come home unto him. O blessed be God for grace (says the other),
for then I hope there is favour for me. Yea, as I told you, such
a one is a continual spectacle in the church, for every one by to
behold God's grace and wonder by.[84] These are the 'things the
angels desire to look into' (1 Peter 1:12), or as Bunyan quaintly
says, this is the music which causes 'them that dwell in the higher
orbs to open their windows, put out their heads, and look down to
see the cause of that glory' (Lev 15:7,10).[85]

As he became less agitated with fear, and drew consolation more
frequently from the promises, with a timid hope of salvation, he
began to exhibit singular powers of conception in spiritualizing
temporal things. His first essay was to find the hidden meaning
in the division of God's creatures into clean and unclean. Chewing
the cud, and parting the hoof, he conceived to be emblematical of
our feeding upon the Word of God, and parting, if we would be saved,
with the ways of ungodly men.[86] It is not sufficient to chew the
cud like the hare--nor to part the hoof like the wine--we must do
both; that is, possess the word of faith, and that be evidenced
by parting with our outward pollutions. This spiritual meaning of
part of the Mosaic dispensation is admirably introduced into the
Pilgrim's Progress, when Christian and Faithful analyse the character
of Talkative.[87] This is the germ of that singular talent which
flourished in after-life, of exhibiting a spiritual meaning drawn
from every part of the Mosaic dispensation, and which leads one of
our most admired writers[88] to suggest, that if Bunyan had lived
and written during the early days of Christianity, he would have
been the greatest of the fathers.

Although he had received that portion of comfort which enabled him