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THESIS the DOCTRINE of SIN in the THEOLOGY of JOHN BUNYAN

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THESIS the DOCTRINE of SIN in the THEOLOGY of JOHN BUNYAN THESIS on THE DOCTRINE of SIN in the THEOLOGY of JOHN BUNYAN JAMES STEWART WATT IRVINE, M.A. , B.D., (Aberdeen). * V f I. TABI£ OF CONTENTS. INTRODUCTION (pp. 1 - 23) SCOPE and IMPORTANCE of the SUBJECT. Classification of Bunyan's Works. Eminence of The Pilgrim's Progress with Reasons and Testimonies. SECTION A. SOURCES. (pp. 24 - 118) (1) Bunyan's Times (pp. 26 - 39) (2) His Upbringing and Education (pp. 39 - 47) (3) Personal Influences (pp. 47 - 58) (4) His Reading (pp. 58 - 81). (5) His Theological and Ecclesiastical Position (pp. 81 - 107). (6) The Personal Equation and The Experiences of his Life ( pp. 107 - 118) SECTION B. CONTENT. (pp. 119 - 316) (1) General Impressions, (pp. 119 - 159) Emphasis on Gravity of Sin Emphasis on Necessity of Sense of Sin General Accordance of Bunyan f s Teaching with Christian, Protestant and Puritan Doctrine Bunyan f s Picture of Sin in his own Life. High Development of His Personal Sense of Sin. His View as to the Normality of his Experience (2) / II (2) The Nature of Sin. (pp. 160 - 194) Its Variety of Form. Attempts a£ter Unification of Theory. Views of Muller, Luther, Owen, Bunyan. Sin as Transgression of The Law of God. Bunyan 1 s Doctrine of The Law. (3) The Souroe of Sin. (pp. 195 - 234) i The Seat of Sin in Man. Relation of Body and of Soul to Sin. The Origin of Sin in the Will. Sin outside Humanity. Bunyan's Doctrine of the Devil. Problem of The Origin of Sin. (4) The Extent of Sin. (pp. 235 - 263) The Range of Sin. Its Universality in Humanity. The Transmission of Sin from Adam. The Depth of Sin. Total Depravity. The Extent of Man's Freedom of Will. Controversies with Quakers and with Fowler. Rejection of Perfectionism. (5) The Consequences of Sin. (pp. 264 - 316) Penal Nature of The Consequences of Sin. Punishment in The Present World. Doctrine of the Unpardonable Sin. Punishment in The World-to-come. Emphasis upon Punishment in The Hereafter. Bunyan's Doctrine of Hell. Intensity and Perpetuity of Future Punishment. Distasteful Elements in Bunyan 1 s Teaching. Practical Uses of his Diotrine. CONCLUSION/ III. CONCLUSION VALUE. (pp. 317 - 355) Distinctive Elements in Bunyan's Doctrine of Sin. (1) Emphasis on its Gravity. (2) Introduction of a Liberalising Influence. Modern Tendencies which test Bunyan's Views on Sin. (1) Advance of Science. (2) Awakening of The Social Conscience. (3) Movement towards Religious Healthy-mindedness. Permanence of The Essentials in Bunyan's Doctrine. INTRODUCTION. Scope and Importance of the Subject* The programme of this thesis is an exposition and examination of the theological teaching of John Bunyan on the doctrine of sin. This involves not only a statement of his personal views on this topic but also some account of the sources whence they sprang, and some appreciation of their ultimate value. Sources, Content and Value are thus appropriate, if not inevitable headings for an under­ taking like the present. The task thus indicated involves primarily a study of Bunyan's works. His popular fame rests upon three master­ pieces - "The Pilgrim's Progress" (1678), "The Holy War" (1688), and "Grace Abounding to the Chief of Sinners" (1666) . These are the finest flowers of his genius, and the greatest of the three, from every point of view, is undoubtedly the first. Nevertheless it is incorrect to regard Bunyan as an author with only one or, at most, three productions to his credit. In reality he was a voluminous writer, and an authoritative catalogue of his works contains no fewer than fifty-three items, in addition to which there are others whose genuineness is doubtful. If Bunyan is to be /________________________ 1. Brown. Vol. II. pp. 237-8. be given a fair hearing, none of his available writings may be safely disregarded. While his world-renowned- works have been carefully studied and diligently expounded in many quarters, his lesser known writings have been com­ paratively neglected. Here is an almost untrodden, yet not altogether unpromising field for research, to which this thesis will endeavour to devote special attention. Bunyan : s numerous works may be divided into three main classes - allegorical, autobiographical and homileti- cal. (1). The first group - the allegorical - embraces the most characteristic and celebrated of his writings. It con­ tains "The Pilgrim's Progress" and :I The Holy War" to which may be added "The Life and Death of Mr Badman" (1680). 5 The last-named may, for convenience sake, be included with the other two. It displays certain allegorical features inasmuch as it is a counterpart of "The Pilgrim's Progress", and its characters bear allegorical names, such as Wiseman, Attentive, and Badman. But the story itself, which is cast in the form of a dialogue, is more thinly disguised than the average allegory, and is more of the nature of a picture drawn directly from life, or of a novel which needs / needs no interpretation. The allegorical group contains Bunyan's teaching in popular, imaginative, and, to a certain extent, unsystem­ atic form. This is the special type of writing in which he excels. Herein his genius found its natural expres­ sion. His was an allegorical mind. He revelled in allegory and analogy, and even those works of his which are not professedly allegorical are constantly lit up by quaint and vivid similitudes. As an allegorist he has never been equalled or even approached. An allegory, being an extended metaphor or "The description^ of one thing under the image of another", requires interpretation. The writer's meaning and teach­ ing are not directly conveyed to the reader, but must be searched for beneath the surface. The metaphorical drapery of the pilgrim and the soldier must be stripped off, and the underlying frame-work laid bare. "The Pil­ grim's Progress" has a skeleton, albeit that skeleton has been skilfully covered and beautifully clad. It is highly imaginative, and yet its feet are firmly planted on the prosaic world of reality. Its least attractive parts are those where the bones protrude, for example in conversa­ tions where abstract doctrine is discussed, such as that between / 1. Chambers Twentieth Century Dictionary p. 22. between Talkative and Faithful; but such sections, though not popular, have their uses for those in search of Bunyan's theology. In short the life-like, winsome figures of "The Pilgrim's Progress" conform to the laws of spiritual anatomy. In Bunyan's allegories there is a very definite and substantial, though partly concealed, founda­ tion of dogma, which it will be our endeavour to expose. (2). The second or autobiographical group comprises "Grace Abounding to the Chief of Sinners" to which may be added TTA Relation of the Imprisonment of Mr John Bunyan" (1765). Here we find ourselves in contact with undis­ guised reality. Here Bunyan's personal religious exper­ ience is nakedly set. forth. Here he speaks for and of himself in the first personal pronoun. "Grace Abounding" is a human document of great psychological and spiritual - some would add pathological - interest and value. It is a portrait of the artist sketched by himself. It is a history of his spiritual experiences narrated by him­ self. It is Bunyan as he saw himself. 7/hether in his picture he is altogether fair to himself is another question. It is very doubtful whether an artist is in the / 1. Pilgrim's Progress p. 106 seq.. the best position himself to sketch his own portrait. The most skilful of doctors cannot act in all circumstances as his own physician. To endeavour to be subject and object at the same time is a hazardous, perhaps impossible feat. But Bunyan attempted the task, and the result is illuminating* We gain a more intimate knowledge of the man himself. His book is ,a kind of diary recording the fluctuations in his spiritual temperature as noted by him­ self. It is an "Apologia pro vita sua", though it is more like a self incrimination than a self defence. Its nearest parallel is perhaps the "Confessions" of St. Augustine. It has been aptly characterised by Dr. Alex­ ander Vilhyte as an invaluable "commentary" on "The Pilgrim's Progress", and it is of first rate importance as an auth­ ority for Bunyan 1 s views on sin and salvation and their genisis and growth in his own private experience. (3) The third group - the homiletical - embraces the least known but most voluminous and numerous class of his works. Here we have Bunyan's teaching divested of alle­ gorical form and presented plainly and directly, either for the edification of his flock and his readers or for controversial purposes. This group presents his teaching in / 6. in its most systematic and. scientific shape. There is here a manifest effort after clear and consistent thought and. logical arrangement. "Bunyan's Doctrinal and Prac­ tical Treatises, like most similar writings in those times abound in divisions and subdivisions". This group of his works furnishes evidence that he was no mere fanciful and imaginative writer with a vague and nebulous notion of the Christian religion, but that he held a definite theologi­ cal system, in which he was well-instructed and which he had carefully thought out for himself. He is not to be classed with Calvin, Schleiermacher or Ritschl as a lead­ ing theological thinker. He founded no new school; he propounded no new theory. But at least he has a good claim to rank high as a systematic theologian. He had great gifts of exposition, of reason and of thought as well as of imagination, and these gifts he cultivated and exercised.
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