical, as much or more so as any in the writings of the most cultivated scholars.—Ed.
36 A humbling view of our sinful selves is manifested to the soul by the Word and Spirit of God. The gospel of Jesus Christ has all the properties of a great and true light; it has a piercing power and penetrating virtue; it enters the darkest recesses of the soul, and detects the errors of men's judgment, as well as discovers the enormities of their lives.—Ryland.
37 This sentence is peculiarly striking, and is very illustrative of Bunyan's homely, cutting, faithful phraseology.—Ed.
38 The newly awakened soul, beholding itself in the glass of the law, is shocked at its own deformity. Sin is truly odious, and an intolerable burthen. So felt the royal penitent when he cried, "My flesh trembleth for fear of thee; and I am afraid of thy judgments." God's indignation at sin must be felt on this side the grave, in the conscience of the sinner, if ever he hopes to escape the dreadful punishment of it in the world to come. But blessed be God, the blood of atonement is a sovereign balsam for sick and wounded souls, and is abundantly efficacious for procuring pardon, peace, and reconciliation by the application of the eternal Spirit.—Ryland.
39 These humbling words, being too rough for ears polite, have been omitted from all the editions of this book published since the author's death, except the fifth, 1702.—Ed.
40 A simple-hearted man, at a prayer meeting, used the words, "Incline our hearts to cast our bread upon the waters, that we may find it after many days." Upon leaving the prayer meeting, while crossing a bridge, a youth said to him, "If you were to throw a loaf into the river, what good would it be even if you did find it after many days"; to which his elder replied, "Oh, it is a scripture expression, though I do not know its meaning"!!! This happened to the editor forty-five years ago, before Sunday schools and the Tract Society had spread their flood of scriptural knowledge over the kingdom.—Ed.
41 This is variously interpreted, but may it not mean an ancient mode of mocking, now called taking a sight?—Ed.
42 "Blandation," a piece of flattery. "They flattered the Bishop of Ely with this blandation."—Camden.
***
A DEFENCE OF THE DOCTRINE OF JUSTIFICATION, BY FAITH IN JESUS CHRIST;
SHEWING,
TRUE GOSPEL-HOLINESS FLOWS FROM THENCE; OR, MR. FOWLER'S PRETENDED DESIGN OF CHRISTIANITY, PROVED TO BE NOTHING MORE THAN TO TRAMPLE UNDER FOOT THE BLOOD OF THE SON OF GOD; AND THE IDOLIZING OF MAN'S OWN RIGHTEOUSNESS
AS ALSO,
HOW WHILE HE PRETENDS TO BE A MINISTER OF THE CHURCH OF ENGLAND, HE OVERTHROWETH THE WHOLESOME DOCTRINE CONTAINED IN THE 10TH, 11TH, AND 13TH, OF THE THIRTY-NINE ARTICLES OF THE SAME, AND THAT HE FALLETH IN WITH THE QUAKER AND ROMANIST, AGAINST THEM.
BY JOHN BUNYAN
'Disallowed indeed of men, but chosen of God, and precious.'—1
Peter 2:4
Printed for Francis Smith, at the Elephant and Castle, without
Temple Bar, 1672.
EDITOR'S ADVERTISEMENT.
This is one of the least known but most deeply interesting productions of John Bunyan. It has never been reprinted in a separate form; and once only in any edition of his works—that with notes, by Mason and Ryland, and then with great carelessness, the errata remaining uncorrected, and one leaf being entirely omitted. This treatise was published to counteract the pernicious errors in a very popular volume called 'The Design of Christianity, by Edward Fowler, minister of God's Word at Northill, in Bedfordshire. Printed by the authority of the Bishop of London, April 17th, 1671'; an octavo volume of 308 pages. The whole object proposed by Mr. Fowler was to shew, that Christianity is intended merely to restore man to the original state which he enjoyed before the fall.
Bunyan was at that time suffering his tedious imprisonment for conscience sake in Bedford jail; and having refused to expatriate himself, was in daily fear lest his cruel sentence, 'you must stretch by the neck' for refusing to attend the church service, should be carried into execution.
The fame of Fowler's gross perversion of the design of Christ's gospel reached Bunyan in prison, and its popularity grieved his spirit. At length, on the 13th of the 11th Month (February), a copy of the book was brought to him; and in the almost incredible space of forty-two short days, on the 27th of the 12th Month (March) 1671-2, he had fully analysed 'The Design,' exposed the sophistry, and scripturally answered the gross errors which abound in every page of this learned and subtle piece of casuistry.
The display of Latin and Greek quotations from the heathens and fathers, those thunderbolts of scholastic warfare, dwindled into mere pop-gun weapons before the sword of the Spirit, which puts all such rabble to utter rout. Never was the homely proverb of Cobbler Howe more fully exemplified, than in this triumphant answer to the subtilities of a man deeply schooled in all human acquirements, by an unlettered mechanic, whose knowledge was drawn from one book, the inspired volume:—
'The Spirit's teaching in a cobbler's shop, Doth Oxford and Cambridge o'ertop.'
The Babel building of the learned clergyman could not withstand the attack of one who was armed with such irresistible weapons. His words burn 'like a fire,' and consume the wood, hay and stubble; while they fell with overpowering weight, as 'a hammer that breaketh the rock in pieces' (Jer 23:29). So cunningly was 'the design' constructed, that nothing but the fire and hammer of God's word could have demolished it. Armed with such weapons, he fearlessly from his dungeon made the attack; and, encouraged by the Spirit which animated the prophet, he was not 'dismayed at their faces,' but became as 'a defenced city, and an iron pillar, and brazen walls against the whole land' (Jer 1:48).
Such internal and powerful support encouraged Bunyan to use the greatest plainness of speech. He as fully aware of his danger, and of the great influence of Mr. Fowler, but he had counted the cost of plain honest dealing, and was undaunted by the perils which surrounded him. With noble bearing, worthy the descendant of the apostles, he declares, 'As for your subtle and close incensing THE POWER to persecute Nonconformists, know that we are willing, God assisting, to overcome you with truth and patience; not sticking to sacrifice our lives, and dearest concerns in a faithful witness-bearing.' 'Wherefore, sir, laying aside all fear of men, not regarding what you may procure to be inflicted upon me, for this my plain dealing with you, I tell you again, that you are one of them that have closely, privily, and devilishly, by your book, turned the grace of our God into a lascivious doctrine.' Mr. Fowler's opinions were not only contrary to scripture, but to that which some esteem a more heinous offence, they opposed the thirty-nine articles; and the result was that Bunyan, who vindicated the scriptures and those articles, was kept in prison, while the clergyman who opposed them was soon after consecrated Bishop of Gloucester! It may lead some simple readers to wonder how it could be, that state religion thus made a mockery of itself. The reason is perfectly obvious; Fowler's religion was that of a statesman, which may be comprised in one word, expediency; and the man who could publish as truth, that religion consists in obeying the orders made therein by the state, deserved the primacy of the united churches of England and Ireland. His words are, speaking of religious observances, 'Whatsoever of such are commended by the custom of the places we live in, or commanded by superiors, or made by any circumstance convenient to be done; our Christian liberty consists in this, that we have leave to do them. And, indeed, it is so far from being a sin, that it would be so to refuse so to do.' Could the state have selected a fitter tool for their purposes?
Mr. Fowler is somewhat inconsistent with regard to persecution; in p. 266 he says, 'As for factious hypocrite, they would be with ease supprest'; in p. 262 he describes these factious hypocrites, 'Such as preach up free grace,—laying hold on Christ's righteousness and renouncing our own righteousness.' Such are to be suppressed, but for Roman catholics 'imposing their own sense upon the word of God, and their persecuting, burning, and damning men for not subscribing to theirs as to God's word can be no better than an act of devilish pride and barbarous cruelty,' p. 247. Does not the same pride and cruelty apply equally to the church of Bonner for burning Latimer, of Fowler, for the imprisonment of Bunyan; and of Philpot, for dragging his brother, Shore, from his family, and shutting him up in Exeter jail?
The admirers of Bunyan will feel surprised at his strictures upon persons calling themselves Quakers. In these severe remarks he does not refer to the Society of Friends; but to some unworthy individuals who assumed the name of Quakers. They will be equally surprised at his freedom of speech with one who he considered to be an enemy to his Lord. He calls Mr. Fowler 'a brutish, beastly man,' 'this thief,' 'a blasphemer,' 'horribly wicked,' 'a learned ignorant Nicodemus,' 'one that would fling heaven's gates off the hinges,' 'a bat,' 'an angel of darkness.' Such epithets sound strangely in our more refined age; but they were then considered essential to faithful dealing. The Bishop in his reply, called 'Dirt wiped off,' beat the tinker in abusive language; he calls Bunyan 'A wretched scribbler,' 'grossly ignorant,' 'most unchristian and wicked,' 'a piece of proud folly,' 'so very dirty a creature that he disdains to dirt his fingers with him,' 'Bunyan can no more disgrace him than a rude creature can eclipse the moon by barking at her; or make palaces contemptible by lifting up their legs against them,' 'a most black-mouthed calumniator,' 'infamous in Bedford for a pestilent schismatic,' and with a heart full of venom he called upon his majesty not to let such a firebrand, impudent, malicious schismatic to enjoy toleration, or go unpunished, lest he should subvert all government. Bunyan had then suffered nearly twelve years' incarceration in a miserable jail, and was more zealous and intrepid than ever: and yet this learned fanatic would have added to his privations, because he could not resist the arrows of truth with which this poor prisoner for Christ assailed him, drawn all burning from the furnace of God's holy word.
Bunyan's views of the kingly office of Christ are very striking: not only is he king over the church requiring personal obedience, but over the universe for the benefit of believers. 'Christ is as well a Lord for us, as to, or over us; and it highly concerneth the soul—when it believeth in, or trusteth to, the righteousness of Christ, for justification with God—to see that this righteousness lords it over death and sin, and the devil and hell for us.' 'He led captivity captive, that is, carried them prisoners, whose prisoners we were: He rode to heaven in triumph, having in chains the foes of believers.'
This compendious treatise is upon a most important subject, and detects dangerous errors enveloped in most insinuating sophistry. In preparing this edition for the press, the text has been carefully collated with the original, which is in the editor's possession. The quotations have been verified; those from Fowler by the first edition of his 'Design of Christianity,' 1671. The extracts from 'Penn's Sandy Foundation,' by the second edition, in the Friends' library, Devonshire House. Those from Campian have not been discovered; the author's being confined at Bedford, while his book was printing in London, occasioned numerous typographical errors which have been corrected, and all the obsolete words explained.
To assist the reader, a few leading words have been introduced in italics, and between brackets, to distinguish them from the text.
GEORGE OFFOR.
A PREMONITION TO THE READER
GENTLE READER,
That thou mayest not be tired with longing to know what errors, and doctrines destructive to Christianity, Mr. Fowler in his feigned design of Christianity, hath presented the world withal; and that thou mayest even in the entry, see that which more fully is shewn in the house: namely, of the contradiction that is in his book, to the wholesome doctrine of the church of England, while he stands a minister of the same, I have thought convenient, instead of an epistle, to present thee with those doctrines contained in his; and that are refuted by the book that thou hast in thy hand. The which also, I hope, will be a sufficient apology for this my undertaking.
His Doctrines are these:
1. That the first principles of morals, those first written in men's hearts, are the essentials, the indispensable, and fundamental points or doctrines of the gospel (p. 8, 281, 282). 2. That these first principles, are to be followed, principally, as they are made known to us, by the dictates of human nature: and that this obedience is the first, and best sort of obedience, we Christians can perform (p. 8, 9, 10). 3. That there is such a thing as a soundness of soul; and the purity of human nature in the world (p. 6). 4. That the law, in the first principles of it, is far beyond, and more obliging on the hearts of Christians, than is, that of coming to God by Christ (p. 7-10). 5. That the precept of coming to God by Christ, &c., is in its own nature, a thing indifferent, and absolutely considered neither good nor evil (p. 7, 8, 9). 6. That Christ's great errand, in coming into the world, was to put us again in possession of the holiness we had lost (p. 12). 7. That John the Baptist, the Angel that was sent to Zacharias, and Mary, preached this doctrine, and so also did Malachi the prophet (p. 13). 8. That Christ by saving us from sin, is meant, not first, his saving us from the punishment, but from the filth, and from the punishment, as a consequence of that (p. 14, 15). 9. That Christ's work, when he was come, was to establish ONLY an inward real righteousness (p. 16). 10. That Christ's fulfilling the law FOR US, was by giving more perfect, and lighter instances of moral duties, than were before expressly given (p. 17). 11. That Christ's doctrine, life, actions, miracles, death, resurrection, ascension, and coming again to judgment, is all preached to establish us in this righteousness (chap. 2-8). 12. That it is not possible a wicked man should have God's pardon (p. 119). 13. That it is impossible Christ's righteousness should be imputed to an unrighteous man (p. 120). 14. And that if it were, he boldly affirms, it would signify as little to his happiness, while he continueth so, as would a gorgeous and splendid garment, to one that is almost starved (p. 120). 15. For God to justify a wicked man,[1] &c., would far more disparage his justice and holiness, than advance his grace and kindness (p. 130). 16. He saith, men are not capable of God's pardoning grace, till they have truly repented them of all their sins (p. 130). 17. The devils, saith he, have a large measure of these attributes of God; as his power, knowledge, &c.[2] (p. 124). 18. That Christ did himself perform, as our example, whatever he required of us to do; yea, that he trod himself EVERY step of our way to heaven (p. 148). 19. The salvation of Christ, first, consists in curing our wounds (our filth) and secondarily, in freeing us from the smart (p. 216). 20. That pardon doth not so much consist in remission, as in healing; [to wit, our filth,] (p. 216). 21. Faith justifieth, as it includeth true holiness in the nature of it; it justifieth AS it doth so (p. 221). 22. That faith which entitles a sinner to so high a privilege as that of justification, must needs be such as complieth with all the purposes of Christ's coming into the world, &c. And it is no less necessary that it should justify as it doth this (p. 222). 23. He wonders that any worthy man should be so difficultly persuaded, to embrace THIS account of justifying faith (p. 222). 24. There can be no pretence for a man, to think that faith should be the condition or instrument of justification, as it complieth with, only the precept of relying on Christ's merits for the obtaining of it (p. 223). 25. It is, saith he, as clear as the sun at noon-day, that obedience to the other precepts must go before obedience to this (p. 223). 26. He shall be his Apollo, that can give him a sufficient reason, why justifying faith should consist in recumbence[3] and reliance on Christ's merits for the pardon of sin[4] (p. 224). 27. He will take the boldness to tell those who are displeased with this account of justifying faith, that in his opinion it is impossible they should ONCE think of any other (p. 225). 28. The imputation of Christ's righteousness, consisteth in dealing with sincerely righteous persons, as if they were perfectly so, &c. (p. 225). 29. The grand intent of the gospel is, to make us partakers of inward real righteousness; and it is but secondary, that we should be accepted as before (p. 226). 30. It is not possible (he saith) that any other notion of this doctrine should have truth in it (p. 226). 31. Whatsoever is commended by the customs of the place we live in, or commanded by superiors, or made by ANY circumstance convenient to be done, our Christian liberty consists in this that we have leave to do them (p. 242). 31. For our refusing to comply with these, can hardly proceed from any thing, than a proud affectation of singularity, or at best from superstitious scrupluosity (p. 242). 33. Those ministers hinder the design of Christianity, that preach up free grace, and Christian privileges, OTHER WAYS than as motives to obedience, and that scarce ever insist upon any other duties than those of believing, laying hold of Christ's righteousness, applying the promises, &c. (p. 262). 34. But to make the Christian duties to consist either wholly or mostly in these, &c., is the way effectually to harden hypocrites (p. 262). 35. Those ministers do nothing less than promote the design of Christianity, that are never in their element, but when they are talking of the irrespectiveness of God's decrees, the absolute [ness of his] promises, the utter disability, and perfect impotence of natural men, to do any thing towards their own conversion (p. 262). 36. He is the only child of Abraham, who in the purity of his heart obeyeth those substantial laws, that are by God imposed upon him (p. 283). 37. There is NO duty more affectionately commanded in the gospel, than that of almsgiving (p. 284). 38. It is impossible we should not have the design of Christianity accomplished in us, &c., if we make our Saviour's most excellent life, the pattern of our lives (p. 296). 39. To do well is better than believing (p. 299). 40. To be imitators of Christ's righteousness, even of the righteousness we should rely on, is counted by Mr. Fowler, more noble, than to rely thereon, or trust thereto (p. 300).
READER,
I have given thee here but a taste of these things; and by my book but a brief reply to the errors that he by his hath divulged to the world: Ay, though many more are by me reflected than the forty thou are here presented with.
God give thee eyes to see, and an heart to shun and escape all these things that may yet come to pass, for hurt, and to stand before the Son of Man.
Thus hoping that this short taste may make Mr. Fowler ashamed, and thee receive satisfaction, touching the truth and state of this man's spirit and principles; I rest,
Thine to serve thee in the gospel of Christ,
J. BUNYAN From Prison, the 27th of the 12th Month, 1671. [27th
March, 1672]