second great Puritan writer of England was John Bunyan. He was born in 1628, more than twenty years after Milton. His father was a tinker. A tinker! The word makes us think of ragged, weather-worn men and women who wander about the countryside. They carry bundles of old umbrellas, and sometimes a battered kettle or two. They live, who knows how? they sleep, who knows where? Sometimes in our walks we come across a charred round patch upon the grass in some quiet nook by the roadside, and we know the tinkers have been there, and can imagine all sorts of stories about them. Or sometimes, better still, we find them really there by the roadside boiling a mysterious three-legged black kettle over a fire of sticks.

But John Bunyan's father was not this kind of tinker. He did not wander about the countryside, but lived at the little village of Elstow, about a mile from the town of Bedford, as his father had before him. He was a poor and honest workman who mended his neighbors' kettles and pans, and did his best to keep his family in decent comfort.

One thing which shows this is that little John was sent to school. In those days learning, even learning to read and write, was not the just due of every one. It was only for the well-to-do. "But yet," says Bunyan himself, "notwithstanding the meanness and inconsiderableness of my parents, it pleased God to put it into their hearts to put me to school, to learn me both to read and write."

Bunyan was born when the struggle between King and people was beginning to be felt, and was a great boy of fourteen when at last the armies of King and Parliament met on the battlefield of Edgehill. To many this struggle was a struggle for freedom in religion. From end to end of our island the question of religion was the burning question of the day. Religion had wrought itself into the lives of people. In those days of few books the Bible was the one book which might be found in almost every house. The people carried it in their hands, and its words were ever on their lips. But the religion which came to be the religion of more than half the people of England was a stern one. They forgot the Testament of Love, they remembered only the Testament of Wrath. They made the narrow way narrower, and they believed that any who strayed from it would be punished terribly and eternally. It was into this stern world that little John Bunyan was born, and just as a stern religious struggle was going on in England so a stern religious struggle went on within his little heart. He heard people round him talk of sins and death, of a dreadful day of judgment, of wrath to come. These things laid hold of his childish mind and he began to believe that in the sight of God he must be a desperate sinner. Dreadful dreams came to him at night. He dreamed that the Evil One was trying to carry him off to a darksome place there to be "bound down with the chains and bonds of darkness, unto the judgment of the great day." Such dreams made night terrible to him.

Bunyan tells us that he swore and told lies and that he was the ringleader in all the wickedness of the village. But perhaps he was not so bad as he would have us believe, for he was always very severe in his judgments of himself. Perhaps he was not worse than many other boys who did not feel that they had sinned beyond all forgiveness. And in spite of his awful thoughts and terrifying dreams Bunyan still went on being a naughty boy; he still told lies and swore.

At length he left school and became a tinker like his father. But all England was being drawn into war, and so Bunyan, when about seventeen, became a soldier.

Strange to say we do not know upon which side he fought. Some people think that because his father belonged to the Church of England that he must have fought on the King's side. But that is nothing to go by, for many people belonged to that Church for old custom's sake who had no opinions one way or another, and who took no side until forced by the war to do so. It seems much more likely that Bunyan, so Puritan in all his ways of thought, should fight for the Puritan side. But we do not know. He was not long a soldier, we do not know quite how long, it was perhaps only a few months. But during these few months his life was saved by, what seemed to him afterwards to have been a miracle.

"When I was a soldier," he says, "I, with others, were 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. To which, when I had consented, he took my place. And coming to the siege, as he stood sentinel, he was shot in the head with a musket bullet, and died.

"Here, as I said, were judgments and mercy, but neither of them did awaken my soul to righteousness. Wherefore I sinned still, and grew more and more rebellious against God."

So whether Bunyan served in the Royal army, where he might have heard oaths, or in the Parliamentarian, where he might have heard godly songs and prayers, he still went on his way as before.

Some time after Bunyan left the army, and while he was still very young, he married. Both he and his wife were, he says, "as poor as poor might be, not having so much household stuff as a dish or a spoon betwixt us both. Yet this she had for her part, The Plain Man's Pathway to Heaven and The Practice of Piety, which her father had left her when he died."

These two books Bunyan read with his wife, picking up again the art of reading, which he had been taught at school, and which he had since almost forgotten. He began now to go a great deal to church, and one of his chief pleasures was helping to ring the bells. To him the services were a joy. He loved the singing, the altar with its candles, the rich robes, the white surplices, and everything that made the service beautiful. Yet the terrible struggle between good and evil in his soul went on. He seemed to hear voices in the air, good voices and bad voices, voices that accused him, voices that tempted. He was a most miserable man, and seemed to himself to be one of the most wicked, and yet perhaps the worst thing he could accuse himself of doing was playing games on Sunday, and pleasing himself by bell-ringing. He gave up his bell-ringing because it was a temptation to vanity. "Yet my mind hankered, therefore I would go to the steeple house and look on, though I durst not ring." One by one he gave up all the things he loved, things that even if we think them wrong do not seem to us to merit everlasting punishment. But at last the long struggle ended and his tortured mind found rest in the love of Christ.

Bunyan himself tells us the story of this long fight in a book called Grace Abounding to the Chief of Sinners. As we read we cannot help but see that Bunyan was never a very wicked man, but merely a man with a very tender conscience. Things which seemed to other men trifles were to him deadly sins; and although he was so stern to himself, to others he shows a fatherly tenderness which makes us feel that this rough tinker was no narrow Puritan, but a broad-minded, large-hearted Christian. And now that Bunyan had found peace he became a Baptist, and joined the church of a man whom he calls "the holy Mr. Gifford." Gifford had been an officer in the Royal army. He had been wild and drunken, but repenting of his evil ways had become a preacher. Now, until he died some years later, he was Bunyan's fast friend.

In the same year as Bunyan lost his friend his wife too died, and he was left alone with four children, two of them little girls, one of whom was blind. She was, because of that, all the more dear to him. "She lay nearer to my heart than all beside," he says.

And now Bunyan's friends found out his great gift of speech. They begged him to preach, but he was so humble and modest that at first he refused. At length, however, he was over-persuaded. He began his career as a minister and soon became famous. People came from long distances to hear him, and he preached not only in Elstow and Bedford but in all the country round. He preached, not only in churches, but in barns and in fields, by the roadside or in the market-place, anywhere, in fact, where he could gather an audience.

It was while Cromwell ruled that Bunyan began this ministry. But in spite of all the battles that had been fought for religious freedom, there was as yet no real religious freedom in England. Each party, as it became powerful, tried to tyrannize over every other party, and no one was allowed to preach without a license. The Presbyterians were now in power; Bunyan was a Baptist, and some of the Presbyterians would gladly have silenced him. Yet during Cromwell's lifetime he went his way in peace. Then the Restoration came. A few months later Bunyan was arrested for preaching without a license. Those who now ruled "were angry with the tinker because he strove to mend souls as well as kettles and pans." Before he was taken prisoner Bunyan was warned of his danger, and if he had "been minded to have played the coward" he might have escaped. But he would not try to save himself. "If I should now run to make an escape," he said, "it will be a very ill savour in the country. For what will my weak and newly-converted brethren think of it but that I was not so strong in deed as I was in word."

So Bunyan was taken prisoner. Even then he might have been at once set free would he have promised not to preach. But to all persuasions he replied, "I durst not leave off that work which God has called me to."

Thus Bunyan's long imprisonment of twelve years began. He had married again by this time, and the parting with his wife and children was hard for him, and harder still for the young wife left behind "all smayed at the news." But although she was dismayed she was brave of heart, and she at once set about eagerly doing all she could to free her husband. She went to London, she ventured into the House of Lords, and there pleaded for him. Touched by her earnestness and her helplessness the Lords treated her kindly. But they told her they could do nothing for her and that she must plead her case before the ordinary judges.

So back to Bedford she went, and with beating heart and trembling limbs sought out the judges. Again she was kindly received, but again her petition was of no avail. The law was the law. Bunyan had broken the law and must suffer. He would not promise to cease from preaching, she would as little promise for him. "My lord," she said, "he dares not leave off preaching as long as he can speak."

So it was all useless labor, neither side could or would give way one inch. Bursting into tears the poor young wife turned away. But she wept "not so much because they were so hard-hearted against me and my husband, but to think what a sad account such poor creatures will have to give at the coming of the Lord, when they shall then answer for all things whatsoever they have done in the body, whether it be good, or whether it be bad."

Seeing there was no help for it, Bunyan set himself bravely to endure his imprisonment. And, in truth, this was not very severe. Strangely enough he was allowed to preach to his fellow-prisoners, he was even at one time allowed to go to church. But the great thing for us is that he wrote books. Already, before his imprisonment, he had written several books, and now he wrote that for which he is most famous, the Pilgrim's Progress.

It is a book so well known and so well loved that I think I need say little about it. In the form of a dream Bunyan tells, as you know, the story of Christian who set out on his long and difficult pilgrimage from the City of Destruction to the City of the Blest. He tells of all Christian's trials and adventures on the way, of how he encounters giants and lions, of how he fights with a great demon, and of how at length he arrives at his journey's end in safety. A great writer has said, "There is no book in our literature on which we would so readily stake the fame of the old unpolluted English language, no book which shows so well how rich that language is in its own proper wealth, and how little it has been improved by all that it has borrowed."