The Works of John Bunyan, vol 1, John Bunyan [reading like a writer TXT] 📗

habitual access to the throne of grace, and that insight into the inspired volume, which filled his writings with those solemn realities of the world to come; while it enabled him to reveal the mysteries of communion with the Father of spirits, as he so wondrously does in his treatise on prayer. To use the language of Milton—‘These are works that could not be composed by the invocation of Dame Memory and her Siren daughters, but by devout prayer to that eternal Spirit, who can enrich with all utterance and knowledge, and send out his seraphim, with the hallowed fire of his altar, to touch and purify the lips of whom he pleases, without reference to station, birth, or education.’ The tent-maker and tinker, the fisherman and publican, and even a friar or monk,[123] became the honoured instruments of his choice.

Throughout all Bunyan’s writings, he never murmurs at his want of education, although it is often a source of humble apology. He honoured the learned godly as Christians, but preferred the Bible before the library of the two universities.[124] He saw, what every pious man must see and lament, that there is much idolatry in human learning, and that it was frequently applied to confuse and impede the gospel. Thus he addresses the reader of his treatise on The Law and Grace—‘If thou find this book empty of fantastical expressions, and without light, vain, whimsical, scholar-like terms, it is because 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. But if thou do find a parcel of plain, yet sound, true, and home sayings, attribute that to the Lord Jesus his gifts and abilities, which he hath bestowed upon such a poor creature as I am and have been.’[125] His maxim was—‘Words easy to be understood do often hit the mark, when high and learned ones do only pierce the air. He also that speaks to the weakest may make the learned understand him; when he that striveth to be high, is not only of the most part understood but of a sort, but also many times is neither understood by them nor by himself!’[126] This is one of Bunyan’s maxims, well worthy the consideration of the most profoundly learned writers, and also of the most eloquent preachers and public speakers.

Bunyan was one of those pioneers who are far in advance of the age in which they live, and the narrative of his birth and education adds to the innumerable contradictions which the history of man opposes to the system of Mr. Owen and the Socialists, and to every scheme for making the offspring of the poor follow in leading-strings the course of their parents, or for rendering them blindly submissive to the dictates of the rich, the learned, or the influential. It incontestably proves the gospel doctrine of individuality, and, that native talent will rise superior to all impediments. Our forefathers struggled for the right of private judgment in matters of faith and worship—their descendants will insist upon it, as essential to salvation, personally to examine every doctrine relative to the sacred objects of religion, limited only by Holy Writ. This must be done with rigorous impartiality, throwing aside all the prejudices of education, and be followed by prompt obedience to Divine truth, at any risk of offending parents, or laws, or resisting institutions, or ceremonies which he discovers to be of human invention. All this, as we have seen in Bunyan, was attended with great mental sufferings, with painstaking labour, with a simple reliance upon the Word of God, and with earnest prayer. If man impiously dares to submit his conscience to his fellow-man, or to any body of men called a church, what perplexity must he experience ere he can make up his mind which to choose! Instead of relying upon the ONE standard which God has given him in his Word; should he build his hope upon a human system he could be certain only that man is fallible and subject to err. How striking an instance have we, in our day, of the result of education, when the mind does not implicitly follow the guidance of the revealed Word of God.

Two brothers, named Newman, educated at the same school, trained in the same university, brought up under the same religious system—all human arts exhausted to mould their minds into strict uniformity, yet gradually receding from the same point in opposite directions, but in equally downward roads; one to embrace the most puerile legends of the middle ages, the other to open infidelity. Not so with those who follow the teachings of the Word of God, by which, and not by any church, they are to be individually judged at the great day: no pontiff, no priest, no minister, can intervene or mediate for them at the bar of God. There it will be said, ‘I know you, by your prayers for Divine guidance and your submission to my revealed will’; or, ‘I know you not,’ for you preferred the guidance of frail, fallible men, to me, and to my Word—a solemn consideration, which, as it proved a source of solid happiness and extensive usefulness to Bunyan in his pilgrimage, so it insured to him, as it will to all who follow his course, a solid foundation on which to stand at the great and terrible day, and thus enable them to live as well as die in the sure and certain hope of a triumphant entry into the celestial city.

THE THIRD PERIOD.

BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN

CHURCH AT BEDFORD—IS SET APART TO FILL THE DEACON’S OFFICE, AND

SENT OUT AS AN ITINERANT PREACHER IN THE NEIGHBOURING VILLAGES.

Man is naturally led to seek the society of his fellow-men.

His personal progress, and the great interests of civilization, depend upon the nature of his friendly intercourse and his proper associations. So is it with the Christian, but in a much higher degree. Not only does he require companions with whom he can enjoy Christian communion—of sufferings and of pleasures—in seasons of depressing trials, and in holy elevations—but with whom he may also form plans to spread the genial influence of Christianity, which has blessed and so boundlessly enriched his own soul. Christian fellowship and communion has received the broad seal of heaven.

‘The Lord hearkened,’ when they that feared him spake often to one another, ‘and a book of remembrance was written before him for them that feared the Lord’ (Mal 3:16).

Bunyan possessed a soul with faculties capable of the highest enjoyment of the communion of saints in church order. His ideas of mutual forbearance—that ‘in lowliness of mind should each esteem others better than themselves’—he enforces with very peculiar power, and, at the same time, with delicate sensibility. After the pilgrims had been washed by Innocence in the Interpreter’s bath, he sealed them, which ‘greatly added to their beauty,’ and then arrayed them in white raiment of fine linen; and ‘when the women were thus adorned, they seemed to be a terror one to the other, for that they could not see that glory each one on herself which they could see in each other. Now, therefore, they began to esteem each other better than themselves.’[127] ‘The Interpreter led them into his garden, where was great variety of flowers. Then said he, Behold, the flowers are diverse in stature, in quality and colour, and smell and virtue, and some are better than some; also, where the gardener hath set them, there they stand, and quarrel not with one another.’[128] ‘When Christians stand every one in their places, and do their relative work, then they are like the flowers in the garden that grow where the gardener hath planted them, and both honour the gardener and the garden in which they are planted.’[129]

In the same treatise on Christian Behaviour, similar sentiments are expressed in language extremely striking and beautiful. ‘The doctrine of the gospel is like the dew and the small rain that distilleth upon the tender grass, wherewith it doth flourish and is kept green (Deut 32:2).Christians are like the several flowers in a garden that have upon each of them the dew of heaven, which, being shaken with the wind, they let fall their dew at each other’s roots, whereby they are jointly nourished, and become nourishers of one another. For Christians to commune savourly of God’s matters one with another, it is as if they opened to each other’s nostrils boxes of perfume.’[130] Similar peaceful, heavenly principles, flow through Bunyan’s Discourse of the Building, &c., of the House of God and its inmates;[131] and blessed would it be if in all our churches every believer was baptized into such motives of forbearance and brotherly love. These sentiments do honour to the head and heart of the prince of allegorists, and should be presented in letters of gold to every candidate for church fellowship. A young man entertaining such opinions as these, however rude his former conduct, being born again to spiritual enjoyments, would become a treasure to the Christian society with which he might be connected.

In ordinary cases, the minister or people who have been useful to a young convert, lead him in his first choice of Christian associates; but here we have no ordinary man. Bunyan, in all things pertaining to religion, followed no human authority, but submitted himself to the guidance of the inspired volume. Possessing a humble hope of salvation, he would read with deep interest that ‘the Lord added to the church such as should be saved.’ The question which has so much puzzled the learned, as to a church or the church, would be solved without difficulty by one who was as learned in the Scriptures as he was ignorant of the subtle distinctions and niceties of the schools. He found that there was one church at Jerusalem (Acts 8:1), another at Corinth (1 Cor 1:2), seven in Asia (Rev 1:4), and others distributed over the world; that ‘the visible church of Christ is a (or every) congregation of faithful men.’[132] He well knew that uniformity is a fool’s paradise; that though man was made in the image of God; it derogates not from the beauty of that image that no two men are alike. The stars show forth God’s handy work, yet ‘one star different from another star in glory’ (1 Cor 15:41). Uniformity is opposed to every law of nature, for no two leaves upon a majestic tree are alike. Who but an idiot or a maniac would attempt to reduce the mental powers of all men to uniformity?

Every church may have its own order of public worship while the Scriptures form the standard of truth and morals. Where differences of opinion occur, as they most certainly will, as to the observance of days or abstinence from meats—whether to stand, or sit, or kneel, in prayer—whether to stand while listening to some pages of the inspired volume, and to sit while others are publicly read—whether to call Jude a saint, and refuse the title to Isaiah—are questions which should bring into active exercise all the graces of Christian charity; and, in obedience to the apostolic injunction, they must agree to differ. ‘Let every man be fully persuaded in his own mind’ (Rom 14:5). Human arts have been exhausted to prevent that mental exercise or self-persuasion which is essential to a Christian profession. The great object of Satan has ever been to foster indifference, that deadly lethargy, by leading man to any source of information rather than prayerful researches into the Bible. Bunyan’s severe discipline in Christ’s school would lead him to form a judgment for himself; he was surrounded by a host of sects, and, with such a Bible-loving man, it is an interesting inquiry what party he would join.

He lived in