Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- PERIOD SIXTH

 

Bunyan's singular powers are those of description, not of the invention. He had lived in the city of destruction—he had heard the distant threatening of the awful storm that was shortly to swallow it up in unutterable ruin—he had felt the load of sin, and rejoiced when it was rolled away before a crucified Saviour—he knew every step of the way. Before he had himself passed the black river, he had watched prayerfully over those who were passing, and when the gate of the city was opened to let them enter, he had strained his eyes to see their glory.

The purifying influence of The Pilgrim's Progress may be traced in the writings of many imaginative authors. How does it in several parts beautify the admirable tale of Uncle Tom and his Cabin? In that inimitable scene, the death of the lovely Eva, the distressed negro, watching with intense anxiety the progress of death, says, 'When that blessed child goes into the kingdom, they'll open the door so wide, we'll all get a look in at the glory.' Whence came to this strange idea—not limited to the poor negro, but felt by thousands who have watched over departing saints? It comes from the entrance of Christian and Hopeful into the celestial city—'I looked in after them, and, behold, the city shone like the sun; the streets, also, were paved with gold, and in them, they walked with crowns on their heads, palms in their hands, and golden harps to sing praises, which, when I had seen, I wished myself among them.'

 How often has Bunyan's wit sparkled in sermons, and even in speeches delivered in the senate? Recently, in a speech on the collation ministry, the following reference was introduced: —' Mr. Facing both ways, of honest John Bunyan, is not a creature mankind can regard with any complacency; nor will they likely suffer anyone to act with one party and reserve his principles for another.' It has also been strangely quoted in novel writing—thus in Bell's Villette—visiting a Godmother in a pleasant retreat, is said 'to resemble the sojourn of Christian and Hopeful, beside the pleasant stream, with green trees on each bank, and meadows beautified with lilies all the year round.' It is marvelous that a picture of nature should have been so beautifully and strikingly described by an unlettered artisan, as to be used in embellishing an elegant novel, written nearly two centuries after his decease.

The Pilgrim was followed by a searching treatise on The Fear of God. The value of this book led to its republication by the Tract Society, and 4000 copies have been circulated. It is a neat and acceptable volume, but why altered? and a psalm omitted. Bunyan says, 'Your great ranting, swaggering, rosters'; this is modernized into 'Your ranting boasters.' Then followed, the Come and Welcome to Jesus Christ. This was frequently reprinted, and hundreds of thousands have been circulated to benefit the world. His popularity increased with his years; efforts were made, but in vain, to steal him from his beloved charge at Bedford. 'He hath refused a more plentiful income to keep his station,' is the language of his surviving friend, Charles Doe.

 It is not surprising that he was thus tempted to leave his poor country church, for we are told by the same biographer, that 'When Mr. Bunyan preached in London if there were but one day's notice given, there would be more people come together to hear him preach than the meetinghouse could hold. I have heard him preach, by my computation, about 1200 at a morning lecture, by seven o'clock, on a working day, in the dark wintertime. I also computed about 3000 that came to hear him one Lord's-day, at London, at a town's end meeting house, so that half were fain to go back again for want of room, and then himself was fain at a back door to be pulled almost over people to get upstairs to his pulpit.'

This took place in a large meetinghouse, erected in Zoar Street, either on the site or near the Globe Theatre, Southwark. On this spot, the prince of dramatists amused and corrupted crowded houses; while in the immediate vicinity were the stews and bear garden, frequented by libertines of the lowest caste. One Sunday, in 1582, many were killed or miserably wounded while attending the brutal sport of bearbaiting. Here, in the heart of Satan's empire, the prince of allegorists attracted multitudes, to be enlightened by his natural eloquence, and to be benefited by the fruits of his prolific and vivid imagination, at all times curbed and directed by the holy oracles. It was a spacious building, covering about 2000 feet of ground (50 by 40), with three galleries, quite capable of holding the number computed by Mr. Doe.

We have, from correct drawings, furnished our subscribers with the plan and elevation of this ancient meetinghouse. Having preached with peculiar warmth and enlargement, one of his friends took him by the hand, and could not help observing what a sweet sermon he had delivered; 'Ay,' said he, 'you need not remind me of that, for the devil told me of it before I was out of the pulpit!' Amongst his hearers were to be found the learned and the illiterate. It was well known that Dr. John Owen when he had the opportunity, embraced it with pleasure, and sat at the feet of the unlearned, but eloquent tinker. Charles II, hearing of it, asked the learned D.D., 'How a man of his great erudition could sit to hear a tinker preach?' to which the doctor replied, 'May it please your Majesty, if I could possess the tinker's abilities, I would gladly give in exchange all my learning.'

 He now pictured the downward road of the sinner to the realms of death and darkness in the Life of Badman. This was published in 1680 and is written in a language that fraudulent tradesmen at that period could not misunderstand, using terms now obsolete or vulgar. It is full of anecdotes, which reveal the state of the times, as superlatively immoral, and profane. He incidentally notices that a laborer received eightpence or tenpence per day. At that time, bread and all the necessities of life, except meat, were dearer than they are now. In fact, our days are much happier for the poor than any preceding ones in British history. Bunyan’s notions of conscientious dealing will make all traders who read them—blush.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- PERIOD SIXTH

 

BUNYAN IS DELIVERED FROM PRISON—CONTROVERSY WITH THE CHRISTIAN CHURCH ON Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- PERIOD SIXTH.THE SUBJECT OF THE LORD'S SUPPER—PUBLISHES THE PILGRIM'S PROGRESS, AND MANY BOOKS, AND BECOMES EXTREMELY POPULAR—HIS DEATH AND CHARACTER.

And yet the God that he carried it thus towards doth give me his breakfast, dinner, and supper; clothes him well, and when night comes, has him to bed, gives him good rest, blesses his field, his corn, his cattle, his children, and raises him to the high estate; yea and this our God doth not only once or twice, but until these transgressors become old; his patience is thus extended years after years, that we might learn of him to do well. All the works of Bunyan abound with such striking lessons, as to render them extremely valuable, especially to Sunday school teachers and ministers, to enliven their addresses and sermons.

But, in The Pilgrim's Progress, the world has acknowledged one train of beauties; picture after picture, most beautifully finished, exhibiting the road from destruction to the celestial city; our only difficulty in such a display is to decide as to which is the most interesting and striking piece of scenery. The editor's introduction to that extraordinary book is intended to prove that it was written while the author was imprisoned for refusing to submit his conscience to human laws and that it is a perpetual monument to the folly of persecution; the peculiar qualifications of the author are displayed in its having been a spontaneous effusion of his own mind, unaided by any previous writer; an analysis is given of all prior pilgrimages, in which, more especially in The Pilgrims, The Pilgrimage of the Soule, Grande Amore, and in The Pilgrim of Loretto, the reader will find a faithful picture of some of the singularities of Popery drawn by itself; an account of the editions, forgeries, errors in printing, versions, and translations of this wonderful book; the opinions of the learned and pious of its merits, principal scenes, and a synopsis.

 It has been the source of very numerous courses of lectures by ministers of all denominations; and has been turned into a handsome volume of hymns, adapted for public worship, by the late Mr. Purdy, a friend of John Wesley's, and a laborious preacher for more than half a century.

Great efforts have been made by the most popular artists to enliven the scenes of the pilgrimage, but no colour glows like the enchanting words of Bunyan. No figures are so true to nature, and so life-like. Those eminent engravers, Sturt and Strut, Stoddard and Martin, with the prize efforts excited by the Art Union of England, and the curious outlines by Mrs. McKenzie, the daughter of a British admiral, have endeavored to exhaust the scenes in this inexhaustible work of beautiful scenery. The most elegant and correct edition is the large-paper, sumptuous volume by Mr. Bogue, admirably illustrated with new designs, engraved on wood in superior style—a volume worthy the drawing room of queens and emperors.

The designs, also, of the late David Scott, recently published at Edinburgh, are new, and peculiarly striking. His entrance to the Valley of the Shadow of Death is mysteriously impressive, a fit accompaniment to Bunyan's description, which is not excelled by anything in Dante, Spencer, or Milton. In both parts of The Pilgrim's Progress, this scene is full of terrific sublimity. But we must be excused, if we most warmly recommend our own offspring—the present edition—as combining accuracy, elegance, and cheapness, with the addition of very numerous notes, which, we trust, will prove highly illustrative and entertaining.

The carping criticisms of Mr. Dunlop, in his History of Fiction, and of an author in the Penny Encyclopedia, are scarcely worth notice. The complaint is a want of benevolence in the hero of the tale. How singular it is, and what a testimony to its excellence, that an intelligent writer of fiction should have been so overpowered with this spiritual narrative, as to confound it with temporal things. Christian leaves his wife and children, instead of staying with them, to be involved in destruction—all this relates to inward spiritual feelings, and to these only. Visited by compunctions of heart, Christian strives to inspire his wife and children with the same, but in vain; he attends solitarily to his spiritual state, taunted by his family, while, as to temporal things, he becomes a better husband and father than ever he was—but this is not prominent, because it is entirely foreign to the author's object, which is to display the inward emotions of the new birth, the spiritual journey alone, apart from all temporal affairs.

Multitudes read it as if it was really a dream, the old sleeping portrait confirming the idea. In the story, Christian most mysteriously embodies all classes of men, from the prince to the peasant—the wealthiest noble, or merchant, to the humbles mechanic or laborer—and it illustrates the most solemn, certain truth, that, with respect to the salvation of the soul, the poorest creature in existence is upon a perfect equality with the lordly prelate, or magnificent emperor, with this word ringing in their ears, 'the POOR have the gospel preached to them.' The Grace Abounding, or Life of Bunyan, is key to all the mysteries of The Pilgrim's Progress, and Holy War.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- PERIOD SIXTH

 

BUNYAN IS DELIVERED FROM PRISON—CONTROVERSY WITH THE CHRISTIAN CHURCH ON Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- PERIOD SIXTH.THE SUBJECT OF THE LORD'S SUPPER—PUBLISHES THE PILGRIM'S PROGRESS, AND MANY BOOKS, AND BECOMES EXTREMELY POPULAR—HIS DEATH AND CHARACTER.

To this time, Bunyan was only known as an extraordinarily talented and eloquent man, whose retentive memory was most richly stored with the sacred Scriptures. All his sermons and writings were drawn from his own mental resources, aided, while in prison, only by the Bible, the Concordance, and Fox's Book of Martyrs. Very emphatically he says, 'I am for drinking water out of my own cistern.' 'I find such a spirit of idolatry in the learning of this world, that had I it at command I durst not use it, but only use the light of the Word and Spirit of God.' 'I will not take off it from a thread even to a shoe latchet.' It must not be understood that he read no other works but his Bible and Book of Martyrs, but that he only used those in composing his various treatises while in confinement. He certainly had and read The Plain Man's Pathway, Practice of Piety, Luther on the Galatians, Clarke's Looking glass for Saints and Sinners, Dodd on the Commandments, Andrews' Sermons, Fowler's Design of Christianity, Danvers and Paul on Baptism, and doubtless all the books which were within his reach, calculated to increase his store of knowledge.

About this time, he published a small quarto tract, in which he scripturally treats the doctrine of eternal election and reprobation. This rare book, published for sixpence, we were glad to purchase at a cost of one guinea and a half, because a modern author rejected its authenticity! It is included in every early list of Bunyan's works, and especially in that published by himself, in 1688, to guard his friends against deception; for he had become so popular an author that several forgeries had been published under his initials. These few pages on election contain a scriptural treatise upon a very solemn subject, written by one whose mind was so imbued by the fear of God, as to have cast out the fear of man, which so generally embarrasses writers upon this subject. It was translated into Welsh, and is worth attentive perusal, especially by those who cannot see the difference between God's foreknowledge and his foreordination.

A new era was now dawning upon him, which, during the last ten years of his life, added tenfold to his popularity. For many years his beautifully simple, but splendid allegory, The Pilgrim's Progress, lay slumbering in his drawer. Numerous had been his consultations with his pious associates and friends, and various had been their opinions, whether it was serious enough to be published. All of them had a solemn sense of the impropriety of anything like trifling as to the way of escape from destruction, and the road to the celestial city. It appears strange to us, who have witnessed the very solemn impressions, in all cases, made by reading that book, that there could have been a doubt of the propriety of treating in a colloquial manner, and even under the fashion of a dream, those most important truths. Some said, 'John, print it'; others said, 'not so.' Some said, 'it might do good'; others said, 'no.' The result of all those consultations was his determination, 'I print it will,' and it has raised an imperishable monument to his memory.

 Up to this time, all Bunyan's popularity arose from his earlier works, and his sermons. Leaving out of the question those most extraordinary books, The Pilgrim's Progress and Holy War, his other writings ought to have handed down his name, with honor and popularity, to the latest posterity. While the logical and ponderous works of Baxter and Owen are well calculated to furnish instruction to those who are determined to obtain knowledge, the works of Bunyan create that very determination and furnish that very knowledge, so blended with amusement, as to fix it in the memory. Let one illustration suffice. It is our duty to love our enemies, but it is a hard lesson; we must learn it from the conduct of the Divine Creator—' There is a man who hates God, blasphemes his name, despises his being; yea, says there is no God. 

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- PERIOD SIXTH

 

BUNYAN IS DELIVERED FROM PRISON—CONTROVERSY WITH THE CHRISTIAN CHURCH ON Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- PERIOD SIXTH.THE SUBJECT OF THE LORD'S SUPPER—PUBLISHES THE PILGRIM'S PROGRESS, AND MANY BOOKS, AND BECOMES EXTREMELY POPULAR—HIS DEATH AND CHARACTER.

The late Mr. Kilpin of Bedford considered the whole of this letter to be entered in the minutes in Bunyan's handwriting.

There is also in the church book the copy of a letter, in 1674, addressed to the 'church sometime walking with our brother Jesse,' refusing to dismiss to them Martha Cumberland, unless they were certified that they continued in the practice of mixed communion. In these sentiments, Bunyan lived and died. His church remains the same to the present day. In the new, commodious, and handsome meetinghouse, opened in 1850, there is a baptistery, frequently used. The present minister, the amiable and talented John Jukes, baptizes infants and receives the assistance of a neighboring Baptist minister to baptize adults.

Not only had Bunyan clear, well-defined, and most decided views of the ordinances of the gospel, but also of all its doctrines. His knowledge of those solemn subjects was drawn exclusively from the sacred pages; nor dared he swerve in the slightest degree from the path of duty; still he belonged to no sect, but that of Christianity, and the same freedom which had guided him in forming his principles, he cheerfully allowed to others. Hitherto, water baptism had been considered a pre-requisite to the Lord's table by all parties.

The Episcopalians, Presbyterians, and Independents had denounced the Baptists as guilty of a most serious heresy, or blasphemy, in denying the right of infants to baptism; not only did they exclude the Baptists from communion with their churches, but they persecuted them with extreme rigor. When the Independents made laws for the government of their colony in America, in 1644, one of the enactments was, 'That if any person shall either openly condemn, or oppose the baptizing of infants, or seduce others, or leave the congregation during the administration of the rite, they shall be sentenced to banishment.' The same year a poor man was tied up and whipped, for refusing to have his child baptized. 'The Rev. J. Clarke, and Mr. O. Holmes, of Rhode Island, for visiting a sick Baptist brother in Massachusetts, instead of being admitted to the Lord's table, they were arrested, fined, imprisoned, and whipped.' At this very time, the Baptists formed their colony in Rhode Island, and the charter concludes with these words, 'All men may walk as their consciences persuade them, everyone in the name of his God.' This is probably the only spot in the world where persecution was never known. The Baptists considered that immersion in water was the marriage rite between the believer and Saviour; that to sit at the Lord's table without it was spiritual adultery, to be abhorred and avoided, and therefore refused to admit any person to the Lord's table who had not been baptized in water upon a personal profession of faith in the Saviour.

This was the state of parties when Bunyan, at the commencement of his pastorate, entered into the controversy. He had been promised a commendation for his book by the great, the grave, 'the sober' Dr. Owen, but he withdrew his sanction. 'And perhaps it was more for the glory of God, that truth should go naked into the world,' said Bunyan, 'than as seconded by so weighty an armor-bearer as he.' Bunyan denied that water could form a wedding garment or that water baptism was a pre-requisite for the Lord's table, or that being immersed in water was putting on our Lord's livery, by which disciples may be known. 'Away, fond man, do you forget the text, "By this shall all men know that ye are my disciples if ye have love one to another."' And the attempt was made to embroil Bunyan in a public disputation in London upon this subject, which he very wisely avoided. This controversy will be found in our second volume, and is deeply interesting, making allowance for the esprit de corps manifested on all sides. A verse in the emblems is very pertinent to the violence of this dispute:—

   'Our gospel has had here a summer's day,

    But in its sunshine we, like fools, did play;

    Or else fall out with each other wrangle,

    And did, instead of work, not much but jangle.'[ After a lapse of nearly two centuries, Bunyan's peaceable principles have greatly prevailed; so that now few churches refuse communion on account of the mode, in which water baptism has been administered. The Baptists are no longer deemed heretics as they formerly were. Dr. Watts aided this kindly feeling—' A church baptized in infancy, or in adult age, may allow communion to those that are of the contrary practice in baptism.' Robert Robinson praises Bunyan's work and advocates his sentiments upon the most liberal principles. One of his remarks is very striking: —'Happy community! that can produce a dispute of one hundred and fifty years unstained with the blood, and unsullied with the fines, the imprisonments, and the civil inconveniences of the disputants. As to a few coarse names, rough compliments, foreign suppositions, and acrimonious exclamations, they are only the harmless squeaking of men in a passion, caught and pinched in a sort of logical trap.'

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- PERIOD SIXTH

 

'The 7th of the Twelfth Month, 1676 (Feb. 1677).

'The church of Christ in and about Bedford, to the church of Christ in and about Braintree, sendeth greeting,

'Holy and beloved—We, fellow heirs with you of the grace of life, having considered your request concerning our honored and beloved brother, Samuel Hensman: that he shall be given up to you for your mutual edification, and his furtherance and joy of faith; and considering also, in the capacity he now standeth by reason of his habitation amongst you, his edification is to be from you, not from us—he is, by God's providence (by which he disposeth the world), placed at such a distance from us.

 And considering, also, the great end of Christ our Lord, in ordaining the communion of saints, is his glory in their edification, and that all things are to be done by his command to the edification of the body in general, and of every member in particular, and that this we oft (ought?) to design in our receiving him, and giving up to other churches, and not to please ourselves: do as before God and the elect angels, grant and give up to you our elect brother, to be received by you in the Lord, and to be nourished, in the church at Braintree, with you as one that is dear to the Father and our Lord Jesus Christ; and this we the willinger do, because, as we are informed concerning you, beloved, you are not rigid in your principles, but are for communion with saints as saints, and have been taught by the Word to receive the brotherhood, because they are beloved, and received of the Father and the Son, to whose grace we commend you, with the brother of late a member with us, but now one of you. Grace be with you all. 

Written by the appointment of the church here, and subscribed, in her name, by your brethren, as followeth:

John Bunyan

    Sam. Fenn. Oliver Stot.
    John Fenn. Thomas Cooper.
    Luke Astwood. John Croker.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- PERIOD SIXTH

 

'But, our dearly beloved, you know that, for our safety and your profit, it is behoove that we commit you to such, to be fed and governed in the Word and doctrines as, we are sufficiently persuaded, shall be able to deliver you up with joy at the coming of our Lord Jesus Christ with all his saints: otherwise we (that we say not you) shall receive blushing and shame before him and you; yea, and you also, our honoured sister, may justly charge us with want of love, and a due respect for your eternal condition, if, for want of care and circumspection herein, we should commit you to any from whom you should receive damage, or by whom you should not be succoured and fed with the sincere milk of the incorruptible Word of God, which is able to save your soul. Wherefore we may not, neither dare give our consent that you feed and fold with such whose principles and practices, in matters of faith and worship, we, as yet, are strangers to, and have not received commendations concerning, either from works of theirs or epistles from others.

 Yourself, indeed, hath declared that you are satisfied therein; but, elect sister, seeing the act of delivering you up is an act of ours and not yours, it is convenient, yea, very expedient, that we, as to so weighty a matter, be well persuaded before. Wherefore we beseech you, that, for the love of our Lord Jesus Christ, you give us leave to inform ourselves yet better before we grant your request; and that you also forbear to sit down at the table with any without the consent of your brethren. You were, while with us, obedient, and we trust you will not be unruly now. And for the more quick expedition of this matter, we will propound before you our further thoughts. 

1. Either we shall consent to your sitting down with brother Cockain, brother Griffith, brother Palmer, or other, who, of long continuance in the city, have showed forth their faith, their worship, and good conversation with the Word; 

2. Or if you can get a commendatory epistle from brother Owen, brother Cockain, brother Palmer, or brother Griffith, concerning the faith and principles of the person and people you mention, with desire to be guided and governed by, you shall see our readiness, in the fear of God, to commit you to the doctrine and care of that congregation. Choose you whether of these you will consent unto, and let us hear of your resolution. And we beseech you, for love's sake, you show, with meekness, your fear and reverence of Christ's institution; your love to the congregation, and regard to your future good. Finally, we commit you to the Lord and the Word of his grace, who is able to build you up, and to give you an inheritance among them that are sanctified. To God, the only wise, be glory and power everlasting. Amen.—Your affectionate brethren, to serve you in the faith and fellowship of the gospel.

'Sent from Bedford, the 19th of the Fourth Month, 1671.

As a farther illustration of Bunyan's sentiments on this subject, we give the following letter to the church at Braintree:—

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- PERIOD SIXTH

 

His spirit was greatly refreshed by finding that his precept and example had been blessed to his son Thomas. On the 6th of the 11th month, 1673, he passed the lions and was welcomed into the house called Beautiful, uniting in full communion with his father's church. There doubtless was, as Mercy expresses it, 'music in the house, music in the heart, and music also in heaven, for joy that he was here. 'He afterward became a village preacher.

Bunyan was by no means a latitudinarian. No one felt a greater decision than he did for the truths of our holy faith. When his Lord's design in Christianity was, as he thought, perverted by a beneficed clergyman, then he sent forth from his prison an answer as from a son of thunder, even at the risk of his life. His love for the pure doctrines of the gospel was as decided as his aversion to sectarian titles. 'As for those factious titles of Anabaptists, Independents, Presbyterians, or the like, I conclude that they came neither from Jerusalem, nor from Antioch, but rather from hell and Babylon, for they naturally tend to divisions.' The only title that he loved was that of Christian.

 'It is strange to see how men are wedded to their own opinions, beyond what the law of grace and love will admit. Here is a Presbyter—here an Independent and a Baptist, so joined each man to his own opinions, that they cannot have that communion one with another as by the testament of the Lord Jesus they are commanded and enjoined.' The meaning which he attached to the word 'sectarian' is very striking—Pharisees are sectarians, they who in Divine worship turn aside from the rule of the written Word, and in their manner do it to be seen of men—these are sectaries. Bunyan was most decided as to the importance of baptism and the Lord's Supper.

 'Do you think that love letters are not desired between lovers? Why these, God's ordinances, they are his love letters, and his love tokens, too. No marvel, then, if the righteous do so desire them. "More to be desired are they than gold, yea, than much fine gold; sweeter also than honey, and the honeycomb." Christ made himself known to his disciples in the breaking of bread; who would not, then, that loves to know him, be present at such an ordinance? Oftentimes the Holy Ghost, in the comfortable influence of it, has accompanied the baptized in the very act of administering of it.' His views of the fellowship of the saints were equally explicit—'Church fellowship, rightly managed, is the glory of all the world. No place, no community, no fellowship, is adorned and bespangled with those beauties, as is a church rightly knit together to their Head, and lovingly serving one another.' Such he admitted to the table of their common Lord; but, in his esteem, to communicate with the profane was all one with sacrificing to the devil.

All this liberality was accompanied by very strict notions of church fellowship, not allowing private judgment in the withdrawing of any member of the church withheld its approbation. Mary Tilney had been cruelly robbed by the persecuting Justice Porter, for not attending the parish church. He carted away all her goods, beds, and bedding, even to the hangings of her rooms. She was a most benevolent widow and was more troubled with the crying and sighing of her poor neighbors than with the loss of her goods. Harassed by persecution at Bedford, she removed to London and requested her dismission to a church of which her son-in-law was pastor, which was refused. As the letter announcing this to her is a good example of Bunyan's epistolary correspondence, it is carefully extracted from the church book.

'Our dearly beloved sister Tilney.

'Grace, mercy, and peace be with you, by Jesus Christ our Lord.
Amen.

'I received your letter and have presented it to the sight of the brethren, who, after due consideration of your motion, have jointly concluded to give you this answer. This for yourself (honored sister), you are of high esteem with the church of God in this place, both because his grace hath been bestowed richly upon you, and because of your faithful fellowship with us; for you have been rightly a daughter of Abraham while here, not being afraid with any amazement. Your holy and quiet behavior, also, while with patience and meekness, and in the gentleness of Christ, you suffered yourself to be robbed for his sake, hath the more united our affections to you in the bowels of Jesus Christ. Yea, it hath begotten your reverence, also, in the hearts of them who were beholders of your meekness and innocence while you suffered; and a stinging conviction, as we are persuaded, in the consciences of those who made spoil for themselves; all which will redound to the praise of God our Father, and to your comfort and everlasting consolation by Christ, in the day he shall come to take vengeance for his people and to be glorified in them that believe.

Wherefore we cannot (our honored sister) but care for your welfare, and increase of all good in the faith and kingdom of Christ, whose servant you are, and whose name is written in your forehead; and do therefore pray God and our Father, that he would direct your way, and open a door in his temple for you, that you may eat his fat and be refreshed, and that you may drink the pure blood of the grape. And be you assured that, with all readiness, we will help and forward you what we can therein, for we are not ashamed to own you before all the churches of Christ.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- PERIOD SIXTH

 

BUNYAN IS DELIVERED FROM PRISON—CONTROVERSY WITH THE CHRISTIAN CHURCH ON Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- PERIOD SIXTH. THE SUBJECT OF THE LORD'S SUPPER—PUBLISHES THE PILGRIM'S PROGRESS, AND MANY BOOKS, AND BECOMES EXTREMELY POPULAR—HIS DEATH AND CHARACTER.

The efforts of Carver and Moore were followed by most earnest appeals for mercy by George Whitehead, who with Moore appeared before the king in council several times until at length the royal word sanctioned this act of mercy. The Quakers were then appealed to by sufferers of other denominations, and advised them to obtain the permission of the king in council, that their names might be inserted in the deed; rendering them all the assistance that was in their power. Great difficulties were encountered in passing the cumbrous deed through the various offices, and then in pleading it in all parts of the country. The number of Quakers thus released from imprisonment was 471, about the same number as those who had perished in the jails. The rest of the prisoners liberated by this deed were Baptists and Independents, and among the former was JOHN BUNYAN.

A very circumstantial narrative of these proceedings, copies of the minutes of the privy council, and other documents will be found in the introduction to The Pilgrim's Progress. One of these official papers affords an interesting subject of study to an occasional conformist. It is the return of the sheriff of Bedfordshire, stating that ALL the sufferings of Bunyan—his privation of liberty, the sacrifice of wife, children, and temporal comforts, with the fear of an ignominious death—were for refusing to attend his parish church and hear the Common Prayer service.

When it is considered that Bunyan was very severe in his remarks upon the Quakers, the event reflects no ordinary degree of honor upon the Society of Friends, at whose sole charge, and entirely by their own exertions, this great deed of benevolence was begun, carried on, and completed. It is difficult to ascertain the exact duration of this sad imprisonment because we cannot discover any record of the day of his release. His imprisonment commenced November 13, 1660, and his pardon under the great seal is dated September 13, 1672. As the pardon included nearly 500 sufferers, it occupied some time to obtain official duplicates to be exhibited at the assizes and sessions for the various counties. A letter from E. Hooks to Mrs. Fox intimates that none were released on the 1st of November 1672. Another letter shows that the Bedfordshire prisoners were discharged before January 10, 1673; confirming Bunyan's own account, published by him in the Grace Abounding, 1680, that his imprisonment lasted complete twelve years.

During the latter period of his imprisonment, probably from the time of his receiving the royal license to preach, May 15, 1672, he enjoyed extraordinary liberty—visiting those who had been kind to his family and preaching in the surrounding counties. An entry in the records of the city of Leicester proves that he was there, and claimed the liberty of preaching—' John Bunyan's license bears date the 15th of May 1672, to teach as a Congregational person, being of that persuasion, in the house of Josias Roughed, Bedford, or in any other place, room, or house, licensed by his Majesty’s memoranda. The said Bunyan showed his license to Mr. Mayor, Mr. Overrange, Mr. Freeman, and Mr. Browne, being then present, the 6th day of October 1672, that is about two months before his final release from jail.'

His first object, upon recovering his liberty, appears to have been the proper arrangement of his worldly business, that he might provide for the wants of his family, a matter of little difficulty with their frugal habits. He, at the same time, entered with all his soul into his beloved work of preaching and writing, to set forth the glories of Immanuel. The testimony of one who was his 'true friend and long acquaintance,' is, that one of the first fruits of his liberation was to visit those who had assisted him and comforted his family during his incarceration, encouraging those who were in fear of a prison, and collecting means of assistance to those who still remained prisoners; traveling even to remote counties to effect these merciful objects.

While the premises occupied by Mr. Roughed were being converted into a capacious meeting house, the pastor was indefatigable in visiting the sick, preaching from house to house, settling churches in the villages, reconciling differences, and extending the sacred influences of the gospel, so that in a very short time he attained the appellation of Bishop Bunyan—a title much better merited by him than by the downy prelates who sent him to jail for preaching that which they ought to have preached.

He formed branch churches at Gamlingay, Hawes, Cotton-end, and Kempston, in connection with that at Bedford. When he opened the new meetinghouse, it was so thronged that many were constrained to stay without, though it was very spacious, every one striving to partake of his instructions. Here he lived, in much peace and quiet of mind, contenting himself with that little God had bestowed upon him, and sequestering himself from all secular employments to follow that of his call to the ministry.] The word 'sequestering' would lead us to conclude, that his business was continued by his family, under his care, but so as to allow him much time for his Christian duties, and his benevolent pursuits. His peaceful course was interrupted by a severe controversy with the Christian world upon the subject of communion at the Lord's Table, which had commenced while he was in prison. He would admit none but those who, by a godly conversation, brought forth fruits meet for repentance, nor dared him to refuse any who were admitted to spiritual communion with the Redeemer. Every sect which celebrated the Lord's Supper, fenced the table round with ritual observances, except the Baptist church at Bedford, which stood preeminent for non-sectarianism. A singular proof of this is, that the catechism called Instruction of the Ignorant, written and published by Bunyan, is admirably adapted for the use, not only of his own church but of Christians of all denominations.

 

 

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- PERIOD SIXTH

 

BUNYAN IS DELIVERED FROM PRISON—CONTROVERSY WITH THE CHRISTIAN CHURCH ON Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- PERIOD SIXTH.THE SUBJECT OF THE LORD'S SUPPER—PUBLISHES THE PILGRIM'S PROGRESS, AND MANY BOOKS, AND BECOMES EXTREMELY POPULAR—HIS DEATH AND CHARACTER.

This letter is endorsed by Fox himself, 'E Hooks to M F of passages concerning Richard Carver, that cared the King of his back.'

E. Hooke's next letter, addressed to George Fox, thus continues the narrative—' February 1669-70.

'Dear G. F. As for the friend that was with the King, his love is to thee. He has been with the King lately, and Thomas Moore was with him, and the King was very loving to them. He had a fair and free opportunity to open his mind to the King, and the King promised to do for him but willed him to wait a month or two longer. I rest thy faithful friend to serve thee, The captain of the fisher-boat was Nicholas Tattersall, whose grave, covered with a slab of black marble, is still to be seen in Brighton churchyard, with a long poetical inscription, now scarcely legible. On the Restoration, he applied for his reward and was made a commander in the royal navy, with an annuity to him and his heirs forever of £100. 

The family has recently become extinct. His fisher boat was moored for a considerable time in the Thames, opposite Whitehall. Years had rolled on, but the Quaker mate who had so materially assisted the flying prince—by keeping the secret—arranging the escape with the crew, and when, in fear of danger from a privateer, rowing the prince ashore, and in shoal water carrying him on his shoulders to the land, near the village of Fecamp, in Normandy, yet he had not been with the king to claim any reward. This escape took place in 1651, and nearly twenty years had elapsed, ten of which were after the Restoration; so that in all probability the king, who with all his faults was not ungrateful, was agreeably surprised with his appearance at the palace. 

Whatever alteration the rough life of a sailor had made on his appearance, the king at once recognized him. All the progress he had made as to worldly prosperity was from being the mate of a fisher boat, under Tattersall, to becoming the mate of a West Indiaman, under Captain Grove. His Majesty, who had passed his time more with courtiers than with Quakers, was doubtless astonished that a poor man, having such a claim on his bounty, should have been so many years without seeking his recompense. On asking the reason, the Quaker nobly answered to this effect, That the performance of his duty in saving the life of the hunted prince, was only a moral obligation, for the discharge of which God had amply repaid him by peace and satisfaction in his mind and conscience. And now, Sire, I ask nothing for myself, but that your Majesty would do the same to my friends that I did for you—set the poor pious sufferers at liberty, that they may bless you, and that you may have that peace and satisfaction which always follows good and benevolent actions.

The king attempted feebly to argue, that they would soon offend again, and that they were much complained of by the country gentlemen. How readily the sailor might have said to his sailor king, Alter the ship's articles, let all the crew fare alike as to their free choice in religion, and there will be no grumbling in your noble ship; every subject will do his duty. The king offered to release any six, and we may imagine the sailor's blunt answer, What, six poor Quakers for a king's ransom!! His Majesty was so pleased as to invite him to come again when he introduced another member of the Society of Friends, Thomas Moore. At this period an amazing number of Friends, men, and women, were in jails throughout the kingdom, torn from their families, and suffering the most severe privations, under which great numbers had perished. 

The application for the release of the survivors, thus happily commenced, was followed up with zeal and energy, and crowned with great success. This narrative solves all those difficulties which rendered that remarkable event extremely mysterious. The question naturally arises why so debauched and dissolute a king should prefer such tight-laced Christians to be the peculiar objects of his mercy. The reason is perfectly obvious, he owed his life to one of their members, who, however poor as to this world, possessed those riches of piety which prevented his taking any personal reward for an act of duty. 

A shade of the noble sailor, thy name, Richard Carver, is worthy of all honor! And the more so, because thy gallant bearing has been studiously concealed in all the histories of these important transactions. Had he been a mischief-making Jesuit, like Father Huddleston, his noble deed would have been trumpeted forth for the admiration of the world in all ages. His name was left to perish in oblivion because he was of a despised sect. It is an honor to Christianity that a laboring man preferred the duty of saving the life of a human being, and that of an enemy, to gaining so easily heaps of glittering gold. And when all the resources of royalty were ready munificently to reward him, he, like Moses, preferred the rescue of his suffering friends to personal honours or emoluments—even to all the riches of England.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- PERIOD SIXTH.

 

BUNYAN IS DELIVERED FROM PRISON—CONTROVERSY WITH THE CHRISTIAN CHURCH ON Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- PERIOD SIXTH.THE SUBJECT OF THE LORD'S SUPPER—PUBLISHES THE PILGRIM'S PROGRESS, AND MANY BOOKS, AND BECOMES EXTREMELY POPULAR—HIS DEATH AND CHARACTER.

At the same church meeting, 'The congregation having had long experience of the faithfulness of brother John Fenn in his care for the poor, did after the same manner solemnly choose him to the honorable office of a deacon and committed their poor and purse to him, and he accepted thereof, and gave himself up to the Lord and them in that service.' The church did also determine to keep the 26th inst. as a day of fasting and prayer, both here, and at Hawes, and at Gamlin gay, solemnly to commend to the grace of God brother Bunyan and brother Fenn, and to entreat his gracious assistance and presence with them in their respective works, whereunto he hath called them.

The most extraordinary circumstance that took place at this time was, that while Bunyan was a prisoner in a wretched dungeon for preaching the glad tidings of salvation, or, in the mysterious legal jargon of the period, 'holding conventicles,' he received his Majesty's license to preach, and thus to hold conventicles—it was one of the first that was granted. His Majesty continued to keep him a prisoner for preaching more than six months after he had licensed him to preach!! At the same time that the permission to preach was granted to Bunyan, the house of Josiah Roughed, Bedford, was licensed by his Majesty's command, for the use of such as do not conform to the Church of England. In this John Bunyan was authorized to teach or in any other licensed place.

These were among the first licenses that were granted. The present highly-respected pastor of the church considers that this license does not refer to Rougher's private dwelling, but rather to 'an edifice or a barn, purchased of Robert Crompton, Esq., with a piece of ground adjoining it,' in the parishes of St. Paul and Cuthbert, for £50, in 1672, by Roughed, Bunyan, Fenn, and others, and which was released by Fenn to Bunyan and others, November 10, 1681, two days before Fenn's death. This building having been properly fitted up by voluntary contribution, became permanently occupied by the church as its place of meeting, until the old chapel was erected in 1707. From this we may conclude that Bunyan was engaged in his worldly occupation as a brazier, in the year that he obtained his release from prison, and to 1681.

How utterly contemptible does any Government become when they tamper with spiritual worship. At one period they punished Dissenters with imprisonment, transportation, and, to use Judge Keeling's elegant expression in his sentence on Bunyan, 'to stretch by the neck for it'; and anon, the very same Government, under the same king, gives them license to dissent! Human laws affecting religion can never be the standard of morality; reading the Bible is considered a sin in Tuscany, and righteousness in Britain. The release of this great and pious man from his tedious imprisonment has been hitherto involved in a cloud of mystery, which it will be our happiness to disperse. At the same time, we record that event in a clear, indisputable narrative of facts. His earlier biographer, Mr. Doe, not having access to archives which the lapse of time has now rendered available, attributed his release to the influence of Bishop Barlow, by the interference of Dr. Owen. 

It is narrated in the life of Dr. Owen, published in 1721:—'The doctor had some friends also among the bishops, Dr. Barlow, formerly his tutor, then bishop of Lincoln, who yet upon a special occasion failed him, when he might have expected the service of his professed friendship. The case was this, Mr. John Bunyan had been confined to a jail for twelve years, upon an ex-communication for Nonconformity. Now there was a law, that if any two persons will go to the bishop of the diocese, and offer a cautionary bond, that the prisoner shall conform in half a year, the bishop may release him upon that bond; whereupon a friend of this poor man desired Dr. Owen to give him his letter to the bishop in his behalf, which he readily granted. It was soon after the discovery of the Popish plot when this letter was carried to the bishop, who had read it, desired "a little time to consider of it, and if I can do it, you may be assured of my readiness." 

He was waited upon again in about a fortnight, and his answer was, "I would desire you to move the Lord Chancellor in the case, and, upon his order, I will do it." To which it was replied, "this method would be chargeable, and the man was poor, not able to expend so much money; and, being satisfied he could do it legally, it was hoped his Lordship would remember his promise, there being no straining a point in the case. But he would do it upon no other terms, which at last was done, and the poor man released." And for this, we are told that "Mr. Bunyan returned him his unfeigned thanks, and often remembered him in his prayers, as, next to God, his deliverer."' The whole of this story, so far as it relates to Bunyan, is not only improbable but utterly impossible. 

Bunyan was never excommunicated, and he was certainly released from prison two or three years previous to Dr. Barlow becoming a bishop. The critical times to which he alludes, referring doubtless to the Popish plot, which took place in 1678, Bunyan having been released in 1672. The probability is, that Dr. Owen did about 1678 apply to the bishop of Lincoln for the release of some poor prisoner under sentence of excommunication, it being his province to release such prisoners upon their making peace with the Church. If this person was a friend of Bunyan's, his prayers for the bishop, and acknowledgments for this act of kindness, are readily accounted for. That Barlow had nothing to do with Bunyan's release is now perfectly clear; because all, even the minutest particulars relative to it, have been discovered. This is a very romantic history, and necessarily leads us back to the battle of Worcester. 

At this battle, the republicans were numerous, well disciplined, and led by experienced officers; the royal army was completely routed, and its leaders, who survived the battle, were subject to the severest privations. Charles found refuge at Boscobel House, and, disguised as a woodcutter, was hid in an oak. His adventures and hair-breadth escapes fill a volume:—the parliament offered one thousand pounds reward for his apprehension. At length, after wandering in various disguises forty days, he arrived at Brighton, then a small fishing town, and here his friends succeeded in hiring a fishing boat to take him to France. Numerous histories of this extraordinary escape were published, but no two of them agree, excepting that, to please the king, all the credit was given to Roman Catholics.

 Of these narratives, that by Dr. Lingard has the strangest blunder. When they left Shoreham, 'The ship stood with easy sail towards the Isle of Wight, as if she were on her way to Deal, to which port she was bound'—Deal being exactly in the contrary direction! Carte has the best account. The vessel was bound for Poole, coal-laden; they left Shoreham at seven a.m. under easy sail; and at five, being off the Isle of Wight, with the wind north, she stood over to France, and returned to Poole, no one discovering that they had been out of their course. A letter recently discovered among the archives of the Society of Friends at Devonshire House solves every difficulty. It is written by Ellis Hookes to the wife of George Fox, dated January, 1670—