God has not, however, left all the vindication of spiritual joy to the good it does to the poor and the afflicted. It is to be Eternal joy to them who fear Him; and as the weakest of them will one day know even as they are known, and be for ever like angels in both talents and taste, He shows now to the world, some of the master spirits of the world rejoicing in His Salvation with joy unspeakable and full of glory, whilst enjoying with high zest the beauties and sublimities of Nature, and giving full play to a hallowed curiosity and a sanctified imagination. Bunyan is but one exemplification of the truth of this. Newton's eye was not less keen to discover, nor his wing less quick to track, the motions of stars and comets, when he studied alternately the Universe and the Bible, than whilst the former wholly absorbed him. Milton tore no string from his harp, nor struck its strings with less boldness, when he made Mount Zion his Parnassus, and "Siloa's brook" his Helicon. Wilberforce only amused princes and Senators whilst his joy was like their own; "of the earth, earthy;" but he both fascinated and awed them, and won the homage of the world, when he made Salvation his chief good, and the glory of God, in the welfare of man, his supreme end. Robert Hall lost none of the purity of Plato, and laid aside none of the majesty of Cicero, in his style, when he wrote on the glory of the Atonement and the grace of the Holy Spirit, as the grounds of his own hope and joy. And in the case of Bunyan, that joy was the strength of his imagination, as well as "of his heart," when he conducted the Holy War like a Wellington, and his Pilgrim's Progress like a Moses. And this was done, be it remembered, in Bedford Jail. Bunyan's joy not only sustained him there inflexible in all his principles, but also uncramped in all his powers. The prison of his body became the palace of his mind, and made the world his kingdom, and Time the length of his reign. Christians can thus afford to smile in

public, although they prefer to "weep in secret places,"when the men of the world call the joy of Salvation a weak fancy, or a warm dream. It made Bunyan happy, and gave that turn to his genius which has added to the happiness of myriads. It made Bunyan acquainted with himself, and thus threw open to him the secrets of the world and the Church, and unveiled to him no small portion of "the things which are unseen and eternal."

He was, also, just the man in whom the "sanctification of the Spirit, through belief of the Truth," could be exemplified with commanding effect. Never was a rougher diamond polished into the beauty of Holiness. He became a Gentleman too, when he became a Christian. I have heard men of fine tact apply to him, playfully, the expression, "he having not the law (of good breeding) was a law unto himself; thus showing the work of that law written on his heart." There is more truth in this, than was intended by the compliment. The law of good breeding was written upon his heart, by his veneration for God. That principle towards God, became an instinct towards man, which seldom erred by word, look, or deed, even when provocation was great.

But courtesy was the least part of his conformity to the divine image. Even his zeal is not the chief beauty of his holiness: for he could do nothing by halves; and, therefore, he took the lead in reforming others, just as he had done in corrupting them, and was as zealous in preaching as he had been in blaspheming. Accordingly, he cared no more for the yelp of downy Doctors, or the yell of rash Magistrates, when he became an Itinerant, than he formerly did for the Sermons of "our Parson," against dancing and bell-ringing on the Sabbath. It was, however, in holy consistency, that Bunyan excelled, when he avowed himself to be a Christian. This will be both illus

trated and confirmed as we proceed. It is asserted here, that proof may be expected.

His example, at this time, is sketched here, in order to account for his wide influence as a preacher, and for the warm sympathy which followed him to "bonds and imprisonment." It had made thoughtful men think more deeply, and thoughtless men meditative, before he was immured from their sight in Bedford jail. He knew this,—and nobly sustained the impression he had made upon them. The Prisoner sacrificed none of the influence which the Preacher had won by his experience and example: and he had won more at this time, than has hitherto been shown or imagined. He was "Bishop Bunyan," in reality, though not in name, when he was arrested. We shall see this in the next Chapter;-which, although rambling, because sketchy, is yet the key to the heroism of his spirit, and to the motives of his conduct. It will also throw some true light on Dr. Southey's "extreme disingenuousness," as Mr. Conder justly brands the assertion, that "Bunyan has been most wrongfully represented as having been the victim of intolerant laws, and prelatical oppression."

CHAPTER XX.

BUNYAN'S MINISTERIAL POSITION.

658.

In order to appreciate, or even to apprehend, Bunyan's reasons for writing and acting as he did, it is necessary to have a clear idea of his Ministerial position. That regulated, as well as influenced, his chief movements and habits. Had he not been a Baptist, he would have written little more than his Pilgrim's Progress and the Holy War; because he knew, that profounder theologians than he ever pretended to be, were publishing quite enough, both doctrinal and practical, for any nation to read: but he knew also that the Baptists, as a body, would take a lesson from him more readily than from an Episcopalian, a Presbyterian, or an Independent; or at least, that he would be read by many who would not read Owen nor Baxter. In like manner, had he not been more than a Baptist, he would have written less than he did. But he had to write against the Baptists as well as for them; because, in general, they sprinkled all other churches then, with the bitter waters of strict communion. I say, sprinkled; but if any one choose to read, immersed, fact will warrant the version. Bunyan had no sympathy with this Shibboleth of his times. He was the first to oppose it formally as a test of faith or fellowship; and thus, its best opponent-Robert Hall not excepted. He was not, however, the originator of open communion at Bedford. The Baptist Church there, was founded by Mr. Gifford in 1650, upon the principle, that a profession of faith in Christ, attended

with holiness of life, was the only condition of christian fellowship.

Another thing which influenced him to write so much, and as well as he could, was, the consideration that he could not do too much for the glory of that Grace which plucked him as "a brand from the burning." It is quite a mistake, that he wrote in order to beguile the tedious years of his imprisonment, or for the sake of authorship. He enjoyed indeed-no man more— the exercise of his own talents, when he discovered them: but he began to write, as he did to preach, from the single consideration, that he could speak to the hearts of both sinners and saints from an experience, to which both would listen, and neither could misunderstand. Besides, both expected Bunyan to address them. He had been too long and too far amongst the wild, in early life, to be forgotten by them, when he deserted from their ranks. That ring looked after the ringleader, when he ceased to lead them. They were amazed at his conversation from "prodigious profaneness to something like a moral life," even before he had left off dancing at the Maypole. When, therefore, he became altogether a Christian, they calculated upon hearing from him in some form. They mocked him, because they feared him. He knew them; and therefore wrote the Life and Death of Mr. Badman. He knew them; and there

fore when he saw them come to hear his preaching, he often said in his heart, "that if to be hanged before their eyes would be a means to awaken them, he would gladly be contented."" Thus the Minister tried all means to save some of those whom, in his youth, he had led on or joined in ungodliness. These were not few, nor all in one place. His most intimate companions in iniquity were, of course, about Bedford: but the Tinker had associated with the scum of every town and village in the county, whilst following his craft. The minister did not forget this. Accordingly, his "great desire," as he calls it,