Bunyan

by James Anthony Froude

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]

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.