passages and insulated sentences, and yet be entirely ignorant of
that peculiar scheme which forms the great gospel revelation. But
this was Bunyan's peculiar excellence. He was even better acquainted
with the Gospel as the scheme of God, than he was familiar with the
Bible-text; and the consequence is, that though he is sometimes
irrelevant in his references, and fanciful in interpreting particular
passages, his doctrine is almost always according to the analogy of
faith. The doctrine of a free and instant justification by the
imputed righteousness of Christ, none even of the Puritans could
state with more Luther-like boldness, nor defend with an affection
more worthy of Paul. In his last and best days, Coleridge wrote, "I
know of no book, the Bible excepted, as above all comparison, which
I, according to my judgment and experience, could so safely recommend
as teaching and enforcing the whole saving truth, according to the
mind that was in Christ Jesus, as the Pilgrim's Progress. It is in
my conviction the best Summa Theologiae Evangelicae ever produced by
a writer not miraculously inspired." {3} Without questioning this
verdict, we would include in the encomium some of his other writings,
which possibly Coleridge never saw. Such as the Tracts contained in
this volume. {4} They exhibit Gospel-truths in so clear a light, and
state them in such a frank and happy tone, that he who runs may read,
and he who reads in earnest will rejoice. The Pilgrim is a peerless
guide to those who have already passed in at the wicket-gate; but
those who are still seeking peace to their troubled souls, will find
the best directory in "The Jerusalem Sinner Saved."

II. Invaluable as a theologian, Bunyan stands alone as a contributor
to theological literature. In recent times no man has done so much
to draw the world's delighted attention to the subjects of supreme
solicitude. No production of a mortal pen has found so many readers