Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 4th Period

 

It narrates that Margaret Pryor, of Long Stanton, indicted, on the 28th July, 1659, the widow Morlin, a Quaker lady, for having, on the 29th November, 1657, took her out of bed from her husband in the night, put a bridle in her mouth, and transformed her into a bay mare, and with a Quaker, William Allen, rode upon her to Maidenly House, a distance of four miles; that they made her fast to the latch of the door, while she saw them partake of a feast of mutton, rabbits, and lamb [lamb in November!]; that they shone like angels, and talked of doctrine, and that she knew some of the guests; that her feet were a little sore, but not her hands, nor was she dirty. In examining her, the judge elicited that she made no mention of the story for a year and three-quarters, and that her deposition then was that some evil spirit changed her into a bay-horse; that her hands and feet were lamentably bruised, and changed as black as a coal; that she had her chemise on, which was all bloody, from her sides being rent and torn with the spurs.

All this was unknown to her husband; nor had she accounted for her chemise so strangely fitting a horse or mare. It was proved that the complainant had received money for bringing the charge and pretended to have burnt some of her hair with elder-bark, as a counter-charm to prevent it happening again. The judge summed up with observing that it was a mere dream or phantasy, and that the complainant was the sorceress, by practicing incantations in burning her hair and bark. The jury found a verdict of—not guilty; and thus two innocent persons were saved by an enlightened judge from an ignominious death. It is almost incredible that, even after the trial, priests and magistrates who had promoted the prosecution professed to believe that the charge was true. This singular narrative, in defense of the poor persecuted Quakeress, is signed James Blackley, an alderman, George Whitehead, and three others. No one can believe that John Bunyan gave credit to such a tale, or mentioned it to the injury of the parties accused. His reply was, that these slanders were devised by the devil and his instruments—'God knows that I am innocent.' The probability is, that the pamphlet called Strange News from Cambridge had been sent to him, and that he gave it to some Quaker to answer.

Considering the almost universal belief in witchcraft in those days—that Baxter, Cotton Mather, Clarke, and many of our most eminent divines, believed in it—and that Bunyan received the Scriptures in our authorized translation with the deepest reverence, it becomes an interesting inquiry how far he believed in witchcraft, possessions, incantations, and charms. He was persuaded that Satan could appear to mankind in the shape of animals, and in the human form. Had anyone doubted the possibility of these appearances, he would at that time have been called an atheist and an unbeliever in the existence of God and of separate spirits. Thus he argues, that 'If sin can make one who was sometimes a glorious angel in heaven now so to abuse himself as to become, to appearance, as a filthy frog, a toad, a rat, a cat, a fly, a mouse, or a dog, to serve its ends upon a poor mortal, that it might gull them of everlasting life, no marvel if the soul is so beguiled as to sell itself from God and all good for so poor a nothing as a momentary pleasure.'

 When speaking of the impropriety of excluding a pious person from the Lord's table, because of a difference of opinion as to water baptism, he says, 'Do you more to the openly profane—yea, to all wizards and witches in the land?' In quoting Isaiah 13, he, taught by the Puritan version, puts the key in the margin—'Wild beasts of the desert shall be there and their houses shall be full of doleful creatures. And owls shall dwell there, and satyrs [that is, the hobgoblins, or devils] shall dance there.' He gave no credence to the appearance of departed spirits, except in the hour of death; and then, while between time and eternity, he thought that in some rare cases spiritual sight was given to see objects otherwise invisible.

 

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 4th Period

 

 

'And in this, I admire the wisdom of God, that he made me shy of women from my first conversion until now. When I have seen good men salute those women they have visited, I have made my objection against it; and when they have answered, that it was but a piece of civility, I have told them, it is not a comely sight. Some indeed have urged the holy kiss; but then I have asked why they made balks, why they did salute the most handsome, and let the ill-favored go. Not that I have been thus kept, because of any goodness in me, more than any other, but God has been merciful to me and has kept me, to whom I pray that he will keep me still, not only from this, but every evil way and work, and preserve me to his heavenly kingdom. Amen.'

Notwithstanding all Mr. Bunyan's care to avoid the slightest appearance of evil, yet being over-persuaded to an act of humanity and civility to one of his female members, he was most unjustly calumniated. The circumstances which gave rise to this slander are narrated in James's Abstract of God's dealings with Mrs. Agnes Beaumont, of which an abridged account will be found in a note to the Grace Abounding. It exhibits in a remarkable manner how easily such reports are raised against the holiest men.

Another still more extraordinary and unnatural charge was made against Bunyan. He lived at a period when witchcraft, witches, and wizards were at the height of fashion. Any poor woman who had outlived or had become a burden to her natural protectors, and whose temper was soured by infirmities, especially if her language was vulgar and her appearance repulsive, ran the risk of being defamed as a witch. If in her neighborhood a murrain seized the cattle, or a disease entered a family which baffled the little knowledge of the country practitioners—such as epilepsy, St. Vitus' dance, or St. Anthony's fire—it was ascribed to witchcraft. Vengeance was wreaked upon any reputed witch. In many parts of England, she was tried by a kind of Lynch law, in a very summary manner.

Her hands and feet being bound together, she was thrown into deep water; if she sank, and was drowned, she was declared innocent; if she swam, it was proof of guilt, and a short form of law condemned her to the stake or halter. In Scotland, they were treated with greater barbarity; they were awfully tortured—thumb-screws, the boots to crush their knees, pricking them with needles or awls night and day, to prevent a moment's rest, were persevered in—until a confession was extorted, to be followed by a frightful death. The ignorance that prevailed may account for the faith of the vulgar in witchcraft; but that learned divines, and even the enlightened Judge Hale, should fall into the delusion, is most surprising. 

The charge against Bunyan was, that he had circulated some paper libeling a most respectable widow, a Quakeress, as a witch. This paper cannot now be discovered, but the story is so perfectly ridiculous as to render it quite improbable that Bunyan had any knowledge of it. The account is contained in a rare pamphlet of four leaves, preserved in the very curious library of the Society of Friends at Devonshire House, Bishopsgate. It is entitled, 'A lying wonder discovered, and the strange and terrible news from Cambridge proved false; which false news is published in a libel, concerning a wicked slander cast upon a Quaker; but the author of the said libel was ashamed to subscribe his name to it. Also, this contains an answer to John Bunion's paper, touching the said imagined witchcraft, which he hath given forth to your wonderment, as he saith; but it is also proved a lie and a slander by many credible witnesses hereafter mentioned.'

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 4th Period

 

Bunyan's veneration for the Scriptures, as the only source and standard of religious knowledge, led him to 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 favorite 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 self-same 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. 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 thus tempting and assaulting of me would not answer his design, to wit, to overthrow my ministry, and make it ineffectual, as to the ends thereof: then he tried another way, which was to stir up the minds of the ignorant and malicious to load me with slanders and reproaches. Now, therefore, I may say, that what the devil could devise, and his instruments invent, was whirled up and down the country against me, thinking, as I said, that by that means they should make my ministry to be abandoned. It began, therefore, to be rumored up and down among the people, that I was a witch, a Jesuit, a highwayman, and the like. To all which, I shall only say, God knows that I am innocent. But as for mine accusers, let them provide themselves to meet me before the tribunal of the Son of God, there to answer for all these things, with all the rest of their iniquities, unless God shall give them repentance for them, for the which I pray with all my heart.

'But that which was reported with the boldest confidence, was, that I had my misses, yea, two wives at once, and the like. Now these slanders, with the others, I glory in, because but slanders, foolish, or knavish lies, and falsehoods cast upon me by the devil and his seed; and should I not be dealt with thus wickedly by the world, I should want one sign of a saint, and a child of God. "Blessed are ye (said the Lord Jesus) when men shall revile you and persecute you and shall say all manner of evil against you falsely for my sake; rejoice and be exceeding glad, for great is your reward in heaven, for so persecuted they the prophets which were before you."

'These things, therefore, upon mine own account, trouble me not. No, though they were twenty times more than they are, I have a good conscience; and whereas they speak evil of me, they shall be ashamed that falsely accuse my good conversation in Christ. Therefore, I bind these lies and slanders to me as an ornament, it belongs to my Christian profession to be vilified, slandered, reproached, and reviled. I rejoice in reproaches for Christ's sake. My foes have missed their mark in this shooting at me. I am not the man. If all the fornicators and adulterers in England were hanged by the neck till they be dead, John Bunyan, the object of their envy, would be still alive and well. I know not whether there be such a thing as a woman breathing under the copes of the whole heaven, but by their apparel, their children, or by common fame, except my wife.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 4th Period

 

'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 mercy-seat, 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 so that he cannot save? The myriads of heaven will be found countless as are the sands upon the seashore, and the harmony of their worship shall swell like the voice of many waters and mighty thundering, saying, 'Alleluia, for the Lord God omnipotent, reigned.' 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 Cambridge shire, and the people being gathered together in the church-yard, a Cambridge scholar, and none of the soberest of 'em neither, enquired what the meaning of that concourse of people was, it is upon the week day, and being told, That one Bunyan, a tinker, was to preach there, he gave a boy two pence 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.'

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 4th Period

 

This last-mentioned ungracious and uncalled-for Act against the Baptists, led some violent spirits to print a paper, entitled, 'The Second Part of England's new Chains Discovered,' this was read in many Baptist meeting houses, and the congregations called upon to subscribe to it: fortunately, they were peaceably disposed, and denounced it to the House of Commons in a petition, dated April 2, 1649. Mr. Kiffin and the others were called in, when the Speaker returned them this answer—' The House doth take notice of the good affection to the Parliament and public you have expressed, both in this petition and other ways. They have received satisfaction thereby, concerning your disclaiming that pamphlet, which gave such just offense 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.' 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 stayed; 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.'

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 died 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, 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. The Editor's introduction to these Sighs was written with 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 responds 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, 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.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 4th Period

 

When Christians of various denominations meet in prayer, how it melts down their sectarian bitterness. In this controversy, mention is made of a total abstinence movement in the time of the Commonwealth, a germ that has put forth its mighty efforts in our more peaceful and happy times. A cloud now hovered over Bunyan and threatened him with troubles of a very different kind to those of religious controversy. It will startle many of our readers to hear that, under the government of Cromwell, Bunyan was persecuted for his religious opinions and practices. Mr. Jukes, in his exciting History of Bunyan's Church, thus refers to it: 'Soon after he had resigned the office of deacon in 1657, the hand of persecution was raised against him; for at a meeting of the church, held on the 25th day of the twelfth month, in the same year (Feb. 1658), it was agreed that the 3d day of the next month be set apart to seek God in the behalf of our brother Wheeler, who hath been long ill in body, whereby his ministry hath been hindered; and also about the church affairs and the affairs of the nation; and for our brother Whitbread, who has long been ill; and also for counsel what to do with respect to the indictment of brother Bunyan at the assizes, for preaching at Eaton.'

Although persecution for religious opinions assumed a milder form under the Commonwealth, the great principles of religious freedom and equality were neither known nor practiced. The savage barbarities perpetrated upon Prynne, Bastwick, Burton, Leighton, and others, by Charles I and his archbishop, Laud, were calculated to open the eyes of the nation to the wickedness and inutility of sanguinary or even any laws to govern the conscience or interfere with Divine worship. Alas! even those who suffered and survived became, in their turn, persecutors. The great object of persecution was the book of Common Prayer, which was rigorously prohibited. The clergy was placed in an extremely awkward predicament. No sooner was the Act of Parliament passed ordering the Directory to be used and the Prayer-book to be laid aside, than the king, by his royal proclamation, issued from Oxford, November 13, 1645, ordered the Directory to be set aside, and the Common Prayer to be used in all the churches and chapels. Both these orders were under very severe penalties.

The Act against atheistic opinions, which passed on August 9, 1650, illustrates the extraordinary state of the times. The preamble states that 'Divers men and women have lately discovered themselves to be most monstrous in their opinions, and loose in all wicked and abominable practices.' It then enacts that—' Anyone, not being mad, who pretends to be God Almighty, or who declares that unrighteousness, uncleanness, swearing, drunkenness, and the like filthiness and brutishness, or denying the existence of God, or who shall profess that murder, adultery, incest, fornication, uncleanness, filthy or lascivious speaking, are not wicked, sinful, impious, abominable, and detestable, shall be imprisoned, and, for a second offense, be transported.'

One of the Acts that affected Bunyan was passed on April 26, 1645, cap. 52—' None may preach but ordained ministers, except such as intending the ministry, shall, for the trial of their gifts, be allowed by such as be appointed by both houses of Parliament.' This was amended by 'an ordinance appointing commissioners for the approbation of public preachers,' March 1653. In this Dr. Owen, Goodwin, Caryl, and many others are named, who judged the candidate's fitness to preach. The Act which more seriously touched Bunyan was that of May 2, 1648, which enacts that any person saying, 'that man is bound to believe no more than by his reason he can comprehend, or that the baptizing of infants is unlawful, or such baptism is void and that such persons ought to be baptized again, and, in pursuance thereof, shall baptize any person formerly baptized, shall be imprisoned until he gives security that he will not publish or maintain the said error anymore.' It was these intolerant proceedings that led Milton to publish a poem On the New Forcers of Conscience, beginning with these lines—

   'Dare ye, for this, adjure the civil sword,
    To force our consciences that Christ set free.'

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 4th Period

 

At this time the Quakers were not united as a body, and consequently, there was no test of character nor rules of discipline for those who assumed that name. They were very dissimilar men to their quiet and unobtrusive descendants. The markets, fairs, and every public concourse were attended by them, denouncing false weights and measures, drunkenness and villainy, with the curses of the Almighty, calling upon the people, frequently with furious and fearful energy and powerful eloquence, to repent, and cry unto God, that his mercy might be extended to the salvation of their immortal souls. their zeal led them to many breaches of good manners.

They would enter churches, and after the service, when the quiet folks were thinking of gratifying their bodies with a substantial dinner, they were arrested by the violent declamation of a man or woman, frequently denouncing the priest as being the blind leading the blind. This naturally led to a scene of riot and confusion, in which the Quakers were in many cases handled with great barbarity. among these disturbers were mingled persons of bad character. The violence of sectarian feeling in the churches thus disturbed, made no discrimination between bad and good; they were equally subjected to the roughest treatment.

Bunyan attacked those who denied that Christ had appeared in the world as Emmanuel, God with us 'in fashion as a man,' that by the infinite merits of his life and death imputed to believers, they might be made holy. His attack was also directed against those who refused obedience to the written Word, or who relied upon inward light in contradistinction and preference to the Bible. The title to Burrough's answer is a strange contrast to the violence of his language—The Gospel of Peace Contended for in the Spirit of Meekness and Love. In this spirit of meekness he calls his opponents 'crafty fowlers preying upon the innocent'; and lovingly exclaims, 'How long shall the righteous be a prey to your teeth, ye subtle foxes; your dens are in darkness, and your mischief is hatched upon your beds of secret whoredoms.' The unhallowed spirit of the age mistook abuse for argument, and harsh epithets for faithful dealing.

Bunyan replied in A Vindication of Gospel Truths, to the great satisfaction of all his friends; and although Burrough answered this tract also, Bunyan very wisely allowed his railing opponent to have the last word, and applied his great powers to more important labors than caviling with one who in reality did not differ with him. The Quaker had been seriously misled by supposing that the Baptist was a hireling preacher, and we must be pleased that he was so falsely charged because it elicited a crushing reply. Burrough, in reply to an imputation made by Bunyan, that the Quakers were the false prophets alluded to in Scripture, observed that 'in those days there was not a Quaker heard of.' 'Friend,' replied Bunyan, 'thou hast rightly said, there was not a Quaker heard of indeed, though there were many Christians heard of then.

Again, to defend thyself thou throwest the dirt in my face, saying, If we should diligently trace thee, we should find thee in the steps of the false prophets, through fancied words, through covetousness, making merchandise of souls, loving the wages of unrighteousness.' To which Bunyan replied; 'Friend, dost thou speak this as from thy own knowledge, or did any other tell thee so? However, that spirit that led thee out this way is a lying spirit; for though I be poor, and of no repute in the world as to outward things, yet through grace I have learned, by the example of the apostle, to preach the truth, and also to work with my hands, both for mine own living, and for those that are with me, when I have the opportunity.

And I trust that the Lord Jesus, who hath helped me to reject the wages of unrighteousness hitherto, will also help me still so that I shall distribute that which God hath given me freely, and not for filthy lucre sake.' Thus had he learned of the apostle to 'make the gospel of Christ without charge' (1 Cor 9:18); and upon this subject, they strangely agreed. The same agreement existed between them upon the necessity of inward light from the Holy Spirit; without which they both considered the Bible to be a dead letter. The peculiar principle which separates the Quaker from every other Christian community has nothing to do with the light within. Upon that subject, all evangelical sects agreed.

The substantial difference is whether our Lord intended the work of the ministry to be exclusively a work of benevolence, charity, and love, binding all who are capable of using the talent entrusted to them, to do it without worldly reward. Surely every man may be satisfied in his own mind upon such a subject, without quarreling with, or anathematizing each other. Bunyan and Burrough agreed, without knowing it, in the sentiments of their illustrious and learned contemporary, John Milton, as to the ministry being without charge; and had they, when offended, followed their Master's rule, 'If thy brother trespasses against thee, go and tell him his fault between thee and him along' (Matt 18:15), had they met, and on their knees before the throne of grace, sought from heaven wisdom and charity in defending Divine truth, we can easily imagine that the approbation of God would have been manifested, by sending them on their important work in peaceful unity. They had been immersed in the same deep and solemn regeneration, and their ardent object was the same—to spread the influence of the kingdom of Christ.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 4th Period

 

 In addition to the motives which have been noticed as inducing him to become an author, it appears, that in the course of his itinerating labors, he was much grieved with the general depravity which had overspread all classes of society. Evil communications had corrupted the great mass and occasioned an aversion to hearing the gospel, which plunged the people into carnal security. When roused by his preaching they too often found refuge in despair, or in vain attempts to impose upon God their unholy self-righteousness, endeavoring 'to earn heaven with their fingers' ends'; anything rather than submit to receive salvation as the free gift of God, and thus be led to consecrate all their powers to his glory and the comfort of society.

A few who appeared to have thought on this solemn subject, without any change of conduct, are called by Bunyan 'light notionists, with here and there a legalist,' or those who relied upon a creed without the fruits of righteousness, and some of these imbibed notions of the strangest kind—that the light within was all-sufficient, without any written revelation of the will of God—that the account of Christ's personal appearance on earth was a myth, to represent his residence in the persons of believers, in whom he suffers, is crucified, buried, and raised again to spiritual life—that such persons might do whatever their inclinations led them to, without incurring guilt or sin; in short, many sinned that grace might abound!! Some of them professed to be the Almighty God manifest in the flesh.

All this took place in what was called a Christian country, upon which millions of treasures had been spent to teach religion by systems, which had persecuted the honest, pious professors of vital Christianity to bonds, imprisonment, and death. This had naturally involved the kingdom in impiety and gross immorality. The discovery of the awful state of his country, while he was engaged in preaching in the villages around Bedford induced him, in the humble hope of doing good, to become an author, and with trembling anxiety, he issued to the world the first production of his pen, in 1656, under the title of Some Gospel Truths Opened According to the Scriptures; and, as we shall presently find, it met with a rough reception, plunging him into controversy, which in those days was conducted with bitter acrimony.

Before it was published, he sought the approbation and protection of Mr. John Burton, who had been united with Mr. Gifford in the pastoral charge of the church to which Bunyan belonged. The testimony that he gives is very interesting:—

'Here thou hast things certain and necessary to be believed, which thou canst not too much study. Therefore pray that thou mayest receive it, so it is according to the Scriptures, in faith and love, not as the word of man but as the word of God, and be not offended, because Christ holds forth the glorious treasure of the gospel to thee in a poor earthen vessel, by one who hath neither the greatness nor the wisdom of this world to commend him to thee; for as the Scriptures saith, Christ, who was low and contemptible in the world himself, ordinarily choose such for himself and for the doing of his work. "Not many wise men after the flesh, not many mighty, not many noble are called: but God hath chosen the foolish things of the world." This man [Bunyan] is not chosen out of an earthly, but out of the heavenly university, the church of Christ, furnished with the Spirit, gifts, and graces of Christ—out of which, to the end of the world, the word of the Lord and all true gospel ministers must proceed.

And, though this man hath not the learning or wisdom of man; yet, through grace, he hath received the teaching of God, and the learning of the Spirit of Christ. He hath taken these three heavenly degrees—union with Christ, the anointing of the Spirit, and experience of the temptations of Satan—which do more fit a man for the mighty work of preaching the gospel, than all the university learning and degrees that can be had. I have had experience with many other saints of this man's [Bunyan's] soundness in the faith, his godly conversation, and his ability to preach the gospel, not by human art, but by the Spirit of Christ, and that with much success in the conversion of sinners. I thought it my duty to bear witness with my brother to these glorious truths of the Lord Jesus Christ.'

Bunyan was twenty-eight years of age when he published this work, and as he attacked the follies of his times, and what he deemed to be heresies, were exposed to Scripture light and condemned without mercy, it very naturally involved him in controversy. This brought forth the remarkable resources of his mind, which were stored with the Scriptures—his fearlessness—ready wit and keen retort, much sanctified by an earnest desire for the salvation of his opponents. An extraordinary man, younger than himself, full of energy and enthusiasm, entered the lists with him; and in Edward Burrough, very properly called a son of thunder and of consolation, Bunyan found an able disputant. He was talented, pious, and fearless in his Master's work, and became eminently useful in laying the foundation of the Society of Friends. Soon after this, he was numbered with the noble army of martyrs at the age of twenty-eight, being sacrificed in Newgate, at the shrine of religious intolerance.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 4th Period

 

THE FOURTH PERIOD.

BUNYAN ENTERS INTO CONTROVERSY—BECOMES AN AUTHOR—OFFENDS A PERSECUTING MAGISTRACY, AND IS PROCEEDED AGAINST AT THE SESSIONS UNDER AN ACT OF THE COMMONWEALTH—IS ACCUSED OF REPORTING A STRANGE CHARGE OF WITCHCRAFT—PUBLICLY DISPUTES WITH THE QUAKERS.

The employment of his time in earning maintenance for his family, and his constant engagements to preach, interfered with the proper fulfillment of his duties as a church deacon. His resignation of this important office is thus recorded in the minutes of the church—'At a meeting held on the 27th of the 6th month, 1657, the deacon's office was transferred from John Bunyan to John Pernie, because he could no longer discharge its duties aright, in consequence of his being so much employed in preaching.'

We cannot wonder that his time was incessantly employed. His was no ordinary case. He had to recover and improve upon the little education he had received, and lost again by dissipated habits. He must have made every effort, by his diligent study of the Bible, to gain that spiritual knowledge that alone could enable him to proclaim the unsearchable riches of Christ, and that profound internal converse with the throne of God which appears in all his writings. In addition to all this, he was engaged in continual controversy with a variety of sects, which, in his sober judgment, opposed the simplicity of the gospel.

Among these, the Ranters, or Sweet Singers, were very conspicuous. It is difficult to discover what were their opinions, but they appear to have been nearly like the Dutch Adamites; they were severely persecuted, by public authority, under the Commonwealth, for blasphemy. George Fox found some of them in prison at Coventry in 1649 and held a short disputation with them. They claimed each one to be GOD, founding their notion on such passages as 1 Corinthians 14:25, 'God is in you of a truth.' Fox quaintly asked them whether it would rain the next day; and upon their answering that they could not tell, 'Then said I unto them, God can tell.' Strange as it may appear, the Ranters had many followers, while numerous pious people were troubled by their impudence and perversion of Scripture, but more especially by their being a persecuted people.

Taking advantage of the inquiries that were excited by these strange doctrines, Bunyan determined to become an author, that he might set forth more extensively than he could do by preaching, the truths of the gospel in their native purity, simplicity, and beauty, as an antidote to fanaticism. The learned and eloquent looked with contempt upon the follies of the Ranters, Familists, and some loose Quakers, 'and only deigned to abuse them with raillery, while the poor unlettered tinker wrote against them.' To indite, a work would be a pleasant recreation, but writing a book must have been extremely difficult and required extraordinary patience. This will be better seen by a specimen of his handwriting, now in the Bedford Library, found in Fox's Book of Martyrs, the three volumes of which beguiled many of his tedious hours when in prison.

To write a volume, containing about twenty-five thousand words, must have been a serious task to such a scribe.

It is interesting to trace his improvement in calligraphy while recovering his lost education, and advancing in proficiency in an art so essential to his constantly extending usefulness. The next is a more useful running hand, however defective in orthography and grammar; it is from the first page of a copy of Bishop Andrews' sermons

The inscription in a copy of his Holy City, 1665, in Dr. Williams' or the Dissenter's Library, Red Cross Street, is in a still more useful hand, as good as that of most authors of that day

The autograph in Powell's Concordance, in the library of the Baptist
Academy, Bristol, is in a fair hand

His autograph is in possession of the Society of Antiquaries. The document to which it is subscribed is written in a remarkably neat hand, addressed to the Lord Protector. The signatures appear to be written in the writer's best style.

Signature to the deed of gift

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 4th Period

 

THE FOURTH PERIOD.

BUNYAN ENTERS INTO CONTROVERSY—BECOMES AN AUTHOR—OFFENDS A PERSECUTING MAGISTRACY, AND IS PROCEEDED AGAINST AT THE SESSIONS UNDER AN ACT OF THE COMMONWEALTH—IS ACCUSED OF REPORTING A STRANGE CHARGE OF WITCHCRAFT—PUBLICLY DISPUTES WITH THE QUAKERS.

'By this text, I was made to see that the Holy Ghost never intended that men, who have gifts and abilities, should bury them in the earth, but rather did command and stir up such to the exercise of their gift, and also did commend those that were apt and ready so to do.

'Wherefore, though of myself, of all the saints the most unworthy, yet I, but with great fear and trembling at the sight of my own weakness, did set upon the work, and did according to my gift, and the proportion of my faith, preach that blessed gospel that God had showed me in the holy Word of truth; which, when the country understood, they came in to hear the Word by hundreds, and that from all parts. And I thank God he gave unto me some measure of bowels and pity for their souls, which did put me forward to labor with great diligence and earnestness, to find out such a word as might if God would bless it, lay hold of and awaken the conscience, in which also the good Lord had respect to the desire of his servant; for I had not preached long before some began to be touched, and be greatly afflicted in their minds at the apprehension of the greatness of their sin, and of their need of Jesus Christ.

'But I at first could not believe that God should speak by me to the heart of any man, still counting myself unworthy; yet those who were thus touched would love me, and have a particular respect for me; and though I did put it from me that they should be awakened by me, still they would confess it, and affirm it before the saints of God. They would also bless God for me, unworthy wretch that I am! and count me God's instrument that showed to them the way to salvation.

'Wherefore, seeing them in both their words and deeds to be so constant, and also in their hearts so earnestly pressing after the knowledge of Jesus Christ, rejoicing that ever God did send me where they were; then I began to conclude that it might be so, that God had owned in his work such a foolish one as I; and then came that word of God to my heart with such sweet refreshment, "The blessing of him that was ready to perish came upon me, and I caused the widow's heart to sing for joy" (Job 29:13).

'At this therefore I rejoiced; yea, the tears of those whom God did awaken by my preaching would be both solace and encouragement to me. I thought on those sayings, "Who is he that makes me glad, but the same that is made sorry by me" (2 Cor 2:2). And again, "Though I be not an apostle to others, yet doubtless I am unto you: for the seal of my apostleship are ye in the Lord" (1 Cor 9:2). These things, therefore, were as another argument unto me, that God had called me to, and stood by me in this work.

'In my preaching of the Word, I took special notice of this one thing, namely, that the Lord did lead me to begin where his Word begins with sinners; that is, to condemn all flesh, and to open and allege, that the curse of God by the law doth belong to, and lay hold on all men as they come into the world, because of sin. Now, this part of my work I fulfilled with great feeling, for the terrors of the law, and guilt for my transgressions, lay heavy on my own conscience. I preached what I felt, what I smartingly did feel, even that under which my poor soul did groan and tremble to astonishment.

 Indeed, I have been as one sent to them from the dead; I went myself in chains to preach to them in chains; and carried that fire in my own conscience that I persuaded them to beware of. I can truly say, that when I have been to preach, I have gone full of guilt and terror even to the pulpit door, and there it hath been taken off, and I have been at liberty in my mind until I have done my work, and then, immediately, even before I could get down the pulpit stairs, I have been as bad as I was before: yet God carried me on with a strong hand, for neither guilt nor hell could take me off my work. Thus I went on for the space of two years, crying out against men's sins, and their fearful state because of them.'

A man so much in earnest soon became a most acceptable and popular preacher. He studied his sermons carefully and wrote such memorandums and notes as might refresh his memory before going into the pulpit, although his intensity of feeling, his ready utterance, and natural eloquence which charmed his hearers, and his extensive usefulness as a preacher, render it quite improbable that he restricted himself to notes while publicly engaged in sacred services. They must have aided him when he did not enjoy liberty of utterance. 'At times when I have begun to speak the Word with much liberty, I have been presented so straitened in speech that I scarcely knew what I was about, or as if my head had been in a bag.' 

They were valuable, also, as proof that all he said had its exclusive reference to the world to come, without the mixture of politics, which might have given offense to the Government. Thus, when he was apprehended for neglecting to attend the church service and for preaching the gospel, in his conversation with Mr. Cobb, the magistrate's clerk, he said 'that, to cut off all occasions of suspicion from any, as touching the harmlessness of my doctrine, in private I would willingly take the pains to give anyone the notes of all my sermons, for I do sincerely desire to live quietly in my country and to submit to the present authority.' In such troublesome times, these would afford abundant proof that he was desirous of submitting to all the political institutions of his country, while he dared not conform to human laws affecting his faith or his mode of worshipping God, for which he alone was to stand answerable at the great day.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 4th Period

 

 

THE FOURTH PERIOD.

BUNYAN ENTERS INTO CONTROVERSY—BECOMES AN AUTHOR—OFFENDS A PERSECUTING MAGISTRACY, AND IS PROCEEDED AGAINST AT THE SESSIONS UNDER AN ACT OF THE COMMONWEALTH—IS ACCUSED OF REPORTING A STRANGE CHARGE OF WITCHCRAFT—PUBLICLY DISPUTES WITH THE QUAKERS.

 

Bunyan's conversion from being a pest to the neighborhood to becoming a pious man, might have been pardoned had he conformed to the Directory; but for him to appear as a Dissenter and a public teacher, without going through the usual course of education and ordination, was an unpardonable offense. The opinions of man gave him no concern; all his anxiety was to have the approbation of his God, and then to walk accordingly, braving all the dangers, the obloquy, and contempt that might arise from his conscientious discharge of duties, for the performance of which he knew that he alone must give a solemn account at the great day.

He entered upon the serious work of the ministry with fear and trembling, with much heart-searching, earnest prayer, and the advice of the church to which he was united, not with any pledge to abide by their decision contrary to his own conviction, but to aid him in his determination. His own account of these important inquiries is very striking:—' After I had been about five or six years awakened, and helped myself to see both the want and worth of Jesus Christ our Lord, and also enabled to venture my soul upon him, some of the ablest among the saints with us, for judgment and holiness of life, as they conceived, did perceive that God had counted me worthy to understand something of his will in His holy and blessed Word, and had given me utterance, in some measure, to express what I saw to others for edification; therefore they desired me, and that with much earnestness, that I would be willing at some times to take in hand, in one of the meetings, to speak a word of exhortation unto them. The which, though at the first it did many dashes and abash my spirit, yet being still by them desired and entreated, I consented to their request, and did twice, at two several assemblies in private, though with much weakness and infirmity, discover my gift amongst them; at which they did solemnly protest, as in the sight of the great God, they were both affected and comforted, and gave thanks to the Father of mercies for the grace bestowed on me.

'After this, sometimes, when some of them did go into the country to teach, they would also that I should go with them; where, though as yet I did not, nor durst not, make use of my gift in an open way, yet more privately, as I came amongst the good people in those places, I did sometimes speak a word of admonition unto them also, the which they, as the other, received with rejoicing at the mercy of God to me-ward, professing their souls were edified thereby.

'Wherefore at last, being still desired by the church, after some solemn prayer to the Lord, with fasting, I was more particularly called forth, and appointed to a more ordinary and public preaching of the word, not only to and amongst them that believed, but also to offer the gospel to those who had not yet received the faith thereof.'

The ministry of Bunyan's pastor, whom he affectionately called holy Mr. Gifford, must have been wonderfully blessed. In 1650 only twelve pious men and women were formed into a Christian church, and, although subject to fierce persecution, they had so increased that in 1672 ten members had been solemnly set apart for the work of the ministry, and they became a blessing to the country round Bedford. The benighted state of the villages was a cause of earnest prayer that men might be sent out, apt to teach, and willing to sacrifice liberty, and even life, to promote the peaceful reign of the Redeemer. The names of the men who were thus set apart were—John Bunyan, Samuel Fenn, Joseph Whiteman, John Fenn, Oliver Scott, Luke Ashwood, Thomas Cooper, Edward Dent, Edward Isaac, and Nehemiah Coxe. Four of these were permitted to fulfill their course without notoriety; the others were severely persecuted, fined, and imprisoned, but not forsaken.

Encouraged by the opinion of the church which had been so prayerfully formed, that it was his duty to proclaim the glad tidings of salvation, Bunyan entered upon his important work and was soon encouraged by a hope that his labours were useful to his fellow men. 'About this time,' he narrates, 'I did evidently find in my mind a secret pricking forward thereto, though, I bless God, not for the desire of vain glory, for at that time I was most sorely afflicted with the fiery darts of the devil concerning my eternal state. But yet I could not be content unless I was found in the exercise of my gift; unto which also I was greatly animated, not only by the continual desires of the godly, but also by that saying of Paul to the Corinthians, "I beseech you, brethren [ye know the household of Stephanas, that it is the first-fruits of Achaia, and that they have addicted themselves to the ministry of the saints], that ye submit yourselves unto such, and to everyone that helped with us, and laboureth" (1 Cor 16:15,16).

 

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 2nd Period

 

 

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 for the professors of religions had passed, in which the persecutions of Papists and Puritans, hanging, transporting, murdering by frightful imprisonment all those who dared to dissent from the Church of England. All this must have produced a debasing effect on public morals. Even among professors, Bunyan discovered pride, covetousness, impiety, and uncleanness.

Bunyan's religious impressions did not, as Southey states, arise from his ignorance, brutal manners, low station, nor from the fanaticism of the age in which he lived. Did the similar feeling of Job or David spring from these polluted fountains? He is a stranger to Christ's school that confounds its discipline with mental drunkenness, or with the other depraved sources alluded to by Southey. The luxurious imagination which ruled over him must be curbed and brought into subjection to Christ. He must be weaned from reliance upon sudden impulses to rely upon Divine truth. The discovery of errors by the scriptural investigation was putting on the armor of proof. Self-confidence was gradually swallowed up by dependence upon the word—the result of the severest spiritual training. Those painful exercises produced a life of holiness and usefulness. Can the thistle grow grapes, or the noxious weeds corn?

Never! His experience came from heaven, in mercy to his soul, and to make him a blessing to millions of his race. By this, he was made truly wise, civilized, enlightened, and elevated. Every painful feeling was measured by Divine rule—weighed in the sanctuary balance—not one iota too much or too little to form his noble character. He has been compared with Lord Byron, one of our most impassioned thinkers and writers; but the noble poet's heart's griefs were on the wrong side. Judging his own feelings by those painted on his heroes—they fight for freedom only to gratify lust, pride, and ambition, while the future appeared in dark, dreary uncertainty. But Bunyan strives to be released from the slavery of sin and Satan so that he might enjoy the liberty of being a servant of Christ, whose service is perfect freedom, with a glorious vista of eternity occasionally breaking in upon his soul.

Well, may it be said of him:—Simple, enchanting man! what does not the world owe to thee and to the great Being who could produce such as thee? Teacher alike of the infant and of the aged; who canst direct the first thought and remove the last doubt of man; property alike of the peasant and the prince; welcomed by the ignorant and honored by the wise; thou hast translated Christianity into a new language, and that a universal one! Thou art the prose poet of all time!

In proportion as a man becomes a public character, especially if eminent for talent and usefulness in the church, so will his enemies increase. The envy of some and the malice of others will invent slanders, or, worse, put an evil construction upon the most innocent conduct, in the hope of throwing a shade over that brightness which reveals their own defects. In this, they are aided by all the craft, and cunning, and power of Satan, the archenemy of man. The purity of gospel truth carries with it the blessed fruits of the highest order of civilization; the atmosphere in which it lives is 'goodwill to man.' Salvation is a free gift, direct from God to the penitent sinner. It cannot be obtained by human aid, nor for all the gold in the universe.

It cannot possibly be traded in, bought, or sold, but is bestowed without money or price. Hence the opposition of the Antichrist. The cry or groan of the contrite enters heaven and brings down blessings, while the most elegant and elaborately-composed prayer, not springing from the heart, is read or recited in vain. Human monarchs must be approached by petitions drawn up in form, which may be accepted, although the perfection of insincerity and hypocrisy. The King of kings accepts no forms; he knows the heart, and requires the approach of those who worship him to be in sincerity and in truth; the heart may plead without words, God accepted the groans and sighs of those that fear him. These were the notions that Bunyan had drawn from the Holy Oracles, and his conversation soon made him a favorite with the Puritans, while it excited feelings of great hostility among the neighboring clergy and magistrates.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 2nd Period

 

 '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 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.'

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, 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, arrogance, 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. Such quotations from the writings of men of undoubted veracity, and who lived during that period, might be multiplied to fill a volume.

 

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 2nd Period

 

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 started 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; 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.'

 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.'

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 threatening's 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 is 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.' This was a true character of the great masses of the laboring and trading portions of the Commonwealth. Let us hear his testimony also as to the most sacred profession, the clergy, in 1654:—