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.