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

take notice of the good affection to the Parliament and public you have expressed, both in this petition and otherways. They have received satisfaction thereby, concerning your disclaiming that pamphlet, which gave such just offence to the Parliament, and also concerning your disposition to live peaceably, and in submission to the civil magistracy; your expressions whereof they account very Christian and seasonable.

That for yourselves and other Christians, walking answerable to such professions as in this petition you make, they do assure you of liberty and protection, so far as God shall enable them, in all things consistent with godliness, honesty, and civil peace.’[192]

Whether it was in consequence of this good understanding having remained between the Baptists and the Parliament, or from some application to the Protector, or from some unknown cause, the persecution was stayed;[193] for the indictment does not appear to have been tried, and Bunyan is found to have been present, and to have taken a part in the affairs of the church, until the 25th day of the 2d Month, 1660 (April), when ‘it was ordered, according to our agreement, that our brother, John Bunyan, do prepare to speak a word at the next church meeting and that our brother Whiteman fail not to speak to him of it.’[194]

This invitation was very probably intended to introduce him to the congregation, with a view to his becoming an assistant pastor, but before it took place, he again appeared before the public as an author. The second production of his pen is a solemn and most searching work, founded upon the parable of the rich man and Lazarus, under the title of A Few Sighs from Hell, or the Groans of a Damned Soul; by that poor and contemptible Servant of Jesus Christ, John Bunyan, 1658. His humility led him to seek the patronage of his pastor; and Mr. Gifford, under the initials of J. G., wrote a preface of thirty-eight pages, but he dying before it reached the second edition, that preface was discontinued, and the title somewhat altered. The only copy of this first edition yet discovered is in the royal library at the British Museum. It appears to have belonged to Charles II, who, with more wit than decorum, has bound it up, as a supplement, to an extremely licentious book, as if it was intended to say, ‘Her house is the way to hell, going down to the chamber of death’; or that a licentious life endeth in ‘sighs from hell.’

Mr. Gifford, in this preface, after strongly recommending the work, speaks of the author in the most respectful and affectionate terms, showing that his zeal, and energy, and great usefulness had excited the envy of many who ought to have encouraged him as one taught by the Spirit, and used in his hand to do souls good—‘divers have felt the power of the Word delivered by him; and I doubt not but that many more may, if the Lord continues him in his work’; and he gives this as a reason ‘why the archers have shot so sorely at him’; and then scripturally proves that no objection should be made to his valuable services from his want of human learning. As the whole of this interesting preface is accurately reprinted with the book, the reader is referred to it without further extracts.[195] The Editor’s introduction to these Sighs was written under very solemn feelings, produced by reading this searching treatise. The rich man is intended to personify those who, neglecting salvation, die in their sins, while Lazarus personates all those who humbly receive salvation as the gift of God; who, however they may suffer in this world, retain their integrity to death. In this parable, a voice is heard from the place of torment—the cry is a ‘drop of water,’

the slightest relief to unutterable woes; and that a messenger may be sent to warn his relatives, lest they should be plunged into the same torment. The impassable gulf defies the vain request, while the despised Christian reposes in everlasting and indescribable enjoyment. This little volume was very popular; nine editions were printed and sold in the author’s lifetime, besides pirated copies.

Bunyan’s feelings and mode of preaching are well described in the Grace Abounding,[196] and will be felt by every attentive reader of his Sighs from Hell:—‘When I have been preaching, I thank God, my heart hath often, with great earnestness, cried to God that he would make the Word effectual to the salvation of the soul.

Wherefore I did labour so to speak the Word, as that thereby, if it were possible, the sin and person guilty might be particularized by it.’

‘And when I have done the exercise, it hath gone to my heart, to think the Word should now fall as rain on stony places; still wishing from my heart, O! that they who have heard me speak this day, did but see as I do, what sin, death, hell, and the curse of God is; and also what the grace, and love, and mercy of God is, through Christ, to men in such a case as they are who are yet estranged from him.

‘For I have been in my preaching, especially when I have been engaged in the doctrine of life by Christ, without works, as if an angel of God had stood by at my back to encourage me.’

Such feelings are not limited to Bunyan, but are most anxiously felt by all our pious ministers. How fervently ought their hearers to unite in approaches to the mercyseat, that the Divine blessing may make the Word fruitful.

In those days it was not an uncommon thing for the hearers, at the close of the sermon, to put questions to the preacher, sometimes to elicit truth, or to express a cordial union of sentiments, or to contradict what the minister had said. Upon one occasion, Mr.

Bunyan, after his sermon, had a singular dispute with a scholar.

It is narrated by Mr. C. Doe, who was a personal friend and great admirer of our author, and who probably heard it from his own mouth, and will be found in the Struggler, inserted vol. iii., p. 767.

It is the common taunt of the scorner, and sometimes a stone of stumbling to the inquirer, that, while the Christian believes in the intensity of the Saviour’s sufferings, and that God was made flesh that he might offer himself as an atonement to redeem mankind, yet few are saved, in comparison with those who are lost—broad is the way that leadeth to destruction, and many walk therein, while few attempt the narrow way to life; that four sorts of hearers are described by the Saviour, only one receiving the truth; as if the doleful realms of darkness and misery would be more thickly peopled than those of light and happiness, and Satan prove stronger than Christ. Such cavilers forget that the far greater portion of mankind die in infancy, purified by the Saviour’s sufferings, and enter heaven in the perfection of manhood. As Mr. Toplady justly observes, what a vista does this open to the believer through the dreary gloom of the infidel! They forget, also, that all those who gain the narrow path, once helped to throng the road to destruction; and that the hearers, whose hardened deceitful hearts rejected the gospel under one sermon, may, by mercy, have them opened to receive it under another. And who dares to limit the Almighty? The power that prepared the spirit of the thief, when upon the cross, even in his last moments, for the pure enjoyments of heaven, still exists.

Is the arm of the Lord shortened that he cannot save? The myriads of heaven will be found countless as are the sands upon the sea-shore, and the harmony of their worship shall swell like the voice of many waters and mighty thunderings, saying, ‘Alleluja, for the Lord God omnipotent reigneth.’ What! Satan stronger than the Almighty Redeemer? Perish the thought. Still how common is the question, which one of the disciples put to his master, ‘Lord, are there few that be saved?’ How striking the answer! ‘Strive to enter in at the strait gate’ (Luke 13:23). Encumber not thy mind with such needless inquiries, but look to thine own salvation.

Another very singular anecdote is related, which proves that the use of the churches was not then limited to any one sect. ‘Being to preach in a church in a country village (before the restoration of king Charles) in Cambridgeshire, and the people being gathered together in the churchyard, a Cambridge scholar, and none of the soberest of ‘em neither, enquired what the meaning of that concourse of people was, it being upon the week day, and being told, That one Bunyan, a tinker, was to preach there, he gave a boy twopence to hold his horse, saying, He was resolved to hear the tinker prate; and so went into the church to hear him. But God met with him there by his ministry, so that he came out much changed, and would, by his good will, hear none but the tinker for a long time after, he himself becoming a very eminent preacher in that county afterwards.

This story I know to be true, having many a time discoursed with the man, and, therefore, I could not but set it down as a singular instance of the power of God that accompanied his ministry.’[197]

Bunyan’s veneration for the Scriptures, as the only source and standard of religious knowledge, led him into frequent controversies.

In common with the Christian world, he wholly depended upon the enlightening influence of the Holy Spirit to impress the Divine truths of revelation upon the mind, and also to illustrate, open, and apply the sacred writings to the heart of man. Unable to read the Bible in the original languages in which it was written, he wisely made use of every aid that might enable him to study its contents with the greatest advantage. It was his habit to examine the two translations then in common use. The present authorized version, first published in 1611, is that to which he usually refers; comparing it with the favourite Puritan version made by the refugees at Geneva, and first printed in 1560. He sometimes quotes the Genevan, and so familiar were the two translations, that in several instances he mixes them in referring from memory to passages of holy writ.

Upon one of his journeys, being upon the road near Cambridge, he was overtaken by a scholar, who concluded that he was an itinerant preacher, whether from having heard him, or observing his serious deportment, or his Bible reading, does not appear, although the latter was probably the reason. But the student determined to have a brush with him, and said, ‘How dare you preach from the Bible, seeing you have not the original, being not a scholar?’ Then said Mr. Bunyan, ‘Have you the original?’ ‘Yes, said the scholar.’ ‘Nay, but,’ said Mr. Bunyan, ‘have you the very selfsame original copies that were written by the penmen of the Scriptures, prophets and apostles?’ ‘No,’ said the scholar, ‘but we have the true copies of these originals.’ ‘How do you know that?’ said Mr. Bunyan. ‘How?’

said the scholar. ‘Why, we believe what we have is a true copy of the original.’ ‘Then,’ said Mr. Bunyan, ‘so do I believe our English Bible is a true copy of the original.’ Then away rid the scholar.[198] As neither persecution nor railing, nor temptations, nor the assaults of Satan, produced any effect upon Bunyan to prevent his preaching, but rather excited his zeal and energy, means of a more deadly nature were resorted to, to injure or prevent his usefulness. As Mr. Gifford said, ‘The archers shot sorely at him’

by the most infamous and unfounded slanders, which he thus narrates:—

‘When Satan perceived that his