GENTLEMAN
'Let the peace of God rule in your hearts,--the peace of God that passeth all understanding.'--Paul.
John Bunyan is always at his very best in allegory. In some other departments of work John Bunyan has had many superiors; but when he lays down his head on his hand and begins to dream, as we see him in some of the old woodcuts, then he is alone; there is no one near him. We have not a few greater divines in pure divinity than John Bunyan. We have some far better expositors of Scripture than John Bunyan, and we have some far better preachers. John Bunyan at his best cannot open up a deep Scripture like that prince of expositors, Thomas Goodwin. John Bunyan in all his books has nothing to compare for intellectual strength and for theological grasp with Goodwin's chapter on the peace of God, in his sixth book in The Work of the Holy Ghost. John Bunyan cannot set forth divine truth in an orderly method and in a built-up body like John Owen.
He cannot Platonize divine truth like his Puritan contemporary, John Howe. He cannot soar high as heaven in the beauty and the sweetness of gospel holiness like Jonathan Edwards. He has nothing of the philosophical depth of Richard Hooker, and he has nothing of the vast learning of Jeremy Taylor. But when John Bunyan's mind and heart begin to work through his imagination, then -
'His language is not ours.
'Tis my belief God speaks; no tinker hath such powers.'
1. In the beginning of his chapter on 'Speaking peace,' Thomas Goodwin tells his reader that he is going to fully couch all his intendments under a metaphor and an allegory. But Goodwin's reader has read and re-read the great chapter, and has not yet discovered where the metaphor and the allegory came in and where they went out. But Bunyan does not need to advertise his reader that he is going to couch his teaching in his imagination.
'But having now my method by the end, Still, as I pulled it came: and so I penned It down; until at last it came to be For length and breadth the bigness that you see.'
The Blessed Prince, he begins, did also ordain a new officer in the town, and a goodly person he was. His name was Mr. God's-peace.
This man was set over my Lord Will-be-will, my Lord Mayor, Mr.
Recorder, the subordinate preacher, Mr. Mind, and over all the natives of the town of Mansoul. Himself was not a native of the town, but came with the Prince from the court above. He was a great acquaintance of Captain Credence and Captain Good-hope; some say they were kin, and I am of that opinion too. This man, as I
said, was made governor of the town in general, especially over the castle, and Captain Credence was to help him there. And I made great observation of it, that so long as all things went in the town as this sweet-natured gentleman would have them go, the town was in a most happy condition. Now there were no jars, no chiding, no interferings, no unfaithful doings in all the town; every man in Mansoul kept close to his own employment. The gentry, the officers, the soldiers, and all in place, observed their order.
And as for the women and the children of the town, they followed their business joyfully. They would work and sing, work and sing, from morning till night; so that quite through the town of Mansoul now nothing was to be found but harmony, quietness, joy, and health. And this lasted all the summer. I shall step aside at this point and shall let Jonathan Edwards comment on this sweet-
natured gentleman and his heavenly name. 'God's peace has an exquisite sweetness,' says Edwards. 'It is exquisitely sweet because it has so firm a foundation on the everlasting rock. It is sweet also because it is so perfectly agreeable to reason. It is sweet also because it riseth from holy and divine principles, which, as they are the virtue, so are they the proper happiness of man. This peace is exquisitely sweet also because of the greatness of the good that the saints enjoy, being no other than the infinite bounty and fulness of that God who is the Fountain of all good. It is sweet also because it shall be enjoyed to perfection hereafter.'
An enthusiastic student has counted up the number of times that this divine word 'sweetness' occurs in Edwards, and has proved that no other word of the kind occurs so often in the author of True Virtue and The Religious Affections. And I can well believe it;
unless the 'beauty of holiness' runs it close. Still, this sweet-
natured gentleman will continue to live for us in his government and jurisdiction in Mansoul and in John Bunyan even more than in Jonathan Edwards.
2. 'Now Mr. God's-peace, the new Governor of Mansoul, was not a native of the town; he came down with his Prince from the court above.' 'He was not a native'--let that attribute of his be written in letters of gold on every gate and door and wall within his jurisdiction. When you need the governor and would seek him at any time or in any place in all the town and cannot find him, recollect yourself where he came from: he may have returned thither again. John Bunyan has couched his deepest instruction to you in that single sentence in which he says, 'Mr. God's-peace was not a native of the town.' John Bunyan has gathered up many gospel Scriptures into that single allegorical sentence. He has made many old and familiar passages fresh and full of life again in that one metaphorical sentence. It is the work of genius to set forth the wont and the well known in a clear, simple, and at the same time surprising, light like that. There is a peace that is native and natural to the town of Mansoul, and to understand that peace, its nature, its grounds, its extent, and its range, is most important to the theologian and to the saint. But to understand the peace of God, that supreme peace, the peace that passeth all understanding,-
