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

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 passed 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 eldership.[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 assaults 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 God; 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 associated with numbers of the poor in Bedfordshire 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, whoremongers, 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 alehouses, 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 masses 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 God, 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 parishioner 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 tithe-cocks and handfuls of barley, as if it were their proper trade, and calling, to hunt after the same. O wonderful impiety and ungodliness! 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 God, 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 damnation of hell? Doth not the ground groan under you? surely, it will favour you no more than it favoured your forerunners. Certainly the wrath of God 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 God 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 fashions 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 asses. This is the generation carried away with pride, arrogancy, lust, 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 passed, in which the persecutions of Papists and Puritans, hanging, transporting, murdering by frightful imprisonments all those who dared to dissent