and the character of a Christian man.

The name of Passion has already told us his nature, his past life, and
his present character. The whole nomenclature of _The Pilgrim's
Progress_ and of _The Holy War_ is composed on the divine, original, and
natural principle of embodying the nature of a man in his name. God
takes His own names to Himself on that principle. The Creator gave Adam
his name also on that same principle; and then Adam gave their names to
all cattle, to the fowls of the air, and to every beast of the field on
the same principle on which he had got his own name. And so it was at
first with all the Bible names of men and of nations of men. Their name
contained their nature. And John Bunyan was such a student of the Bible,
and of no other book but the Bible, that all his best books are all full,
like the Bible, of the most descriptive and suggestive names. As soon as
Bunyan tells us the name of some new acquaintance or fellow-traveller, we
already know him, so exactly is his nature put into his name. And thus
it is that when we stop for a moment at the door of this little
significant room in the Interpreter's House and ask ourselves the meaning
of the name Passion, we see at once where we are and what we have here
before us. For a 'passion' is just some excitement or agitation of the
mind caused by some outward thing acting on the mind. The inward world
of the mind and heart of man, and this outward world down into which God
has placed man, instantly and continually respond to one another. And
what are called, with so much correctness and propriety, our passions,
are just those inward responses, excitements, and agitations that the
outward world causes in the inward world when those two worlds meet
together. 'Passion' and 'perturbation' are the old classical names that
the ancient philosophers and moralists gave to what they felt in
themselves as their minds and their hearts were affected by the world of
men and things around them. And they used to illustrate their teaching
on the subject of the passions by the figure of a storm at sea. They
said that it was because God had made the sea sensitive and responsive to
the winds that blew over it that a storm at sea ever arose. The storm
did not arise and the ships were not wrecked by anything from within the
sea itself; it was the outward world of the winds striking against the
quiet and inward world of the waters that roused the storms and sank th