'Till one greater man/Restore us ...' Restoration Images in Milton and Bunyan

• Published in: Bunyan studies Vol. 6; no. 6; p. 6
• Main Author: Keeble, N H
• Format: Journal Article
• Language: English
• Published: London Bunyan Studies 01.01.1995; Northumbria University, Department of Humanities, Faculty of Arts, Design and Social Sciences
• Subjects: British & Irish literature; Bunyan, John (1628-1688); English literature; Milton, John (1608-1674)
• ISSN: 0954-0970

[...]though I could have been gone about an hour before the officer apprehended me', he was arrested on 12 November 1660.8 It was probably in that same November that, in London, Milton too was arrested. Just such a vision of the sad predicament of suffering saints in the hands of reigning sinners recurs throughout Michael's preview of human history in Books XI and XII of Paradise Lost as 'the world go[es] on,/ To good malignant, to bad men benign', 'Heavy persecution' is the lot of those who 'in the worship persevere/ Of spirit and truth' while, like Bunyan's 'seeming' and 'Machi vilian Friends', those subdued by worldly might Shall with their freedom lost all virtue lose And fear of God, from whom their piety feigned In sharp contest of battle found no aid Against invaders; therefore cooled in zeal Thenceforth shall practise how to live secure Worldly or dissolute, on what their lords Shall leave them to enjoy.48 Milton's Samson - and, after the recent of work of Blair Worden we can now be confident that this is a late text, post-dating the Restoration49 - is 'fallen on evil days', blind, confined, a 'prisoner chained' scarce able to 'draw/ The air imprisoned also, close and damp,/ Unwholesome draught', and in despair that he is apparently 'cast off as never known' by God and left 'helpless' in the power of his 'cruel enemies'.50 In this, 'delivered to the Power of the Philistine Gentiles', Samson is a type of Christ, 'delivered to the Power of the Roman Gentiles', and so of the experience of the true Christian, persecuted by the world.51 Samson's representative plight prompts the Chorus to adduce examples of God's apparently arbitrary dealings with his elect which Bunyan's Evangelist would recognise: abandoned to the 'heathen and profane', 'captived' and brought before 'unjust tribunals, under change of times/ And condemnation of the ingrateful multitude'.52 This, of course, is the world of the Restoration from the point of view of nonconformist experience.53 After the event, Bunyan claimed to have foreseen it: 'Before I came to Prison, I saw what was a coming', and he accordingly prepared himself to endure imprisonment, and to face death.54 It does appear that, following Cromwell's death, the Bedford congregation grew increasingly apprehensive. In prison in 1661 he protested that he had no intention 'to disturb the peace of the nation', that he abhorred Fifth Monarchist insurrection, and I look upon it as my duty to behave myself under the King's government, both as becomes a man and christian; and if an occasion was offered me, I should willingly manifest my loyalty to my Prince, both by word and deed.63 Twenty years later, he characterized himself as 'one of the old-fashion Professors, that covet to fear God, and honour the King'.64 He holds that 'it is amiable and pleasant to God, when Christians keep their Rank, Relation and Station, doing all as become their Quality and Calling' and he admonishes his readers that they are 'to give thanks for all men, for Kings, and for all that are in authority' and not to 'mock at men in Place and Power'.65 And, as in nonconformist literature generally at this time, there is a pronounced quietisi and pacifist strain in his writing: 'It becomes all godly men to study to be quiet'. For nonconformists and the heirs of the Puritans, in contrast to the Latitudinarians and the increasingly prevalent deism of the Church of England,93 true Christianity by its very nature was, and always had been, at odds with the world: 'the people of God are a suffering people' Bunyan had succinctly stated in Seasonable Counsel.94 'Who best/ Can suffer, best can do' declares Milton's Christ.95 Matthew 5:11 ('when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake; rejoice, and be exceeding glad, for great is your reward in heaven; for so persecuted they the prophets which were before you') encouraged Bunyan to embrace suffering as a validation of his testimony: 'it belongs to my Christian profession, to be vilified, slandered, reproached and reviled'.96 In a construction much indebted to Foxe, nonconformist writing consequently seized upon persecution as a confirmation of witness which could invoke a tradition stretching back through 'worthy Wickliff, Hus, Luther, Melancton, Calvin, and the blessed Martyrs in Q. Maries dayes', 'the holy and goodly Martyrs and Saints ...