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

now from the lions’ dens, from “the mountains of the leopards,” do look yet after you all, greatly longing to see your safe arrival into the desired haven.’[254]

How natural it was that, while narrating his own experience, he should be led to write a guide to pilgrims through time to eternity, and that it should be dated from ‘the den!’

‘And thus it was: I writing of the way And race of saints, in this our gospel-day, Fell suddenly into an allegory

About their journey, and the way to glory.’[255]

Any one possessing powers of imagination, to whom the adventures of Christian are familiar, would, on reading the Grace Abounding, be continually struck with the likeness there drawn of the pilgrim—the more he contemplates the two pictures of Christian experience, so much the more striking is their similarity. The one is a narrative of facts, the other contains the same facts allegorized. Thus, by an irresistible impulse from heaven upon the mind of a prisoner for Christ, did a light shine forth from the dungeon on Bedford bridge which has largely contributed to enlighten the habitable globe. The Pilgrim has been translated into most of the languages and dialects of the world. The Caffrarian and Hottentot, the enlightened Greek and Hindoo, the remnant of the Hebrew race, the savage Malay and the voluptuous Chinese—all have the wondrous narrative in their own languages. Bunyan was imprisoned by bigots and tyrants, to prevent his being heard or known; and his voice, in consequence, reaches to the ends of the earth. Let every wretched persecutor contemplate this instance of God’s overruling power. You will surely plunge the avenging sword into your own vitals if, by persecution, you vainly endeavour to wound the saints of the living God. You may make hypocrites throw off their disguise. The real Christian may be discouraged, but he perseveres. He feels the truth of Bunyan’s quaint saying, ‘the persecutors are but the devil’s scarecrows, the old one himself lies quat’; while the eye of God is upon him to save the children of Zion.[256] His otherwise dreary imprisonment was lightened, and the time beguiled by these delightful writings. His fellow-prisoners were benefited by hearing him read his pilgrim’s adventures. But this has been so fully displayed in the introduction to the Pilgrim that any further notice is unnecessary.[257]

While busily occupied with his Grace Abounding and Pilgrim’s Progress, he wrote a poetical epistle in answer to the kind inquiries of his numerous friends and visitors. After thanking them for counsel and advice, he describes his feelings in prison. His feet stood on Mount Zion; his body within locks and bars, while his mind was free to study Christ, and elevated higher than the stars. Their fetters could not tame his spirit, nor prevent his communion with God. The more his enemies raged, the more peace he experienced. In prison he received the visits of saints, of angels, and the Spirit of God.

‘I have been able to laugh at destruction, and to fear neither the horse nor his rider. I have had sweet sights of the forgiveness of my sins in this place, and of my being with Jesus in another world.’[258] If his ears were to be pierced in the pillory, it would be only ‘to hang a jewel there.’ The source of his happy feelings is well expressed in one of the stanzas:—

‘The truth and I were both here cast

Together, and we do

Lie arm in arm, and so hold fast

Each other; this is true.’[259]

Yes, honest John Bunyan, the world at large now gives you credit for the truth of that saying.

How strange must it seem to the luxurious worldling, with his bed of down and splendid hangings, but aching heart, to hear of the exquisite happiness of the prisoner for Christ on his straw pallet!

‘When God makes the bed,’ as Bunyan says, ‘he must needs be easy that is cast thereon; a blessed pillow hath that man for his head, though to all beholders it is hard as a stone.’[260] In the whole course of his troubles, he enjoyed the sympathy of his family and friends. his food was brought daily, and such was the veneration in which his memory was embalmed, that the very jug in which his broth was taken to the prison has been preserved to this day.[261]

In the midst of all his sufferings he murmurs not nor for a moment gives way to revenge; he leaves the persecutor in the hands of God.

Stand off, Christian; pity the poor wretch that brings down upon himself the vengeance of God. Your pitiful arm must no strike him—no, stand by, ‘that God may have his full blow at him in his time. Wherefore he saith avenge not yourself—“Vengeance is mine, saith the Lord.” Give place, leave such an one to be handled by me.’[262]

‘There are several degrees of suffering for righteousness—the scourge of the tongue, the ruin of an estate, the loss of liberty, a gaol, a gibbet, a stake, a dagger. Now answerable to these are the comforts of the Holy Ghost, prepared like to like, part proportioned to part, only the consolations are said to abound.’[263] The mind of Bunyan was imbued with these sentiments; baptized into them, and consequently elevated far above the fear of what man could do unto him. Yes, he knew the power of God. ‘He can make those things that in themselves are most fearful and terrible to behold, the most delightful and most desirable things. He can make a gaol more beautiful than a palace, restraint more sweet by far than liberty, and the reproach of Christ greater riches than the treasures of Egypt.’[264]

The Bible, that heavenly storehouse, was opened to him: ‘I never had, in all my life, so great an inlet into the Word of God as now.’[265] ‘I have had sweet sights of forgiveness and of the heavenly Jerusalem. I have seen here that which, while in this world, I shall never be able to express.’

About a year before he was set at liberty he received a very popular work, written by Edward Fowler, a Bedfordshire clergyman, who was soon after elevated to the see of Gloucester. It was entitled The Design of Christianity, and professed to prove that the object of the Saviour was merely to place man in a similar position to that of Adam before the fall. It is an extremely learned production, full of Greek and Latin quotations; but, in Bunyan’s estimation, it aimed a deadly blow at the foundations of Christianity. To restore man to Adam’s innocency, and then to leave him to cope with Satanic subtlety, was to cut off all hopes of salvation. It was brought to him in February 1672, and in the very short period of forty-two days, Fowler’s theory was most completely demolished by Bunyan’s Defence of the Doctrine of Justification, 4to, dated from prison, the 27th of the 12th Month, 1671 (27th March, 1672). This was answered by a small 4to volume, entitled Dirt Wiped Off. Bunyan had used some harsh epithets; but the clergyman, or his curate, beat the tinker in abusive language. He had been by this time promoted to the rectory of Cripplegate. For an account of this controversy, the reader is referred to the introduction to Bunyan’s work on Justification, and to that to the Pilgrim’s Progress.[266] The impression it made upon the public mind is well expressed in a rude rhyme, made by an anonymous author, in his Assembly of Moderate Divines:

‘There’s a moderate Doctour at Cripplegate dwells, Whom Smythes his curate in trimming excells; But Bunyan a tinker hath tickled his gills.’

The last work that he wrote in prison was the confession of his faith, and reason of his practice as to mixed communion, not with the world, but with saints of other denominations. As this plunged him into a fearful controversy with his Dissenting brethren (Baptists, Independents, and Presbyterians), a notice of it will more properly be introduced in our account of that conflict. He had been incarcerated nearly twelve years, and had determined to suffer to the end. Here he found time ‘to weigh, and pause, and pause again, the grounds and foundations of those principles for which he suffered,’ and he was a Nonconformist still. ‘I cannot, I dare not now revolt or deny my principles, on pain of eternal damnation,’[267] are his impressive words. ‘Faith and holiness are my professed principles, with an endeavour to be at peace with all men. Let they themselves be judges, if aught they find in my writing or preaching doth render me worthy of almost twelve years’ imprisonment, or one that deserveth to be hanged or banished for ever, according to their tremendous sentence. If nothing will do unless I make of my conscience a continual butchery and slaughter-shop, unless putting out my own eyes, I commit me to the blind to lead me, I have determined, the Almighty God being my help and shield, yet to suffer, if frail life might continue so long, even until the moss shall grow over mine eye-brows, rather than to violate my faith and principles.’[268]

The allusion to moss growing on his eye-brows most probably referred to the damp state of his den or dungeon.

The continuation to the Grace Abounding, written by a friend, and published four years after his decease, divides his imprisonment into three periods; but as Bunyan makes it one continued imprisonment, there can be no doubt but that it was a long, dreary confinement; during which the testimony of his friend, Samuel Wilson, is, that it was ‘an uncomfortable and close prison, and sometimes under cruel and oppressive jailers.’ The division into three parts most probably alludes to the severity or liberality of his jailers. He had at times, while a prisoner, an extraordinary degree of liberty; like Joseph in Egypt, some of his jailers committed all to his hands. There can be little doubt but that he went from the prison to preach in the villages or woods, and at one time went to London to visit his admiring[269] friends; but this coming to the ears of the justices, the humane jailer had well nigh lost his place, and for some time he was not permitted to look out at the door. When this had worn off, he had again opportunities of visiting his church and preaching by stealth. It is said that many of the Baptist congregations in Bedfordshire owe their origin to his midnight preaching.

Upon one occasion, having been permitted to go out and visit his family, with whom he intended to spend the night, long before morning he felt so uneasy that at a very late hour he went back to the prison. Information was given to a neighbouring clerical magistrate that there was strong suspicion of Bunyan having broke prison. At midnight, he sent a messenger to the jail, that he might be a witness against the merciful keeper. On his arrival, he demanded, ‘Are all the prisoners safe?’ the answer was, ‘Yes.’

‘Is John Bunyan safe?’ ‘Yes.’ ‘Let me see him.’ He was called up and confronted with the astonished witness, and all passed off well. His kind-hearted jailer said to him, ‘You may go out when you will, for you know much better when to return than I can tell you.’[270]

During these twelve terrible years, and particularly towards the end of his imprisonment, the members and elders of his church at Bedford suffered most severely, a very abridged account of which is given in the introduction to the Pilgrim’s Progress.[271] The set time for his liberation was now drawing near, but the singular means by which it was accomplished must be reserved for our next chapter.

PERIOD SIXTH.

BUNYAN IS DELIVERED FROM PRISON—CONTROVERSY WITH THE CHRISTIAN

CHURCH ON THE SUBJECT OF THE LORD’S SUPPER—PUBLISHES THE PILGRIM’S

PROGRESS, AND MANY BOOKS, AND