Works of John Bunyan Volume I Part 4

'At the apprehension of these things my sickness was doubled upon me, for now was I sick in my inward man, my soul was clogged with guilt; now also was my former experience of G.o.d's goodness to me quite taken out of my mind, and hid as if it had never been, nor seen.

Now was my soul greatly pinched between these two considerations, "Live I must not, die I dare not." Now I sunk and fell in my spirit, and was giving up all for lost; but as I was walking up and down in my house, as a man in a most woeful state, that word of G.o.d took hold of my heart, Ye are "justified freely by his grace, through the redemption that is in Jesus Christ" (Rom 3:24). But O! what a turn it made upon me!

'Now was I as one awakened out of some troublesome sleep and dream; and listening to this heavenly sentence, I was as if I had heard it thus expounded to me:--"Sinner, thou thinkest, that because of thy sins and infirmities, I cannot save thy soul; but behold my Son is by me, and upon him I look, and not on thee, and will deal with thee according as I am pleased with him." At this I was greatly lightened in my mind, and made to understand, that G.o.d could justify a sinner at any time; it was but his looking upon Christ, and imputing of his benefits to us, and the work was forthwith done.'[153]

'Now was I got on high, I saw myself within the arms of grace and mercy; and though I was before afraid to think of a dying hour, yet now I cried, Let me die. Now death was lovely and beautiful in my sight, for I saw that we shall never live indeed, till we be gone to the other world. I saw more in those words, "Heirs of G.o.d" (Rom 8:17), than ever I shall be able to express. "Heirs of G.o.d," G.o.d himself is the portion of his saints.'[154]

As his mental agitation subsided into this delicious calm, his bodily health was restored; to use his own figure, Captain Consumption, with all his men of death, were[155] routed, and his strong bodily health trimphed over disease; or, to use the more proper language of an eminent Puritan, 'When overwhelmed with the deepest sorrows, and that for many doleful months, he who is Lord of nature healed my body, and he who is the Father of mercies and G.o.d of all grace has proclaimed liberty to the captive, and given rest to my weary soul.'[156] Here we have a key to the most eventful picture in the Pilgrim's Progress--The Valley of the Shadow of Death--which is placed in the midst of the journey. When in the prime of life, death looked at him and withdrew for a season. It was the shadow of death that came over his spirit.

The church at Bedford having increased, Bunyan was chosen to fill the honourable office of a deacon. No man could have been better fitted for that office than Bunyan was. He was honesty itself, had suffered severe privations, so as to feel for those who were pinched with want; he had great powers of discrimination, to distinguish between the poverty of idleness, and that distress which arises from circ.u.mstances over which human foresight has no control, so as to relieve with propriety the pressure of want, without encouraging the degrading and debasing habit of depending upon alms, instead of labouring to provide the necessaries of life. He had no fine clothes to be spoiled by trudging down the filthiest lanes, and entering the meanest hovels to relieve suffering humanity. The poor--and that is the great cla.s.s to whom the gospel is preached, and by whom it is received--would hail him as a brother. Gifted in prayer, full of sound and wholesome counsel drawn from holy writ, he must have been a peculiar blessing to the distressed, and to all the members who stood in need of advice and a.s.sistance. Such were the men intended by the apostles, 'men of honest report, full of the Holy Ghost and wisdom' (Acts 6:3), whom the church were to select, to relieve the apostles from the duties of ministration to the wants of the afflicted members, in the discharge of which they had given offence.

While thus actively employed, he was again visited with a severe illness, and again was subject to a most searching and solemn investigation as to his fitness to appear before the judgment-seat of G.o.d. 'All that time the tempter did beset me strongly, labouring to hide from me my former experience of G.o.d's goodness; setting before me the terrors of death, and the judgment of G.o.d, insomuch that at this time, through my fear of miscarrying for ever, should I now die, I was as one dead before death came; I thought that there was no way but to h.e.l.l I must.'[157]

'A wounded spirit who can bear.' Well might the apostle say, 'If in this life only we have hope in Christ, we are of all men most miserable' (1 Cor 15:19). Bunyan had enjoyed holy emotions full of glory, and now the devil was threatening him, not only with the loss of heaven, but the terrors of h.e.l.l. The Puritan, Rogers, describes religious melancholy as 'the worst of all distempers, and those sinking and guilty fears which it brings along with it are inexpressibly dreadful; what anguish, what desolation! I dare not look to heaven; there I see the greatness of G.o.d, who is against me. I dare not look into his Word; for there I see all his threats, as so many barbed arrows to strike me to the heart. I dare not look into the grave; because thence I am like to have a doleful resurrection; in this doleful night the soul hath no evidence at all of its former grace.'[158] Bunyan's experience reminds us of the impressive language of Job--a book full of powerful imagery and magnificent ideas, in which Bunyan delighted, calling it 'that blessed book.'[159] Job goes on, from step to step, describing his mental wretchedness, until he rises to a climax, G.o.d 'runneth upon me like a giant' (16:7-22). 'Thou huntest me as a fierce lion' (10:16).

'The arrows of the Almighty are within me; they drink up my spirit: the terrors of G.o.d do set themselves in array against me' (6:4).

Poor Bunyan, in the depth of his distress, cried unto G.o.d, and was heard and relieved from these soul troubles. He recollected the joyful ascent of Lazarus from the extreme of human misery to the height of celestial enjoyments. His spirit was sweetly revived, and he was enabled, with delight, to hope yet in G.o.d, when that word fell with great weight upon his mind, 'O death, where is thy sting?

O grave, where is thy victory?' 'At this he became both well in body and mind at once; his sickness did presently vanish, and he again walked comfortably in his work for G.o.d.'[160] The words, 'by grace are ye saved,' followed him through the rest of his pilgrimage.

His consolation was, that 'a little true grace will go a great way; yea, and do more wonders than we are aware of. If we have but grace enough to keep us groaning after G.o.d, it is not all the world that can destroy us.'[161] He had now become deeply instructed in the school of Christ, and was richly furnished with the weapons of spiritual warfare; 'a scribe instructed into the kingdom of heaven, like unto a man that is an householder, which bringeth forth out of his treasure things new and old' (Matt 13:12). Or, as 'the man of G.o.d, perfected, thoroughly furnished unto all good works' (2 Tim 3:17). It was powerfully impressed upon his mind that all his inward conflicts were to be made use of in preparing him to instruct others. All the events of his Saviour's life pa.s.sed before his mind as if he had stood by as a witness to his birth--his walking with his disciples; his wondrous parables and stupendous miracles; his mental and bodily sufferings; his sacrifice, burial, ascension, intercession, and final judgment; all pa.s.sed in vivid review before the eye of his mind; and then, he says, 'as I was musing with myself what these things should mean, methought I heard such a word in my heart as this, I have set thee down on purpose, for I have something more than ordinary for thee to do'; which made me the more to marvel, saying, 'What, my Lord, such a poor wretch as I?'[162] Such was his inward call to the ministry; and it being attended with the three requisites usually insisted on among Dissenters--ability, inclination, and opportunity--he was sent out as an itinerant preacher in the surrounding villages in 1655, and laid the foundation of many churches, which now flourish to the praise of the glory of Divine grace. In some of these villages the gospel had never before been preached; they were strongholds of Satan. These were fit places for the full display of his intrepid energy.

After thus preaching and much suffering, for fifteen years, he was appointed to the pastoral office, or elders.h.i.+p.[163] Can a man enter upon the work of the ministry from a better school than this? Deeply versed in scriptural knowledge; thoroughly humbled by the a.s.saults of sin and Satan; aware of his devices; with a keen perception of the value of the soul; its greatness; and, if lost, the causes and the unspeakable extent of its loss. Solemnly devout and fluent in prayer; ready in conversation upon heavenly things; speaking the truth without fear of consequences, yet avoiding unnecessary offence; first speaking in the church-meeting, and then more extensively in barns, or woods, or dells, to avoid the informers.[164] Such was his training; and the result was, that, when permitted to proclaim the gospel publicly, thousands hung upon his words with intense feeling; numerous converts were by his means added to the church; the proud became broken-hearted, and the lowly were raised, and blessings abounded; the drunkards were made sober; thieves and covetous were reclaimed; the blasphemers were made to sing the praises of G.o.d; the desert bid fair to blossom and bring forth fruit as a garden. But, alas! his early labours were contrary to acts of parliament; the spirit of intolerance and persecution soon troubled, and eventually consigned him to a prison.

Before we bid a final farewell to Bunyan's extraordinary mental struggles with unbelief, it may be well to indulge in a few sober reflections. Are the narratives of these mighty tempests in his spirit plain matters of fact? No one can read the works of Bunyan and doubt for a moment his truthfulness. His language is that of the heart, fervent but not exaggerated, strong but a plain tale of real feelings. He says, and he believed it, 'My sins have appeared so big to me, that I thought one of my sins have been as big as all the sins of all the men in the nation; ay and of other nations too, reader; these things be not fancies, for I have smarted for this experience. It is true that Satan has the art of making the uttermost of every sin; he can blow it up, make it swell, make every hair of its head as big as a cedar;[165] but yet the least stream of the heart blood of Jesus hath vanished all away and hath made it to fly, to the astonishment of such a poor sinner, and hath delivered me up into sweet and heavenly peace and joy in the Holy Ghost.'[166] Some have supposed the narrative to be exaggerated, while others have attributed the disturbed state of his mind to disease; my humble belief is that the whole is a plain unvarnished account of facts; that those facts occurred while he was in full possession of all the faculties of his mind. To ascribe such powers to the invisible world by which we are constantly surrounded, does not agree with the doctrines of modern philosophers. Those holy or unholy suggestions suddenly injected, would by the world be set down as the hallucinations of a distempered imagination. Carnal relations attributed Christian's alarm to 'some frenzy distemper got into his head,' and Southey, following their example, ascribes Bunyan's hallowed feelings to his want of 'sober judgment,' 'his brutality and extreme ignorance,' a 'stage of burning enthusiasm,'

and to 'an age in which hypocrisy was regnant, and fanaticism rampant throughout the land.'[167] What a display of reigning hypocrisy and rampant fanaticism was it to see the game at cat openly played by men on Sunday, the church bells calling them to their sport!!!

Had Southey been poet-laureate to Charles II, he might with equal truth have concealed the sensuality, open profaneness, and debauchery of that profligate monarch and his court of concubines, and have praised him as 'the Lord's anointed.' Bunyan was an eye-witness of the state of the times in which he lived, and he a.s.sociated with numbers of the poor in Bedfords.h.i.+re and the adjoining counties. So truthful a man's testimony is of great value, and he proves that no miraculous reformation of manners had taken place; no regnant hypocrisy nor rampant fanaticism. In 1655, that being the brightest period of the Commonwealth, he thus 'sighs' over the state of his country:--'There are but a few places in the Bible but there are threatenings against one sinner or another; against drunkards, swearers, liars, proud persons, strumpets, wh.o.r.emongers, covetous, railers, extortioners, thieves, lazy persons. In a word, all manner of sins are reproved, and there is a sore punishment to be executed on the committers of them; and all this made mention of in the Scriptures. But for all this, how thick, and by heaps, do these wretches walk up and down our streets? Do but go into the ale-houses, and you shall see almost every room besprinkled with them, so foaming out their own shame that it is enough to make the heart of a saint to tremble.'[168] This was a true character of the great ma.s.ses of the labouring and trading portions of the commonwealth.

Let us hear his testimony also as to the most sacred profession, the clergy, in 1654:--

'A reason why delusions do so easily take place in the hearts of the ignorant, is, because those that pretend to be their teachers, do behave themselves so basely among them. And indeed I may say of these, as our Lord said of the Pharisees in another case, the blood of the ignorant shall be laid to their charge. They that pretend they are sent of the Lord, and come, saying, Thus saith the Lord; we are the servants of the Lord, our commission is from the Lord by succession; I say, these pretending themselves to be the preachers of truth, but are not, do, by their loose conversation, render the doctrine of G.o.d, and his Son Jesus Christ, by whom the saints are saved, contemptible, and do give the adversary mighty encouragement, to cry out against the truths of our Lord Jesus Christ, because of their wicked waling. For the most part of them, they are the men that at this day do so harden their hearers in their sins by giving them such ill examples, that none goeth beyond them for impiety. As, for example, would a paris.h.i.+oner learn to be proud, he or she need look no farther than to the priest, his wife, and family; for there is a notable pattern before them. Would the people learn to be wanton? they may also see a pattern among their teachers. Would they learn to be drunkards? they may also have that from some of their ministers; for indeed they are ministers in this, to minister ill example to their congregations. Again, would the people learn to be covetous? they need but look to their minister, and they shall have a lively, or rather a deadly resemblance set before them, in both riding and running after great benefices, and parsonages by night and by day. Nay, they among themselves will scramble for the same. I have seen, that so soon as a man hath but departed from his benefice as he calls it, either by death or out of covetousness of a bigger, we have had one priest from this town, and another from that, so run, for these t.i.the-c.o.c.ks and handfuls of barley, as if it were their proper trade, and calling, to hunt after the same. O wonderful impiety and unG.o.dliness! are you not ashamed of your doings? Read Romans 1 towards the end. As it was with them, so, it is to be feared, it is with many of you, who knowing the judgments of G.o.d, that they who do such things are worthy of death, not only do the same, but have pleasure also in them that do them. And now you that pretend to be the teachers of the people in verity and truth, though we know that some of you are not, is it a small thing with you to set them such an example as this? Were ever the Pharisees so profane; to whom Christ said, Ye vipers, how can ye escape the d.a.m.nation of h.e.l.l? Doth not the ground groan under you? surely, it will favour you no more than it favoured your fore-runners. Certainly the wrath of G.o.d lies heavy at your doors, it is but a very little while, and your recompense shall be upon your own head. And as for you that are indeed of G.o.d among them, though not of them, separate yourselves. Why should the righteous partake of the same plagues with the wicked? O ye children of the harlot! I cannot well tell how to have done with you, your stain is so odious, and you are so senseless, as appears by your practices.'[169]

The testimony of George Fox as to England's fas.h.i.+ons in 1654, is very pointed and extremely droll:--Men and women are carried away with fooleries and vanities; gold and silver upon their backs,[170]

store of ribbands hanging about the waist, knees, and feet--red or white, black or yellow; women with their gold; their spots on their faces, noses, cheeks, foreheads; rings on their fingers, cuffs double, like a butcher's white sleeves; ribbands about their hands, and three or four gold laces about their clothes; men dressed like fiddlers' boys or stage players; see them playing at bowls, or at tables, or at shovel-board, or each one decking his horse with bunches of ribbands on his head, as the rider hath on his own.

These are gentlemen, and brave fellows, that say pleasures are lawful, and in their sports they should like wild a.s.ses. This is the generation carried away with pride, arrogancy, l.u.s.t, gluttony, and uncleanness; who eat and drink and rise up to play, their eyes full of adultery, and their bodies of the devil's adorning.[171]

Such quotations from the writings of men of undoubted veracity, and who lived during that period, might be multiplied to fill a volume.

Is this the regnant hypocrisy and rampant fanaticism which prevailed in England, and which Southey supposes to have influenced Bunyan and deranged his sober judgment? It is true that the Protector and his council discountenanced vice and folly, and that there was more piety and virtue in the kingdom at that time than it had ever before witnessed. But it would have been the greatest of miracles, had the people been suddenly moralized, after having been baptized in brutality for ages. Not a century had elapsed since the autos da fe had blazed throughout the country, burning the most pious, moral, and enlightened of her citizens. A century of misery to the professors of religions had pa.s.sed, in which the persecutions of Papists and Puritans, hanging, transporting, murdering by frightful imprisonments all those who dared to dissent from the church of England. All this must have produced a debasing effect upon public morals. Even among professors Bunyan discovered pride, covetousness, impiety and uncleanness.[172]

Bunyan's religious impressions did not, as Southey states, arise from his ignorance, brutal manners, low station, nor from the fanaticism of the age in which he lived. Did the similar feeling of Job or David spring from these polluted fountains? He is a stranger to Christ's school that confounds its discipline with mental drunkenness, or with the other depraved sources alluded to by Southey. The luxurious imagination which ruled over him, must be curbed and brought into subjection to Christ. He must be weaned from a reliance upon sudden impulses to rely upon Divine truth.

The discovery of errors by scriptural investigation was putting on armour of proof. Self-confidence was gradually swallowed up by dependence upon the word--the result of the severest spiritual training. Those painful exercises produced a life of holiness and usefulness. Can the thistle produce grapes, or the noxious weeds corn? Never! His experience came from heaven, in mercy to his soul, and to make him a blessing to millions of his race. By this he was made truly wise, civilized, enlightened, and elevated.

Every painful feeling was measured by Divine rule--weighed in the sanctuary balance--not one iota too much or too little to form his n.o.ble character. He has been compared with Lord Byron, one of our most impa.s.sioned thinkers and writers; but the n.o.ble poet's heart-griefs were on the wrong side. Judging of his own feelings by those painted on his heroes--they fight for freedom only to gratify l.u.s.t, pride, and ambition, while the future appeared in dark, dreary uncertainty. But Bunyan strives to be released from the slavery of sin and Satan, that he might enjoy the liberty of being a servant of Christ, whose service is perfect freedom, with a glorious vista of eternity occasionally breaking in upon his soul.

Well may it be said of him:--Simple, enchanting man! what does not the world owe to thee and to the great Being who could produce such as thee? Teacher alike of the infant and of the aged; who canst direct the first thought and remove the last doubt of man; property alike of the peasant and the prince; welcomed by the ignorant and honoured by the wise; thou hast translated Christianity into a new language, and that a universal one! Thou art the prose poet of all time!

THE FOURTH PERIOD.

BUNYAN ENTERS INTO CONTROVERSY--BECOMES AN AUTHOR--OFFENDS A PERSECUTING MAGISTRACY, AND IS PROCEEDED AGAINST AT THE SESSIONS UNDER AN ACT OF THE COMMONWEALTH--IS ACCUSED OF REPORTING A STRANGE CHARGE OF WITCHCRAFT--PUBLICLY DISPUTES WITH THE QUAKERS.

In proportion as a man becomes a public character, especially if eminent for talent and usefulness in the church, so will his enemies increase. The envy of some and the malice of others will invent slanders, or, what is worse, put an evil construction upon the most innocent conduct, in the hope of throwing a shade over that brightness which reveals their own defects. In this they are aided by all the craft, and cunning, and power of Satan, the archenemy of man. The purity of gospel truth carries with it the blessed fruits of the highest order of civilization; the atmosphere in which it lives is 'good will to man.' Salvation is a free gift, direct from G.o.d to the penitent sinner. It cannot be obtained by human aid, nor for all the gold in the universe. It cannot possibly be traded in, bought, or sold, but is bestowed without money or price. Hence the opposition of Antichrist. The cry or groan of the contrite enters heaven and brings down blessings, while the most elegant and elaborately-composed prayer, not springing from the heart, is read or recited in vain. Human monarchs must be approached by pet.i.tions drawn up in form, and which may be accepted, although the perfection of insincerity and hypocrisy. The King of kings accepts no forms; he knows the heart, and requires the approach of those who wors.h.i.+p him to be in sincerity and in truth; the heart may plead without words, G.o.d accepteth the groans and sighs of those that fear him.

These were the notions that Bunyan had drawn from the Holy Oracles, and his conversation soon made him a favourite with the Puritans, while it excited feelings of great hostility among the neighbouring clergy and magistrates.

Bunyan's conversion from being a pest to the neighbourhood to becoming a pious man, might have been pardoned had he conformed to the Directory; but for him to appear as a Dissenter and a public teacher, without going through the usual course of education and ordination, was an unpardonable offence. The opinions of man gave him no concern; all his anxiety was to have the approbation of his G.o.d, and then to walk accordingly, braving all the dangers, the obloquy, and contempt that might arise from his conscientious discharge of duties, for the performance of which he knew that he alone must give a solemn account at the great day.

He entered upon the serious work of the ministry with fear and trembling, with much heart-searching, earnest prayer, and the advice of the church to which he was united, not with any pledge to abide by their decision contrary to his own conviction, but to aid him in his determination. His own account of these important inquiries is very striking:--'After I had been about five or six years awakened, and helped myself to see both the want and worth of Jesus Christ our Lord, and also enabled to venture my soul upon him, some of the most able among the saints with us, for judgment and holiness of life, as they conceived, did perceive that G.o.d had counted me worthy to understand something of his will in His holy and blessed Word, and had given me utterance, in some measure, to express what I saw to others for edification; therefore they desired me, and that with much earnestness, that I would be willing at some times to take in hand, in one of the meetings, to speak a word of exhortation unto them. The which, though at the first it did much dash and abash my spirit, yet being still by them desired and entreated, I consented to their request, and did twice, at two several a.s.semblies in private, though with much weakness and infirmity, discover my gift amongst them; at which they did solemnly protest, as in the sight of the great G.o.d, they were both affected and comforted, and gave thanks to the Father of mercies for the grace bestowed on me.

'After this, sometimes, when some of them did go into the country to teach, they would also that I should go with them; where, though as yet I did not, nor durst not, make use of my gift in an open way, yet more privately, as I came amongst the good people in those places, I did sometimes speak a word of admonition unto them also, the which they, as the other, received with rejoicing at the mercy of G.o.d to me-ward, professing their souls were edified thereby.

'Wherefore at last, being still desired by the church, after some solemn prayer to the Lord, with fasting, I was more particularly called forth, and appointed to a more ordinary and public preaching of the word, not only to and amongst them that believed, but also to offer the gospel to those who had not yet received the faith thereof.'[173]

The ministry of Bunyan's pastor, whom he affectionately called holy Mr. Gifford, must have been wonderfully blessed. In 1650 only twelve pious men and women were formed into a Christian church, and, although subject to fierce persecution, they had so increased that in 1672 ten members had been solemnly set apart for the work of the ministry, and they became a blessing to the country round Bedford. The benighted state of the villages was a cause of earnest prayer that men might be sent out, apt to teach, and willing to sacrifice liberty, and even life, to promote the peaceful reign of the Redeemer. The names of the men who were thus set apart were--John Bunyan, Samuel Fenn, Joseph Whiteman, John Fenn, Oliver Scott, Luke Ashwood, Thomas Cooper, Edward Dent, Edward Isaac, and Nehemiah c.o.xe.[174] Four of these were permitted to fulfil their course without notoriety; the others were severely persecuted, fined and imprisoned, but not forsaken.

Encouraged by the opinion of the church which had been so prayerfully formed, that it was his duty to proclaim the glad tidings of salvation, Bunyan entered upon his important work, and was soon encouraged by a hope that his labours were useful to his fellow-men.

'About this time,' he narrates, 'I did evidently find in my mind a secret p.r.i.c.king forward thereto, though, I bless G.o.d, not for desire of vain glory, for at that time I was most sorely afflicted with the fiery darts of the devil concerning my eternal state. But yet I could not be content unless I was found in the exercise of my gift; unto which also I was greatly animated, not only by the continual desires of the G.o.dly, but also by that saying of Paul to the Corinthians, "I beseech you, brethren [ye know the household of Stephanas, that it is the first-fruits of Achaia, and that they have addicted themselves to the ministry of the saints], that ye submit yourselves unto such, and to every one that helpeth with us, and laboureth" (1 Cor 16:15,16).

'By this text I was made to see that the Holy Ghost never intended that men, who have gifts and abilities, should bury them in the earth, but rather did command and stir up such to the exercise of their gift, and also did commend those that were apt and ready so to do.

'Wherefore, though of myself, of all the saints the most unworthy, yet I, but with great fear and trembling at the sight of my own weakness, did set upon the work, and did according to my gift, and the proportion of my faith, preach that blessed gospel that G.o.d had showed me in the holy Word of truth; which, when the country understood, they came in to hear the Word by hundreds, and that from all parts. And I thank G.o.d he gave unto me some measure of bowels and pity for their souls, which did put me forward to labour with great diligence and earnestness, to find out such a word as might, if G.o.d would bless it, lay hold of and awaken the conscience, in which also the good Lord had respect to the desire of his servant; for I had not preached long before some began to be touched, and be greatly afflicted in their minds at the apprehension of the greatness of their sin, and of their need of Jesus Christ.

'But I at first could not believe that G.o.d should speak by me to the heart of any man, still counting myself unworthy; yet those who were thus touched would love me, and have a particular respect for me; and though I did put it from me that they should be awakened by me, still they would confess it, and affirm it before the saints of G.o.d. They would also bless G.o.d for me, unworthy wretch that I am! and count me G.o.d's instrument that showed to them the way of salvation.

'Wherefore, seeing them in both their words and deeds to be so constant, and also in their hearts so earnestly pressing after the knowledge of Jesus Christ, rejoicing that ever G.o.d did send me where they were; then I began to conclude that it might be so, that G.o.d had owned in his work such a foolish one as I; and then came that word of G.o.d to my heart with much sweet refreshment, "The blessing of him that was ready to perish came upon me, and I caused the widow's heart to sing for joy" (Job 29:13).

'At this therefore I rejoiced; yea, the tears of those whom G.o.d did awaken by my preaching would be both solace and encouragement to me. I thought on those sayings, "Who is he that maketh me glad, but the same that is made sorry by me" (2 Cor 2:2). And again, "Though I be not an apostle to others, yet doubtless I am unto you: for the seal of my apostles.h.i.+p are ye in the Lord" (1 Cor 9:2).

These things, therefore, were as an another argument unto me, that G.o.d had called me to, and stood by me in this work.

'In my preaching of the Word I took special notice of this one thing, namely, that the Lord did lead me to begin where his Word begins with sinners; that is, to condemn all flesh, and to open and allege, that the curse of G.o.d by the law doth belong to, and lay hold on all men as they come into the world, because of sin.

Now this part of my work I fulfilled with great feeling, for the terrors of the law, and guilt for my transgressions, lay heavy on my own conscience. I preached what I felt, what I smartingly did feel, even that under which my poor soul did groan and tremble to astonishment. Indeed, I have been as one sent to them from the dead; I went myself in chains to preach to them in chains; and carried that fire in my own conscience that I persuaded them to beware of.[175] I can truly say, that when I have been to preach, I have gone full of guilt and terror even to the pulpit-door, and there it hath been taken off, and I have been at liberty in my mind until I have done my work, and then, immediately, even before I could get down the pulpit stairs, I have been as bad as I was before: yet G.o.d carried me on with a strong hand, for neither guilt nor h.e.l.l could take me off my work. Thus I went on for the s.p.a.ce of two years, crying out against men's sins, and their fearful state because of them.'[176]

A man so much in earnest soon became a most acceptable and popular preacher. He studied his sermons carefully, and wrote such memorandums and notes as might refresh his memory before going into the pulpit, although his intensity of feeling, his ready utterance, and natural eloquence which charmed his hearers, and his extensive usefulness as a preacher, render it quite improbable that he restricted himself to notes while publicly engaged in sacred services. They must have aided him when he did not enjoy liberty of utterance. 'At times when I have begun to speak the Word with much liberty, I have been presently so straitened in speech that I scarcely knew what I was about, or as if my head had been in a bag.'[177] They were valuable, also, as a proof that all he said had its exclusive reference to the world to come, without the mixture of politics, which might have given offence to the Government. Thus, when he was apprehended for neglecting to attend the church service and for preaching the gospel, in his conversation with Mr. Cobb, the magistrate's clerk, he said 'that, to cut off all occasions of suspicion from any, as touching the harmlessness of my doctrine, in private I would willingly take the pains to give any one the notes of all my sermons, for I do sincerely desire to live quietly in my country, and to submit to the present authority.'[178] In such troublesome times these would afford abundant proof that he was desirous of submitting to all the political inst.i.tutions of his country, while he dared not conform to human laws affecting his faith or his mode of wors.h.i.+pping G.o.d, for which he alone was to stand answerable at the great day.

The employment of his time in earning a maintenance for his family, and his constant engagements to preach, interfered with the proper fulfillment of his duties as a deacon of the church. His resignation of this important office is thus recorded in the minutes of the church--'At a meeting held on the 27th of the 6th month, 1657, the deacon's office was transferred from John Bunyan to John Pernie, because he could no longer discharge its duties aright, in consequence of his being so much employed in preaching.'

We cannot wonder that his time was incessantly employed. His was no ordinary case. He had to recover and improve upon the little education he had received, and lost again by dissipated habits. He must have made every effort, by his diligent study of the Bible, to gain that spiritual knowledge which alone could enable him to proclaim the unsearchable riches of Christ, and that profound internal converse with the throne of G.o.d which appears in all his writings. In addition to all this, he was engaged in continual controversy with a variety of sects, which, in his sober judgment, opposed the simplicity of the gospel. Among these the Ranters, or Sweet Singers, were very conspicuous. It is difficult to discover what were their opinions, but they appear to have been nearly like the Dutch Adamites; they were severely persecuted, by public authority, under the Commonwealth, for blasphemy. George Fox found some of them in prison at Coventry in 1649, and held a short disputation with them. They claimed each one to be G.o.d, founding their notion on such pa.s.sages as 1 Corinthians 14:25, 'G.o.d is in you of a truth.' Fox quaintly asked them whether it would rain the next day; and upon their answering that they could not tell, 'Then said I unto them, G.o.d can tell.'[179] Strange as it may appear, the Ranters had many followers, while numerous pious people were troubled by their impudence and perversion of Scripture, but more especially by their being a persecuted people. Taking advantage of the inquiries that were excited by these strange doctrines, Bunyan determined to become an author, that he might set forth more extensively than he could do by preaching, the truths of the gospel in their native purity, simplicity, and beauty, as an antidote to fanaticism. The learned and eloquent looked with contempt upon the follies of the Ranters, Familists, and some loose Quakers, 'and only deigned to abuse them with raillery, while the poor unlettered tinker wrote against them.' To indite a work would be to him a pleasant recreation, but writing a book must have been extremely difficult, and have required extraordinary patience. This will be better seen by a specimen of his handwriting, now in the Bedford Library, found in Fox's Book of Martyrs, the three volumes of which beguiled many of his tedious hours when in prison.

To write a volume, containing about twenty-five thousand words, must have been a serious task to such a scribe.

It is interesting to trace his improvement in calligraphy while recovering his lost education, and advancing in proficiency in an art so essential to his constantly extending usefulness. The next is a more useful running hand, however defective in orthography and grammar; it is from the first page of a copy of Bishop Andrews'

sermons[180]--

The inscription in a copy of his Holy City, 1665, in Dr. Williams'

or the Dissenter's Library, Red Cross Street, is in a still more useful hand, as good as that of most authors of that day--

The autograph in Powell's Concordance, in the library of the Baptist Academy, Bristol, is in a fair hand--

His autograph is in possession of the Society of Antiquaries. The doc.u.ment to which it is subscribed is written in a remarkably neat hand, addressed to the Lord Protector. The signatures appear to be written as if in the writer's best style.[181]

Signature to the deed of gift[182]--

In addition to the motives which have been noticed as inducing him to become an author, it appears, that in the course of his itinerating labours, he was much grieved with the general depravity which had overspread all cla.s.ses of society. Evil communications had corrupted the great ma.s.s, and occasioned an aversion to hear the gospel, which plunged the people into carnal security. When roused by his preaching they too often found refuge in despair, or in vain attempts to impose upon G.o.d their unholy self-righteousness, endeavouring 'to earn heaven with their fingers' ends';[183]

anything rather than submit to receive salvation as the free gift of G.o.d, and thus be led to consecrate all their powers to his glory and the comfort of society. A few who appeared to have thought on this solemn subject, without any change of conduct, are called by Bunyan 'light notionists, with here and there a legalist,'[184] or those who relied upon a creed without the fruits of righteousness, and some of these imbibed notions of the strangest kind--that the light within was all-sufficient, without any written revelation of the will of G.o.d--that the account of Christ's personal appearance on earth was a myth, to represent his residence in the persons of believers, in whom he suffers, is crucified, buried, and raised again to spiritual life--that such persons might do whatever their inclinations led them to, without incurring guilt or sin; in short, many sinned that grace might abound!! Some of them professed to be the Almighty G.o.d manifest in the flesh. All this took place in what was called a Christian country, upon which millions of treasure had been spent to teach religion by systems, which had persecuted the honest, pious professors of vital Christianity to bonds, imprisonment, and death. This had naturally involved the kingdom in impiety and gross immorality. The discovery of the awful state of his country, while he was engaged in preaching in the villages round Bedford induced him, in the humble hope of doing good, to become an author, and with trembling anxiety he issued to the world the first production of his pen, in 1656, under the t.i.tle of Some Gospel Truths Opened According to the Scriptures; and, as we shall presently find, it met with a rough reception, plunging him into controversy, which in those days was conducted with bitter acrimony.

Before it was published, he sought the approbation and protection of Mr. John Burton, who had been united with Mr. Gifford in the pastoral charge of the church to which Bunyan belonged. The testimony that he gives is very interesting:--