Those horrible internal conflicts which Bunyan has described with so much power of language prove, not that he was a worse man than his neighbours, but that his mind was constantly occupied by religious considerations, that his fervour exceeded his knowledge, and that his imagination exercised despotic power over his body and mind. He heard voices from heaven. He saw strange visions of distant hills, pleasant and sunny as his own Delectable Mountains. From those abodes he was shut out, and placed in a dark and horrible wilderness, where he wandered through ice and snow, striving to make his way into the happy region of light. At one time he was seized with an inclination to work miracles. At another time he thought himself actually possessed by the devil. He could distinguish the blasphemous whispers. He felt his infernal enemy pulling at his clothes behind him. He spurned with his feet and struck with his hands at the destroyer. Sometimes he was tempted to sell his part in the salvation of mankind. Sometimes a violent impulse urged him to start up from his food, to fall on his knees, and to break forth into prayer. At length he fancied that he had committed the unpardonable sin. His agony convulsed his robust frame. He was, he says, as if his breastbone would split; and this he took for a sign that he was destined to burst asunder like Judas. The agitation of his nerves made all his movements tremulous; and this trembling, he supposed, was a visible mark of his reprobation, like that which had been set on Cain. At one time, indeed, an encouraging voice seemed to rush in at the window, like the noise of wind, but very pleasant, and commanded, as he says, a great calm in his soul. At another time, a word of comfort "was spoke loud unto him; it showed a great word; it seemed to be writ in great letters." But these intervals of case were short. His state, during two years and a half, was generally the most horrible that the human mind can imagine. "I walked," says he, with his own peculiar eloquence, "to a neighbouring town; and sat down upon a settle in the street, and fell into a very deep pause about the most fearful state my sin had brought me to; and, after long musing, I lifted up my head; but methought I saw as if the sun that shineth in the heavens did grudge to give me light; and as if the very stones in the street, and tiles upon the houses, did band themselves against me. Methought that they all combined together to banish me out of the world. I was abhorred of them, and unfit to dwell among them, because I had sinned against the Saviour. Oh, how happy now was every creature for they stood fast, and kept their station. But I was gone and lost." Scarcely any madhouse could produce an instance of delusion so strong, or of misery so acute.
It was through this Valley of the Shadow of Death, overhung by darkness, peopled with devils, resounding with blasphemy and lamentation, and passing amidst quagmires, snares, and pitfalls, close by the very mouth of hell, that Bunyan journeyed to that bright and fruitful land of Beulah, in which he sojourned during the latter period of his pilgrimage. The only trace which his cruel sufferings and temptations seem to have left behind them was an affectionate compassion for those who were still in the state in which he had once been. Religion has scarcely ever worn a form so calm and soothing as in his allegory. The feeling which predominates through the whole book is a feeling of tenderness for weak, timid, and harassed minds. The character of Mr. Fearing, of Mr. Feeble-Mind, of Mr. Despondency and his daughter Miss Much-afraid, the account of poor Little-faith who was robbed by the three thieves of his spending money, the description of Christian's terror in the dungeons of Giant Despair and in his passage through the river, all clearly show how strong a sympathy Bunyan felt, after his own mind had become clear and cheerful, for persons afflicted with religious melancholy.
Mr. Southey, who has no love for the Calvinists, admits that, if Calvinism had never worn a blacker appearance than in Bunyan's works, it would never have become a term of reproach. In fact, those works of Bunyan with which we are acquainted are by no means more Calvinistic than the articles and homilies of the Church of England. The moderation of his opinions on the subject of predestination gave offence to some zealous persons. We have seen an absurd allegory, the heroine of which is named Hephzibah, written by some raving supralapsarian preacher who was dissatisfied with the mild theology of the Pilgrim's Progress. In this foolish book, if we recollect rightly, the Interpreter is called the Enlightener, and the House Beautiful is Castle Strength. Mr. Southey tells us that the Catholics had also their Pilgrim's Progress, without a Giant Pope, in which the Interpreter is the Director, and the House Beautiful Grace's Hall. It is surely a remarkable proof of the power of Bunyan's genius, that two religious parties, both of which regarded his opinions as heterodox, should have had recourse to him for assistance.
