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

necessities, making many hundred gross of long tagged laces, to fill up the vacancies of his time, which he had learned to do for that purpose, since he had been in prison. There, also, I surveyed his library, the least, but yet the best that e’er I saw—the Bible and the Book of Martyrs.[245] And during his imprisonment (since I have spoken of his library), he writ several excellent and useful treatises, particularly The Holy City, Christian Behaviour, The Resurrection of the Dead, and Grace Abounding to the Chief of Sinners.’[246] Besides these valuable treatises, Charles Doe states that, of his own knowledge, in prison Bunyan wrote The Pilgrim’s Progress, the first part, and that he had this from his own mouth.[247]

In addition to the demonstration of this important fact contained in the introduction to The Pilgrim’s Progress, there ought to have been added, Bunyan’s statement made in introducing his second part:—‘Now, having taken up my lodgings in a wood about a mile off the place’: no longer in ‘a den,’ but sheltered, in a wood, in a state of comparative, but not of perfect liberty, about a mile distant from the den in which he wrote his first part. Whether this may refer to his former cottage at Elstow, of which there is great doubt, or to the house he occupied in Bedford after his release, they were equally about a mile from the jail. He certainly means that the two parts were not written in the same place, nor is there a shadow of a doubt as to the fact that in prison the great allegory was conceived and written. Well might Mr. Doe say, ‘What hath the devil or his agents got by putting our great gospel minister in prison?’ They prevented his preaching to a few poor pilgrims in the villages round Bedford, and it was the means of spreading his fame, and the knowledge of the gospel, by his writings, throughout the world. Thus does the wrath of man praise God. In addition to the works above enumerated, he also published some extremely valuable tracts, several editions of a work which ought to be read by all young Christians—A Treatise on the Covenants of the Law and of Grace; several editions of Sighs from Hell; A Map of Salvation and Damnation; The Four Last Things, a poem; Mount Ebal and Gerizim, or, Redemption from the Curse, a poem; Prison Meditations, a poem: the four last are single sheets, probably sold by his children or friends to assist him in obtaining his livelihood: Justification by Faith in Jesus Christ, 4to; Confession of His Faith and Reason of His Practice. The most remarkable treatise which he published while in confinement, is on prayer, from the words of the apostle, ‘I will pray with the spirit and with the understanding also.’ His attention had been fixed on this subject when his free-born spirit was roused by the threat of Justice Keeling, ‘Take heed of speaking irreverently of the Book of Common Prayer, for if you do you will bring great damage upon yourself.’

Bunyan had formed his ideas of prayer from heartfelt experience; it is the cry of the burthened, sinking sinner, ‘Lord save us, we perish’; or adoration rising from the heart to the throne of grace, filled with hopes of pardon and immortality. In his estimation, any form of human invention was an interference with the very nature of prayer, and with the work of the Holy Spirit, who alone can inspire our souls with acceptable prayer.

In expressing his views upon this all-important subject, Bunyan was simply guided by a sense of duty. Fear of the consequences, or of offending his enemies, never entered his mind. He felt that they were in the hands of his heavenly Father, and that all their malice must be overruled for good. Notwithstanding his solemn warning not to speak irreverently of the book, his refusal to use which had subjected him to severe privations and the fear of a halter, this Christian hero was not daunted, but gives his opinion of it with all that freedom and liberty which he considered essential to excite in his fellow-men inquiries as to its origin and imposition.

It is not my province to enter into the controversy whether in public worship a form of prayer ought to be used. Let every one be persuaded in his own mind; but to pass a law denouncing those that refuse to use a prescribed form as worthy of imprisonment, transportation, or death, is an attack upon the first principles of Christianity. To punish those who spoke irreverently of it, was almost an acknowledgment that it would not bear investigation. To speak of the book as in his serious judgment it deserved, was not that mark of sectarianism which Romaine exhibited when he called the beautiful hymns of Dr. Watts, which are used so much in public worship among Dissenters, ‘Watts’ jingle,’ and ‘Watts’ whims!’[248]

No answer appears to have been published to Bunyan’s extremely interesting volume until twelve years after the author’s death, when a reply appeared under the title of Liturgies Vindicated by the Dissenters, or the Lawfulness of Forms of Prayer proved against John Bunyan and the Dissenters. 1700. This is a very rare and curious volume. The author, as usual in such controversies, deals wholesale in invective, and displays all the ability of a sophist.

The Christian world is indebted to Dr. Cheever for a beautiful picture of Bunyan’s devotional exercise in his cell. ‘It is evening; he finishes his work, to be taken home by his dear blind child.

He reads a portion of Scripture, and, clasping her small hands in his, kneels on the cold stone floor, and pours out his soul to God; then, with a parting kiss, dismisses her to her mother. The rude lamp glimmers on the table; with his Bible, pen, and paper, he writes as though joy did make him write. His face is lighted as from the radiant jasper walls of the celestial city. He clasps his hands, looks upward, and blesses God for his goodness. The last you see of him—is alone, kneeling on the prison floor; he is alone with God.’

Charles Doe, who manifested most laudable anxiety to hand down the works of Bunyan to posterity, bears honourable testimony to his conduct while in prison. ‘It was by making him a visit in prison that I first saw him, and became acquainted with him; and I must profess I could not but look upon him to be a man of an excellent spirit, zealous for his master’s honour, and cheerfully committing all his own concernments unto God’s disposal. When I was there, there were about sixty Dissenters besides himself there, taken but a little before at a religious meeting at Kaistoe, in the county of Bedford; besides two eminent Dissenting ministers, Mr. Wheeler and Mr. Dun (both very well known in Bedfordshire, though long since with God[249]), by which means the prison was very much crowded; yet, in the midst of all that hurry which so many new-comers occasioned, I have heard Mr. Bunyan both preach and pray with that mighty spirit of faith and plerophory of divine assistance that has made me stand and wonder.’[250] Here they could sing, without fear of being overheard; no informers prowling round. The world was shut out; and, in communion with heaven, they could forget their sorrows, and have a rich foretaste of the inconceivable glory of the celestial city. It was under such circumstances that Bunyan preached one of his most remarkable sermons, afterwards published under the title of The Holy City or the New Jerusalem, 1665.

‘Upon a certain first-day, being together with my brethren in our prison-chamber, they expected that, according to our custom, something should be spoken out of the Word for our mutual edification.

I felt myself, it being my turn to speak, so empty, spiritless, and barren, that I thought I should not have been able to speak among them so much as five words of truth with life and evidence. At last I cast mine eye upon this prophecy, when, after considering awhile, methought I perceived something of that jasper in whose light you find this holy city descended; wherefore, having got some dim glimmering thereof, and finding a desire to see farther thereinto, I with a few groans did carry my meditations to the Lord Jesus for a blessing, which he did forthwith grant, and helping me to set before my brethren, we did all eat, and were well refreshed; and behold, also, that while I was in the distributing of it, it so increased in my hand, that of the fragments that we left, after we had well dined, I gathered up this basketful. Wherefore, setting myself to a more narrow search, through frequent prayer, what first with doing and then with undoing, and after that with doing again, I thus did finish it.’[251] To this singular event the religious public are indebted for one of Bunyan’s ablest treatises, full of the striking sparkles of his extraordinary imagination. It was a subject peculiarly adapted to display his powers—the advent of New Jerusalem, her impregnable walls and gates of precious stones, golden streets, water of life, temple, and the redeemed from all nations flocking into it.[252]

In these times of severe persecution, two of the church members, S. Fenn and J. Whiteman, were ordained joint pastors. Fenn has just been delivered out of prison; yet they ventured to brave the storm, and in this year, although the lions prowled before the porch, a number were added to the church. Thus was their little Jerusalem built ‘even in troublous times.’

Bunyan’s popularity and fame for wisdom and knowledge had spread all round the country, and it naturally brought him visitors, with their doubts, and fears, and cases of conscience. Among these a singular instance is recorded in the Life of Badman. ‘When I was in prison,’ says the narrator, ‘there came a woman to me that was under a great deal of trouble. So I asked her, she being a stranger to me, what she had to say to me? She said she was afraid she should be damned. I asked her the cause of those fears. She told me that she had, some time since, lived with a shopkeeper at Wellingborough, and had robbed his box in the shop several times of money, and pray, says she, tell me what I shall do? I told her I would have her go to her master, and make him satisfaction. She said she was afraid lest he should hang her. I told her that I would intercede for her life, and would make use of other friends to do the like; but she told me she durst not venture that. Well, said I, shall I send to your master, while you abide out of sight, and make your peace with him before he sees you? and with that I asked her master’s name. But all she said in answer to this was, pray let it alone till I come to you again. So away she went, and neither told me her master’s name nor her own; and I never saw here again.’[253]

He adds, ‘I could tell you of another, that came to me with a like relation concerning herself, and the robbing of her mistress.’

To his cruel imprisonment the world is indebted for the most surprising narrative of a new birth that has ever appeared. It was there that he was led to write the Grace Abounding to the Chief of Sinners. He displays in the preface his deep interest in the spiritual welfare of those who had been born under his ministry.

He rejoices in their happiness, even while he was ‘sticking between the teeth of the lions in the wilderness. I now again, as before from the top of shenir and Hermon, so