The fourth production of Bunyan’s pen, his last book before his twelve years of prison life began, is entitled, “The Doctrine of Law and Grace Unfolded.”  With a somewhat overstrained humility which is hardly worthy of him, he describes himself in the title-page as “that poor contemptible creature John Bunyan, of Bedford.”  It was given to the world in May, 1659, and issued from the same press in the Old Bailey as his last work.  It cannot be said that this is one of Bunyan’s most attractive writings.  It is as he describes it, “a parcel of plain yet sound, true, and home sayings,” in which with that clearness of thought and accuracy of arrangement which belongs to him, and that marvellous acquaintance with Scripture language which he had gained by his constant study of the Bible, he sets forth the two covenants—­the covenant of works, and the covenant of Grace—­“in their natures, ends, bounds, together with the state and condition of them that are under the one, and of them that are under the other.”  Dr. Brown describes the book as “marked by a firm grasp of faith and a strong view of the reality of Christ’s person and work as the one Priest and Mediator for a sinful world.”  To quote a passage, “Is there righteousness in Christ? that is mine.  Is there perfection in that righteousness? that is mine.  Did He bleed for sin?  It was for mine.  Hath He overcome the law, the devil, and hell?  The victory is mine, and I am come forth conqueror, nay, more than a conqueror through Him that hath loved me. . .  Lord, show me continually in the light of Thy Spirit, through Thy word, that Jesus that was born in the days of Caesar Augustus, when Mary, a daughter of Judah, went with Joseph to be taxed in Bethlehem, that He is the very Christ.  Let me not rest contented without such a faith that is so wrought even by the discovery of His Birth, Crucifying Death, Blood, Resurrection, Ascension, and Second—­which is His Personal—­Coming again, that the very faith of it may fill my soul with comfort and holiness.”  Up and down its pages we meet with vivid reminiscences of his own career, of which he can only speak with wonder and thankfulness.  In the “Epistle to the Reader,” which introduces it, occurs the passage already referred to describing his education.  “I never went to school to Aristotle or Plato, but was brought up at my father’s house in a very mean condition, among a company of poor countrymen.”  Of his own religious state before his conversion he thus speaks:  “When it pleased the Lord to begin to instruct my soul, He found me one of the black sinners of the world.  He found me making a sport of oaths, and also of lies; and many a soul-poisoning meal did I make out of divers lusts, such as drinking, dancing, playing, pleasure with the wicked ones of the world; and so wedded was I to my sins, that thought I to myself, ‘I will have them though I lose my soul.’” And then, after narrating the struggles he had had with his conscience, the