E-text prepared by Sankar Viswanathan, Bill Tozier, Barbara Tozier, and
the Project Gutenberg Online Distributed Proofreading Team
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English Men of Letters
Edited by John Morley
BUNYAN
by
JAMES ANTHONY FROUDE
London
Macmillan and Co.
1880
CONTENTS.
CHAPTER I. PAGE
EARLY LIFE 1
CHAPTER II.
CONVICTION OF SIN 16
CHAPTER III.
GRACE ABOUNDING 35
CHAPTER IV.
CALL TO THE MINISTRY 52
CHAPTER V.
ARREST AND TRIAL 65
CHAPTER VI.
THE BEDFORD GAOL 78
CHAPTER VII.
LIFE AND DEATH OF MR. BADMAN 90
CHAPTER VIII.
THE HOLY WAR 114
CHAPTER IX.
THE PILGRIM'S PROGRESS 151
CHAPTER X.
LAST DAYS AND DEATH 173
BUNYAN.
CHAPTER I.
EARLY LIFE.
'I was of a low and inconsiderable generation, my father's house being
of that rank that is meanest and most despised of all families in the
land.' 'I never went to school, to Aristotle or Plato, but was brought
up in my father's house in a very mean condition, among a company of
poor countrymen.' 'Nevertheless, I bless God that by this door He
brought me into the world to partake of the grace and life that is by
Christ in His Gospel.' This is the account given of himself and his
origin by a man whose writings have for two centuries affected the
spiritual opinions of the English race in every part of the world more
powerfully than any book or books, except the Bible.
John Bunyan was born at Elstow, a village near Bedford, in the year
1628. It was a memorable epoch in English history, for in that year
the House of Commons extorted the consent of Charles I. to the
Petition of Right. The stir of politics, however, did not reach the
humble household into which the little boy was introduced. His father
was hardly occupied in earning bread for his wife and children as a
mender of pots and kettles: a tinker,--working in neighbours' houses
or at home, at such business as might be brought to him. 'The
Bunyans,' says a friend, 'were of the national religion, as men of
that calling commonly were.' Bunyan himself, in a passage which has
been always understood to refer to his father, describes him 'as an
honest poor labouring man, who, like Adam unparadised, had all the
world to get his bread in, and was very careful to maintain his
family.' In those days there were no village schools in England; the
education of the poor was an apprenticeship to agriculture or
handicraft; their religion they learnt at home or in church. Young
Bunyan was more fortunate. In Bedford there was a grammar school,
which had been founded in Queen Mary's time by the Lord Mayor of
London, Sir William Harper. Hither, when he was old enough to walk to
and fro, over the mile of road between Elstow and Bedford, the child
was sent, if not to learn Aristotle and Plato, to learn at least 'to
read and write according to the rate of other poor men's children.'
If religion was not taught at school, it was taught with some care in
the cottages and farmhouses by parents and masters. It was common in
many parts of England, as late as the end of the last century, for the
farmers to gather their apprentices about them on Sunday afternoons,
and to teach them the Catechism. Rude as was Bunyan's home, religious
notions of some kind had been early and vividly impressed upon him. He
caught, indeed, the ordinary habits of the boys among whom he was
thrown. He learnt to use bad language, and he often lied. When a
child's imagination is exceptionally active, the temptations to
untruth are correspondingly powerful. The inventive faculty has its
dangers, and Bunyan was eminently gifted in that way. He was a
violent, passionate boy besides, and thus he says of himself that for
lying and swearing he had no equal, and that his parents did not
sufficiently correct him. Wickedness, he declares in his own
remorseful story of his early years, became a second nature to him.
But the estimate which a man forms of himself in later life, if he has
arrived at any strong abhorrence of moral evil, is harsher than others
at the time would have been likely to have formed. Even then the poor
child's conscience must have been curiously sensitive, and it revenged
itself upon him in singular tortures.
'My sins,' he says, 'did so offend the Lord that even in my childhood
He did scare and affright me with fearful dreams, and did terrify me
with dreadful visions. I have been in my bed greatly afflicted while
asleep, with apprehensions of devils and wicked spirits, who still, as
I then thought, laboured to draw me away with them, of which I could
never be rid. I was afflicted with thoughts of the Day of Judgment
night and day, trembling at the thoughts of the fearful torments of
hell fire.' When, at ten years old, he was running about with his
companions in 'his sports and childish vanities,' these terrors
continually recurred to him, yet 'he would not let go his sins.'
Such a boy required rather to be encouraged than checked in seeking
innocent amusements. Swearing and lying were definite faults which
ought to have been corrected; but his parents, perhaps, saw that there
was something unusual in the child. To them he probably appeared not
worse than other boys, but considerably better. They may have thought
it more likely that he would conquer his own bad inclinations by his
own efforts, than that they could mend him by rough rebukes.
When he left school he would naturally have been bound apprentice,
but his father brought him up at his own trade. Thus he lived at home,
and grew to manhood there, forming his ideas of men and things out of
such opportunities as the Elstow neighbourhood afforded.
From the time when the Reformation brought them a translation of it,
the Bible was the book most read--it was often the only book which was
read--in humble English homes. Familiarity with the words had not yet
trampled the sacred writings into practical barrenness. No doubts or
questions had yet risen about the Bible's nature or origin. It was
received as the authentic word of God Himself. The Old and New
Testament alike represented the world as the scene of a struggle
between good and evil spirits; and thus every ordinary incident of
daily life was an instance or illustration of God's Providence. This
was the universal popular belief, not admitted only by the intellect,
but accepted and realised by the imagination. No one questioned it,
save a few speculative philosophers in their closets. The statesman in
the House of Commons, the judge on the Bench, the peasant in a midland
village, interpreted literally by this rule the phenomena which they
experienced or saw. They not only believed that God had miraculously
governed the Israelites, but they believed that as directly and
immediately He governed England in the seventeenth century. They not
only believed that there had been a witch at Endor, but they believed
that there were witches in their own villages, who had made compacts
with the devil himself. They believed that the devil still literally
walked the earth like a roaring lion: that he and the evil angels were
perpetually labouring to destroy the souls of men; and that God was
equally busy overthrowing the devil's work, and bringing sin and
crimes to eventual punishment.
In this light the common events of life were actually looked at and
understood, and the air was filled with anecdotes so told as to
illustrate the belief. These stories and these experiences were
Bunyan's early mental food. One of them, which had deeply impressed
the imagination of the Midland counties, was the story of 'Old Tod.'
This man came one day into court, in the Summer Assizes at Bedford,
'all in a dung sweat,' to demand justice upon himself as a felon. No
one had accused him, but God's judgment was not to be escaped, and he
was forced to accuse himself. 'My Lord,' said Old Tod to the judge, 'I
have been a thief from my childhood. I have been a thief ever since.
There has not been a robbery committed these many years, within so
many miles of this town, but I have been privy to it.' The judge,
after a conference, agreed to indict him of certain felonies which he
had acknowledged. He pleaded guilty, implicating his wife along with
him, and they were both hanged.
An intense belief in the moral government of the world creates what it
insists upon. Horror at sin forces the sinner to confess it, and makes
others eager to punish it. 'God's revenge against murder and adultery'
becomes thus an actual fact, and justifies the conviction in which it
rises. Bunyan was specially attentive to accounts of judgments upon
swearing, to which he was himself addicted. He tells a story of a man
at Wimbledon, who, after uttering some strange blasphemy, was struck
with sickness, and died cursing. Another such scene he probably
witnessed himself,[1] and never forgot. An alehouse-keeper in the
neighbourhood of Elstow had a son who was half-witted. The favourite
amusement, when a party was collected drinking, was for the father to
provoke the lad's temper, and for the lad to curse his father and wish
the devil had him. The devil at last did have the alehouse-keeper, and
rent and tore him till he died. 'I,' says Bunyan, 'was eye and ear
witness of what I here say. I have heard Ned in his roguery cursing
his father, and his father laughing thereat most heartily, still
provoking of Ned to curse that his mirth might be increased. I saw his
father also when he was possessed. I saw him in one of his fits, and
saw his flesh as it was thought gathered up in an heap about the
bigness of half an egg, to the unutterable torture and affliction of
the old man. There was also one Freeman, who was more than an ordinary
doctor, sent for to cast out the devil, and I was there when he
attempted to do it. The manner whereof was this. They had the
possessed in an outroom, and laid him upon his belly upon a form, with
his head hanging down over the form's end. Then they bound him down
thereto; which done, they set a pan of coals under his mouth, and put
something therein which made a great smoke--by this means, as it was
said, to fetch out the devil. There they kept the man till he was
almost smothered in the smoke, but no devil came out of him, at which
Freeman was somewhat abashed, the man greatly afflicted, and I made to
go away wondering and fearing. In a little time, therefore, that which
possessed the man carried him out of the world, according to the
cursed wishes of his son.'
[Footnote 1: The story is told by Mr. Attentive in the 'Life of Mr.
Badman;' but it is almost certain that Bunyan was relating his own
experience.]
The wretched alehouse-keeper's life was probably sacrificed in this
attempt to dispossess the devil. But the incident would naturally
leave its mark on the mind of an impressionable boy. Bunyan ceased to
frequent such places after he began to lead a religious life. The
story, therefore, most likely belongs to the experiences of his first
youth after he left school; and there may have been many more of a
similar kind, for, except that he was steady at his trade, he grew up
a wild lad, the ringleader of the village apprentices in all manner of
mischief. He had no books, except a life of Sir Bevis of Southampton,
which would not tend to sober him; indeed, he soon forgot all that he
had learnt at school, and took to amusements and doubtful adventures,
orchard-robbing, perhaps, or poaching, since he hints that he might
have brought himself within reach of the law. In the most passionate
language of self-abhorrence, he accuses himself of all manner of sins,
yet it is improbable that he appeared to others what in later life he
appeared to himself. He judged his own conduct as he believed that it
was regarded by his Maker, by whom he supposed eternal torment to have
been assigned as the just retribution for the lightest offence. Yet he
was never drunk. He who never forgot anything with which he could
charge himself, would not have passed over drunkenness, if he could
remember that he had been guilty of it; and he distinctly asserts,
also, that he was never in a single instance unchaste. In our days, a
rough tinker who could say as much for himself after he had grown to
manhood, would be regarded as a model of self-restraint. If, in
Bedford and the neighbourhood, there was no young man more vicious
than Bunyan, the moral standard of an English town in the seventeenth
century must have been higher than believers in Progress will be
pleased to allow.
He declares that he was without God in the world, and in the sense
which he afterwards attached to the word this was probably true. But
serious thoughts seldom ceased to work in him. Dreams only reproduce
the forms and feelings with which the waking imagination is most
engaged. Bunyan's rest continued to be haunted with the phantoms which
had terrified him when a child. He started in his sleep, and
frightened the family with his cries. He saw evil spirits in monstrous
shapes and fiends blowing flames out of their nostrils. 'Once,' says a
biographer, who knew him well, and had heard the story of his visions
from his own lips, 'he dreamed that he saw the face of heaven as it
were on fire, the firmament crackling and shivering with the noise of
mighty thunder, and an archangel flew in the midst of heaven, sounding
a trumpet, and a glorious throne was seated in the east, whereon sat
One in brightness like the morning star. Upon which, he thinking it
was the end of the world, fell upon his knees and said, "Oh, Lord,
have mercy on me! What shall I do? The Day of Judgment is come and I
am not prepared."'
At another time 'he dreamed that he was in a pleasant place jovial and
rioting, when an earthquake rent the earth, out of which came bloody
flames, and the figures of men tossed up in globes of fire, and
falling down again with horrible cries and shrieks and execrations,
while devils mingled among them, and laughed aloud at their torments.
As he stood trembling, the earth sank under him, and a circle of
flames embraced him. But when he fancied he was at the point to
perish, One in shining white raiment descended and plucked him out of
that dreadful place, while the devils cried after him to take him to
the punishment which his sins had deserved. Yet he escaped the danger,
and leapt for joy when he awoke and found it was a dream.'
Mr. Southey, who thinks wisely that Bunyan's biographers have
exaggerated his early faults, considers that at worst he was a sort of
'blackguard.' This, too, is a wrong word. Young village blackguards do
not dream of archangels flying through the midst of heaven, nor were
these imaginations invented afterwards, or rhetorically exaggerated.
Bunyan was undoubtedly given to story-telling as a boy, and the
recollection of it made him peculiarly scrupulous in his statements in
later life. One trait he mentions of himself which no one would have
thought of who had not experienced the feeling, yet every person can
understand it and sympathise with it. These spectres and hobgoblins
drove him wild. He says, 'I was so overcome with despair of life and
heaven, that I should often wish either that there had been no hell,
or that I had been a devil; supposing that they were only tormentors,
and that, if it must needs be that I went thither, I might rather be a
tormentor than tormented myself.'
The visions at last ceased. God left him to himself, as he puts it,
and gave him over to his own wicked inclinations. He fell, he says,
into all kinds of vice and ungodliness without further check. The
expression is very strong, yet when we look for particulars we can
find only that he was fond of games which Puritan preciseness
disapproved. He had high animal spirits, and engaged in lawless
enterprises. Once or twice he nearly lost his life. He is sparing of
details of his outward history, for he regarded it as nothing but
vanity; but his escapes from death were providences, and therefore he
mentions them. He must have gone to the coast somewhere, for he was
once almost drowned in a creek of the sea. He fell out of a boat into
the river at another time, and it seems that he could not swim.
Afterwards he seized hold of an adder, and was not bitten by it. These
mercies were sent as warnings, but he says that he was too careless
to profit by them. He thought that he had forgotten God altogether,
and yet it is plain that he had not forgotten. A bad young man, who
has shaken off religion because it is a restraint, observes with
malicious amusement the faults of persons who make a profession of
religion. He infers that they do not really believe it, and only
differ from their neighbours in being hypocrites. Bunyan notes this
disposition in his own history of Mr. Badman. Of himself, he says:
'Though I could sin with delight and ease, and take pleasure in the
villanies of my companions, even then, if I saw wicked things done by
them that professed goodness, it would make my spirit tremble. Once,
when I was in the height of my vanity, hearing one swear that was
reckoned a religious man, it made my heart to ache.'
He was now seventeen, and we can form a tolerably accurate picture of
him--a tall, active lad, working as his father's apprentice, at his
pots and kettles, ignorant of books, and with no notion of the world
beyond what he could learn in his daily drudgery, and the talk of the
alehouse and the village green; inventing lies to amuse his
companions, and swearing that they were true; playing bowls and
tipcat, ready for any reckless action, and always a leader in it, yet
all the while singularly pure from the more brutal forms of vice, and
haunted with feverish thoughts, which he tried to forget in
amusements. It has been the fashion to take his account of himself
literally, and represent him as the worst of reprobates, in order to
magnify the effects of his conversion, and perhaps to make
intelligible to his admiring followers the reproaches which he heaps
upon himself. They may have felt that they could not be wrong in
explaining his own language in the only sense in which they could
attach a meaning to it. Yet, sinner though he may have been, like all
the rest of us, his sins were not the sins of coarseness and
vulgarity. They were the sins of a youth of sensitive nature and very
peculiar gifts: gifts which brought special temptations with them, and
inclined him to be careless and desperate, yet from causes singularly
unlike those which are usually operative in dissipated and uneducated
boys.
It was now the year 1645. Naseby Field was near, and the first Civil
War was drawing to its close. At this crisis Bunyan was, as he says,
drawn to be a soldier; and it is extremely characteristic of him and
of the body to which he belonged, that he leaves us to guess on which
side he served. He does not tell us himself. His friends in after life
did not care to ask him, or he to inform them, or else they also
thought the matter of too small importance to be worth mentioning with
exactness. There were two traditions, and his biographers chose
between them as we do. Close as the connection was in that great
struggle between civil and religious liberty--flung as Bunyan was
flung into the very centre of the conflict between the English people
and the Crown and Church and aristocracy--victim as he was himself of
intolerance and persecution, he never but once took any political
part, and then only in signing an address to Cromwell. He never showed
any active interest in political questions; and if he spoke on such
questions at all after the Restoration, it was to advise submission to
the Stuart Government. By the side of the stupendous issues of human
life, such miserable _rights_ as men might pretend to in this world
were not worth contending for. The only _right_ of man that he thought
much about, was the right to be eternally damned if he did not lay
hold of grace. King and subject were alike creatures whose sole
significance lay in their individual immortal souls. Their relations
with one another upon earth were nothing in the presence of the awful
judgment which awaited them both. Thus whether Bunyan's brief career
in the army was under Charles or under Fairfax must remain doubtful.
Probability is on the side of his having been with the Royalists. His
father was of 'the national religion.' He himself had as yet no
special convictions of his own. John Gifford, the Baptist minister at
Bedford, had been a Royalist. The only incident which Bunyan speaks of
connected with his military experience points in the same direction.
'When I was a soldier,' he says, 'I was with others drawn out to go to
such a place to besiege it. But when I was just ready to go, one of
the company desired to go in my room. Coming to the siege as he stood
sentinel he was shot in the heart with a musket bullet and died.'
Tradition agrees that the place to which these words refer was
Leicester. Leicester was stormed by the King's troops a few days
before the battle of Naseby. It was recovered afterwards by the
Parliamentarians, but on the second occasion there was no fighting, as
it capitulated without a shot being fired. Mr. Carlyle supposes that
Bunyan was not with the attacking party, but was in the town as one of
the garrison, and was taken prisoner there. But this cannot be, for he
says expressly that he was one of the besiegers. Legend gathers freely
about eminent men, about men especially who are eminent in religion,
whether they are Catholic or Protestant. Lord Macaulay is not only
positive that the hero of the English Dissenters fought on the side of
the Commonwealth, but he says, without a word of caution on the
imperfection of the evidence, 'His Greatheart, his Captain Boanerges,
and his Captain Credence, are evidently portraits of which the
originals were among those martial saints who fought and expounded in
Fairfax's army.'[2]
[Footnote 2: _Life of Bunyan_: Collected Works, vol. vii. p. 299.]
If the martial saints had impressed Bunyan so deeply, it is
inconceivable that he should have made no more allusion to his
military service than in this brief passage. He refers to the siege
and all connected with it merely as another occasion of his own
providential escapes from death.
Let the truth of this be what it may, the troop to which he belonged
was soon disbanded. He returned at the end of the year to his tinker's
work at Elstow, much as he had left it. The saints, if he had met with
saints, had not converted him. 'I sinned still,' he says, 'and grew
more and more rebellious against God and careless of my own
salvation.' An important change of another kind, however, lay before
him. Young as he was he married. His friends advised it, for they
thought that marriage would make him steady. The step was less
imprudent than it would have been had Bunyan been in a higher rank of
life, or had aimed at rising into it. The girl whom he chose was a
poor orphan, but she had been carefully and piously brought up, and
from her acceptance of him, something more may be inferred about his
character. Had he been a dissolute idle scamp, it is unlikely that a
respectable woman would have become his wife when he was a mere boy.
His sins, whatever these were, had not injured his outward
circumstances; it is clear that all along he worked skilfully and
industriously at his tinkering business. He had none of the habits
which bring men to beggary. From the beginning of his life to the end
of it he was a prudent, careful man, and, considering the station to
which he belonged, a very successful man.
'I lighted on a wife,' he says, 'whose father was counted godly. We
came together as poor as poor might be, not having so much household
stuff as a dish or a spoon between us. But she had for her portion two
books, "The Plain Man's Pathway to Heaven," and "The Practice of
Piety," which her father had left her when he died. In these two books
I sometimes read with her. I found some things pleasing to me, but all
this while I met with no conviction. She often told me what a godly
man her father was, how he would reprove and correct vice both in his
house and among his neighbours, what a strict and holy life he lived
in his day both in word and deed. These books, though they did not
reach my heart, did light in me some desire to religion.'
There was still an Established Church in England, and the constitution
of it had not yet been altered. The Presbyterian platform threatened
to take the place of Episcopacy, and soon did take it; but the
clergyman was still a priest and was still regarded with pious
veneration in the country districts as a semi-supernatural being. The
altar yet stood in its place, the minister still appeared in his
surplice, and the Prayers of the Liturgy continued to be read or
intoned. The old familiar bells, Catholic as they were in all the
emotions which they suggested, called the congregation together with
their musical peal, though in the midst of triumphant Puritanism. The
'Book of Sports,' which, under an order from Charles I., had been read
regularly in Church, had in 1644 been laid under a ban; but the gloom
of a Presbyterian Sunday was, is, and for ever will be detestable to
the natural man; and the Elstow population gathered persistently after
service on the village green for their dancing, and their leaping,
and their archery. Long habit cannot be transformed in a day by an
Edict of Council, and amidst army manifestoes and battles of Marston
Moor, and a king dethroned and imprisoned, old English life in
Bedfordshire preserved its familiar features. These Sunday sports had
been a special delight to Bunyan, and it is to them which he refers in
the following passage, when speaking of his persistent wickedness. On
his marriage he became regular and respectable in his habits. He says,
'I fell in with the religion of the times to go to church twice a day,
very devoutly to say and sing as the others did, yet retaining my
wicked life. Withal I was so overrun with the spirit of superstition
that I adored with great devotion even all things, both the high
place, priest, clerk, vestment, service, and what else belonging to
the Church, counting all things holy therein contained, and especially
the priest and clerk most happy and without doubt greatly blessed.
This conceit grew so strong in my spirit, that had I but seen a
priest, though never so sordid and debauched in his life, I should
find my spirit fall under him, reverence, and be knit to him. Their
name, their garb, and work did so intoxicate and bewitch me.'
Surely if there were no other evidence, these words would show that
the writer of them had never listened to the expositions of the
martial saints.