Works of John Bunyan Volume I Part 10

Can 'sin be driven out of the world by suffering?'[344]

'Though it may seem to some a riddle, We use to light our candles at the middle.'[345]

'What men die two deaths at once?'[346]

'Are men ever in heaven and on earth at the same time?'[347]

'Can a beggar be worth ten thousand a-year and not know it?'[348]

He even introduced a dance upon the destruction of Despair, Mr.

Ready-to-halt, with his partner Miss Much-afraid, while Christiana and Mercy furnished the music. 'True, he could not dance without one crutch in his hand; but I promise you he footed it well. Also the girl was to be commended, for she answered the music handsomely.'

Is this the gloomy fanaticism of a Puritan divine? It is true, that promiscuous dancing, or any other amus.e.m.e.nt tending to evil, he had given up and discountenanced, but all his writings tend to prove that the Christian only can rationally and piously enjoy the world that now is, while living in the delightful hope of bliss in that which is to come.

Bunyan's personal appearance and character was drawn by his friend Mr. Doe. 'He appeared in countenance stern and rough, but was mild and affable; loving to reconcile differences and make friendships.

He made it his study, above all other things, not to give occasion of offence. In his family he kept a very strict discipline in prayer and exhortations. He had a sharp, quick eye, and an excellent discerning of persons; of good judgment and quick wit. Tall in stature, strong-boned; somewhat of a ruddy face with sparkling eyes; his hair reddish, but sprinkled with gray; nose well set; mouth moderately large; forehead something high, and his habit always plain and modest.'

My determination in writing this memoir has been to follow the scriptural example, by fairly recording every defect discoverable in Bunyan's character; but what were considered by some to be blemishes, after his conversion, appear, in my estimation, to be beauties. His moral and religious character was irreproachable, and his doctrinal views most scriptural; all agree in this, that he was a bright and shining light; unrivalled for his allegories, and for the vast amount of his usefulness. His friend, Mr. Wilson, says, 'Though his enemies and persecutors, in his lifetime, did what they could to vilify and reproach him, yet, being gone, he that before had the testimony of their consciences, hath now their actual commendation and applause.'[349] To this we may add, that he was without sectarianism, a most decided Bible Christian. This reveals the secret of his striking phraseology. It was in the sacred pages of Divine truth that he learned grammar and rhetoric. Style, and all his knowledge of the powers of language--all were derived from the only source of his religious wisdom and learning. He lived, and thought, and wrote under the influence of the holy oracles, translated by the Puritans in 1560, compared with the version of 1611. This gives a charm to all his works, and suits them to every human capacity.

Reader, the object of biography is to excite emulation. Why should not others arise as extensively to bless the world as Bunyan did?

The storehouses of heaven from which he was replenished with holy treasures, are inexhaustible. As he said, 'G.o.d has bags of mercy yet unsealed.' We have the same holy oracles, and the same mercy-seat.

The time is past for merely challenging the right to personal judgment of religious truths. In Britain the lions are securely chained, and the cruel giants disabled. The awful crime of imprisoning and torturing man for conscience' sake, exists only in kingdoms where darkness reigns--

''Mongst horrid shapes, and shrieks, and sights unholy.'

We stand upon higher ground than our forefathers; we take our more solemn stand upon the imperative duty of personal investigation--that no one can claim the name of Christian, unless he has laid aside all national, or family, or educational prejudices, and drawn from the holy oracles alone all his scheme of salvation and rules of conduct. All the secret of Bunyan's vast usefulness, the foundation of all his honour, is, that the fear of G.o.d swallowed up the fear of man; that he was baptized into the truths of revelation, and lived to exemplify them. He was a bright and shining light in a benighted world; and of him it may be most emphatically said, 'Blessed are the dead which die in the Lord, that they may rest from their labours; and their works do follow them.'

GEORGE OFFOR.

FOOTNOTES:

1. For a most interesting account of the rise of Sixtus V, see the new volume of the Lounger's Common-place Book, 1807, p. 152.

2. The Rev. J. H. A. Rudd, the Vicar of Elstow, has most kindly furnished me with an extract from the registers of all the entries relative to Bunyan's family. The register commences in 1641, and has been searched to 1750. It confirms the Rev. J. Juke's impression, that soon after Bunyan joined Gifford's church he left Elstow to live in Bedford.

Thomas Bonion, buried, Dec. 9, 1641. Margaret Bonion, wife, buried, June 20, 1644. Margaret Bonion, b., July 24, 1644. Charles, the son of Thos. Bunion, bapt., May 22, 1645. Charles Bunion, bur., May 30, 1645. Mary, the daught. of Joh. Bonion, bapt., July 20, 1650 Elizabeth, the daughter of John Bonyon, was born 14th day of April, 1654.

Thomas Bonion of the town of Bedford, and Elizabeth _______ of the parish of Elstow, were married, May 10, 1656. (The Christian name of the husband, and the surname of the wife, are very much obliterated.)

Ann Bonyonn, Widdo, was buried, 12th day of April, 1659. Thos.

Bunyan, buried, Feby. 7th, 1675. Ann Bunyon, Widdo, buried in Woolen, September 25, 1680.

The marriage here recorded, May 10, 1656, could not be that of John Bunyan to his second wife Elizabeth; for she declared to Judge Hale in August, 1661, that she had 'not been married to him yet full two years.'--Vol. i. 61.

3. This cottage has long ceased to exist, and has been replaced by another of the poorest description. But from an old print we have given in the Plate, p. 1, vol. i., a representation of the original, with the shed at side often mentioned as 'The forge'; thus leading us to believe, that to the 'tinker's' humble calling might be united that of the 'smith,' a more manly and honourable trade.

4. Grace Abounding, No. 2.

5. Vol. iii., p. 674.

6. Vol. ii., p. 140.

7. Vol. i., p. 490.

8. Vol. ii., p. 617.

9. Grace Abounding, No. 18.

10. Extracted from the first edition in the British Museum. It was much altered in the subsequent impressions.

11. In 1566, Sir Thomas Harper, Lord Mayor of London, gave 180 for thirteen acres and a rood of meadow land in Holborn. This was settled, in trust, to promote the education of the poor in and round Bedford. In 1668, it produced a yearly revenue of 99--a considerable sum in that day, but not in any proportion to the present rental, which amounts to upwards of 12,000 a-year.

12. Grace Abounding, No. 3.

13. Vol. i., p. 618.

14. Grace Abounding, No. 4.

15. Philip's Life of Bunyan, p. 4.

16. Vol. iii., p. 597.

17. Vol. ii., p. 564.

18. Grace Abounding, No. 27.

19. Grace Abounding, No. 5.

20. Ibid., No. 8.

21. Life, p. vii.

22. Ibid. p. viii.

23. Life, pp. xli., xlii.

24. Vol. i., p. 79.

25. Job 33:15.

26. Grace Abounding, No. 5, vol. i., p. 6.

27. Life appended to the first and second editions of the forged third part of Pilgrim's Progress.