'Do the work of an evangelist.'--Paul to Timothy.
On the 1st of June 1648 a very bitter fight was fought at Maidstone, in Kent, between the Parliamentary forces under Fairfax and the Royalists. Till Cromwell rose to all his military and administrative greatness, Fairfax was generalissimo of the Puritan army, and that able soldier never executed a more brilliant exploit than he did that memorable night at Maidstone. In one night the Royalist insurrection was stamped out and extinguished in its own blood. Hundreds of dead bodies filled the streets of the town, hundreds of the enemy were taken prisoners, while hundreds more, who were hiding in the hop-fields and forests around the town, fell into Fairfax's hands next morning.
Among the prisoners so taken was a Royalist major who had had a deep hand in the Maidstone insurrection, named John Gifford, a man who was destined in the time to come to run a remarkable career.
Only, to-day, the day after the battle, he has no prospect before him but the gallows. On the night before his execution, by the courtesy of Fairfax, Gifford's sister was permitted to visit her brother in his prison. The soldiers were overcome with weariness and sleep after the engagement, and Gifford's sister so managed it that her brother got past the sentries and escaped out of the town.
He lay hid for some days in the ditches and thickets around the town till he was able to escape to London, and thence to the shelter of some friends of his at Bedford. Gifford had studied medicine before he entered the army, and as soon as he thought it safe he began to practise his old art in the town of Bedford.
Gifford had been a dissolute man as a soldier, and he became, if possible, a still more scandalously dissolute man as a civilian.
Gifford's life in Bedford was a public disgrace, and his hatred and persecution of the Puritans in that town made his very name an infamy and a fear. He reduced himself to beggary with gambling and drink, but, when near suicide, he came under the power of the truth, till we see him clothed with rags and with a great burden on his back, crying out, 'What must I do to be saved?' 'But at last'-
-I quote from the session records of his future church at Bedford--
'God did so plentifully discover to him the forgiveness of sins for the sake of Christ, that all his life after he lost not the light of God's countenance, no, not for an hour, save only about two days before he died.' Gifford's conversion had been so conspicuous and notorious that both town and country soon heard of it: and instead of being ashamed of it, and seeking to hide it, Gifford at once, and openly, threw in his lot with the extremest Puritans in the Puritan town of Bedford. Nor could Gifford's talents be hid; till from one thing to another, we find the former Royalist and dissolute Cavalier actually the parish minister of Bedford in Cromwell's so evangelical but otherwise so elastic establishment.
At this point we open John Bunyan's Grace Abounding to the Chief of Sinners, and we read this classical passage:- 'Upon a day the good providence of God did cast me to Bedford to work in my calling:
and in one of the streets of that town I came where there were three or four poor women sitting at the door in the sun and talking about the things of God. But I may say I heard, but I understood not, for they were far above and out of my reach . . . About this time I began to break my mind to those poor people in Bedford, and to tell them of my condition, which, when they had heard, they told Mr. Gifford of me, who himself also took occasion to talk with me, and was willing to be well persuaded of me though I think on too little grounds. But he invited me to his house, where I should hear him confer with others about the dealings of God with their souls, from all which I still received more conviction, and from that time began to see something of the vanity and inner wretchedness of my own heart, for as yet I knew no great matter therein . . . At that time also I sat under the ministry of holy Mr. Gifford, whose doctrine, by the grace of God, was much for my stability.' And so on in that inimitable narrative.
The first minister whose words were truly blessed of God for our awakening and conversion has always a place of his own in our hearts. We all have some minister, some revivalist, some faithful friend, or some good book in a warm place in our heart. It may be a great city preacher; it may be a humble American or Irish revivalist; it may be The Pilgrim's Progress, or The Cardiphonia, or the Serious Call--whoever or whatever it was that first arrested and awakened and turned us into the way of life, they all our days stand in a place by themselves in our grateful heart. And John Gifford has been immortalised by John Bunyan, both in his Grace Abounding and in his Pilgrim's Progress. In his Grace Abounding, as we have just seen, and in The Pilgrim, Gifford has his portrait painted in holy oil on the wall of the Interpreter's house, and again in eloquent pen and ink in the person of Evangelist.
John Gifford had himself made a narrow escape out of the City of Destruction, and John Bunyan had, by Gifford's assistance, made the same escape also. The scene, therefore, both within that city and outside the gate of it, was so fixed in Bunyan's mind and memory that no part of his memorable book is more memorably put than just its opening page. Bunyan himself is the man in rags, and Gifford is the evangelist who comes to console and to conduct him.
Bunyan's portraits are all taken from the life. Brilliant and well-furnished as Bunyan's imagination was, Bedford was still better furnished with all kinds of men and women, and with all kinds of saints and sinners. And thus, instead of drawing upon his imagination in writing his books, Bunyan drew from life. And thus it is that we see first John Gifford, and then John Bunyan himself at the gate of the city; and then, over the page, Gifford becomes the evangelist who is sent by the four poor women to speak to the awakened tinker.
