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—

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 THE SUBJECT OF THE LORD'S SUPPER—PUBLISHES THE PILGRIM'S PROGRESS, AND MANY BOOKS, AND BECOMES EXTREMELY POPULAR—HIS DECEASED AND CHARACTER.

As Charles II felt securely seated on his throne, his design to establish an absolute monarchy became more and more apparent. The adulation of his professed friends, and the noisy popularity with which he was greeted, appear to have fostered his crafty designs to rid himself of parliamentary government. His whole conduct was that of a Papist, who keeps no faith in Protestants; or of a statesman, whose religion, honor, and truthfulness, were wholly subservient to expediency. To further his object, he formed a council of five noblemen, two of whom were Roman Catholics, and the other three were either careless as to religion or professed infidels. The first letter of their names formed the word CABAL. Aided by these he sought to extinguish liberty and extirpate the Protestant faith.

To furnish himself with the means of indulging his unbridled passions, he, like a buccaneer, seized the Dutch merchantmen returning from India and Smyrna, without any declaration of war, and laid his hands upon all the money borrowed from his merchants which had been deposited in the exchequer. He then united himself with France to destroy Holland, the stronghold of liberty. To gratify the Roman Catholics, and conciliate the Dissenters, he issued a declaration in favor of liberty of conscience, the seal to which he afterward broke with his own hands, but he could not prevent a considerable degree of religious liberty arising from such vacillating conduct.

Bunyan, who had secured the confidence and esteem of his jailer, now found his prison more like a lodging house and enjoyed great privileges. He frequently, if not regularly, attended church meetings, and preached with some degree of publicity. The church at Bedford was at this time in want of a pastor, and their eyes were naturally fixed upon Bunyan to succeed in that important office. There were two weighty considerations that required Divine guidance in coming to a conclusion. One was, whether it might injuriously affect the prisoner's comforts, and the other was, the propriety of making the choice of a Christian brother to be their ministering elder, while incarcerated in a jail.

Feeling these difficulties, the church held several meetings on the subject, the minutes of which are very interesting. The first was held at Hawes, on the 24th of the eighth month (October) 1671, when 'the improvement of the gifts of the church, and their disposal in an orderly way, were proposed to consideration, that God might be sought for direction therein; and a time further to consider and debate thereof, was appointed this day seven-night, at evening, at Bedford, where the principal brethren were desired for that purpose to come together, at brother John Fenn's; and a church-meeting was appointed to be there that day week. The church was also minded to seek God about the choice of brother, Bunyan to the office of elder, that their way in that respect may be cleared up to them.' At a meeting held at Bedford, on the last day of the ninth month (November), there was appointed another meeting 'to pray and consult about concluding the affair before propounded, concerning gifts of the brethren to be improved, and the choice of brother Bunyan to office, at Gamlin gay, on the 14th day, and at Hawes, the 20th, and at Bedford, the 21st of the same instant, which it was desired might be a general meeting.'

After all this jealous care and these fervent applications to the throne of grace for divine guidance, the result was most gratifying. 'At a full assembly of the church at Bedford, the 21st of the tenth month, after much seeking God by prayer and sober conference formally had, the congregation did at this meeting, with joyous consent, signified by solemn lifting up of their hands, call forth and appoint our brother John Bunyan to the pastoral office or eldership. And he is accepting thereof, gave himself up to serve Christ and his Church, in that charge, and received of the elders the right hand of fellowship, after having preached fifteen years.' The choice thus solemnly made, was ratified by the abundant blessings of heavenly union and great prosperity—no stranger or novice, but one whose preaching, and writings had proved most acceptable to them for a series of years—on that had been owned and blessed of his God, and whom the church delighted to honor.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 5th Period

 

 BUNYAN SUFFERS PERSECUTION, AND A LONG AND DANGEROUS IMPRISONMENT, FOR REFUSING TO ATTEND THE COMMON PRAYER SERVICE, AND FOR PREACHING.

'There's a moderate Doctor at Cripple gate dwells,
    Who Smythe's his curate in trimming excels;
    But Bunyan a tinker hath tickled his gills.'

The last work that he wrote in prison was the confession of his faith, and reason of his practice as to mixed communion, not with the world, but with saints of other denominations. As this plunged him into a fearful controversy with his Dissenting brethren (Baptists, Independents, and Presbyterians), a notice of it will more properly be introduced in our account of that conflict. He had been incarcerated for nearly twelve years and had determined to suffer to the end. Here he found time 'to weigh, and pause, and pause again, the grounds and foundations of those principles for which he suffered,' and he was a Nonconformist still. 'I cannot, I dare not now revolt or deny my principles, on pain of eternal damnation,' are his impressive words.

'Faith and holiness are my professed principles, with an endeavor to be at peace with all men. Let they themselves be judges if aught they find in my writing or preaching doth render me worthy of almost twelve years' imprisonment, or one that deserved to be hanged or banished forever, according to their tremendous sentence. If nothing will do unless I make of my conscience a continual butchery and slaughter-shop unless putting out my own eyes, I commit myself to the blind to lead me, I have determined, the Almighty God being my help and shield, yet to suffer, if frail life might continue so long, even until the moss shall grow over mine eye-brows, rather than to violate my faith and principles.' The allusion to moss growing on his eyebrows most probably referred to the damp state of his den or dungeon.

The continuation to the Grace Abounding, written by a friend, and published four years after his decease, divides his imprisonment into three periods; but as Bunyan makes it one continued imprisonment, there can be no doubt but that it was a long, dreary confinement; during which the testimony of his friend, Samuel Wilson, is, that it was 'an uncomfortable and close prison, and sometimes under cruel and oppressive jailers.' The division into three parts most probably alludes to the severity or liberality of his jailers. He had at times, while a prisoner, an extraordinary degree of liberty; like Joseph in Egypt, some of his jailers committed all to his hands. There can be little doubt but that he went from the prison to preach in the villages or woods, and at one time went to London to visit his admiring friends; but this coming to the ears of the justices, the humane jailer had well nigh lost his place, and for some time he was not permitted to look out at the door. When this had worn off, he had again opportunities of visiting his church and preaching by stealth. It is said that many of the Baptist congregations in Bedfordshire owe their origin to his midnight preaching.

Upon one occasion, having been permitted to go out and visit his family, with whom he intended to spend the night, long before morning he felt so uneasy that at a very late hour, he went back to the prison. Information was given to a neighboring clerical magistrate that there was a strong suspicion of Bunyan having broke prison. At midnight, he sent a messenger to the jail, that he might be a witness against the merciful keeper. On his arrival, he demanded, 'Are all the prisoners safe?' the answer was, 'Yes.' 'Is John Bunyan safe?' 'Yes.' 'Let me see him.' He was called up and confronted with the astonished witness, and all passed off well. His kind-hearted jailer said to him, 'You may go out when you will, for you know much better when to return than I can tell you.'

During these twelve terrible years, and particularly towards the end of his imprisonment, the members and elders of his church at Bedford suffered most severely, a very abridged account of which is given in the introduction to the Pilgrim's Progress. The set time for his liberation was now drawing near, but the singular means by which it was accomplished must be reserved for our next chapter.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 5th Period

 

BUNYAN SUFFERS PERSECUTION, AND A LONG AND DANGEROUS IMPRISONMENT, FOR REFUSING TO ATTEND THE COMMON PRAYER SERVICE, AND FOR PREACHING.

While busily occupied with his Grace Abounding and Pilgrim's Progress, he wrote a poetical epistle in answer to the kind inquiries of his numerous friends and visitors. After thanking them for counsel and advice, he describes his feelings in prison. His feet stood on Mount Zion; his body was within locks and bars, while his mind was free to study Christ, and elevated higher than the stars. Their fetters could not tame his spirit, nor prevent his communion with God. The more his enemies raged, the more peace he experienced. In prison, he received the visits of saints, angels, and the Spirit of God. 'I have been able to laugh at destruction and to fear neither the horse nor his rider. I have had sweet sights of the forgiveness of my sins in this place, and of my being with Jesus in another world.' If his ears were to be pierced in the pillory, it would be only 'to hang a jewel there.' The source of his happy feelings is well expressed in one of the stanzas:—

   'The truth and I were both here cast
        Together, we do
    Lie arm in arm, and so hold fast
        Each other; this is true.'

Yes, honest John Bunyan, the world at large now gives you credit for the truth of that saying.

How strange must it seem to the luxurious worldling, with his bed of down and splendid hangings, but aching heart, to hear of the exquisite happiness of the prisoner for Christ on his straw pallet! 'When God makes the bed,' as Bunyan says, 'he must needs be easy that is cast thereon; a blessed pillow hath that man for his head, though to all beholders it is hard as a stone.' In the whole course of his troubles, he enjoyed the sympathy of his family and friends. his food was brought daily, and such was the veneration in which his memory was embalmed, that the very jug in which his broth was taken to the prison has been preserved to this day.

In the midst of all his sufferings, he murmurs not nor for a moment gives way to revenge; he leaves the persecutor in the hands of God. Standoff, Christian; pity the poor wretch that brings down upon himself the vengeance of God. Your pitiful arm must no strike him—no, stand by, 'that God may have his full blow at him in his time. Wherefore he saith avenge not yourself—"Vengeance is mine, saith the Lord." Give place, leave such a one to be handled by me.'

'There are several degrees of suffering for righteousness—the scourge of the tongue, the ruin of an estate, the loss of liberty, a goal, a gibbet, a stake, a dagger. Now answerable to these are the comforts of the Holy Ghost, prepared like to like, part proportioned to part, only the consolations are said to abound.' The mind of Bunyan was imbued with these sentiments; baptized into them, and consequently elevated far above the fear of what man could do unto him. Yes, he knew the power of God. 'He can make those things that in themselves are most fearful and terrible to behold, the most delightful and most desirable things. He can make a goal more beautiful than a palace, restraint sweeter by far than liberty, and the reproach of Christ greater riches than the treasures of Egypt.'

The Bible, that heavenly storehouse, was opened to him: 'I never had, in all my life, so great an inlet into the Word of God as now.' 'I have had sweet sights of forgiveness and of the heavenly Jerusalem. I have seen here that which, while in this world, I shall never be able to express.'

About a year before he was set at liberty he received a very popular work, written by Edward Fowler, a Bedfordshire clergyman, who was soon after elevated to the see of Gloucester. It was entitled The Design of Christianity, and professed to prove that the object of the Saviour was merely to place man in a similar position to that of Adam before the fall. It is an extremely learned production, full of Greek and Latin quotations; but, in Bunyan's estimation, it aimed a deadly blow at the foundations of Christianity. To restore man to Adam's innocence, and then to leave him to cope with Satanic subtlety, was to cut off all hopes of salvation. It was brought to him in February 1672, and in the very short period of forty-two days, Fowler's theory was almost completely demolished by Bunyan's Defense of the Doctrine of Justification, 4to, dated from prison, the 27th of the 12th Month, 1671 (27th March, 1672). This was answered by a small 4to volume, entitled Dirt Wiped Off. Bunyan had used some harsh epithets; but the clergyman, or his curate, beat the tinker in abusive language. He had been by this time promoted to the rectory of Cripple gate. For an account of this controversy, the reader is referred to the introduction to Bunyan's work on Justification, and to that to the Pilgrim's Progress. The impression it made upon the public mind is well expressed in a rude rhyme, made by an anonymous author, in his Assembly of Moderate Divines:

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 5th Period

 

BUNYAN SUFFERS PERSECUTION, AND A LONG AND DANGEROUS IMPRISONMENT, FOR REFUSING TO ATTEND THE COMMON PRAYER SERVICE, AND FOR PREACHING.

Bunyan's popularity and fame for wisdom and knowledge had spread all around the country, and it naturally brought him, visitors, with their doubts, fears, and cases of conscience. Among these, a singular instance is recorded in the Life of Badman. 'When I was in prison,' says the narrator, 'there came a woman to me that was under a great deal of trouble. So I asked her, she is a stranger to me, what she had to say to me? She said she was afraid she should be damned. I asked her the cause of those fears. She told me that she had, some time since, lived with a shopkeeper at Welling Borough, and had robbed his box in the shop several times of money, and pray, says she, tell me what I shall do?

I told her I would have her go to her master and make him satisfied. She said she was afraid lest he should hang her. I told her that I would intercede for her life, and would make use of other friends to do the like, but she told me she durst not venture that. Well, said I, shall I send to your master, while you abide out of sight, and make your peace with him before he sees you? and with that, I asked her master's name. But all she said in answer to this was, pray let it alone till I come to you again. So away she went, and neither told me her master's name nor her own, and I never saw her again.' He adds, 'I could tell you of another, that came to me with a like relation concerning herself, and the robbing of her mistress.'

To his cruel imprisonment, the world is indebted to the most surprising narrative of new birth that has ever appeared. It was there that he was led to write the Grace Abounding to the Chief of Sinners. He displays in the preface his deep interest in the spiritual welfare of those who had been born under his ministry. He rejoices in their happiness, even while he was 'sticking between the teeth of the lions in the wilderness. I now again, as before from the top of shenir and Hermon, so now from the lions' dens, from "the mountains of the leopards," do look yet after you all, greatly longing to see your safe arrival into the desired haven.' How natural it was that, while narrating his own experience, he should be led to write a guide to pilgrims through time to eternity, and that it should be dated from 'the den!'

   'And thus it was: I writing of the way

    And race of saints, in this our gospel-day,

    Fell suddenly into an allegory

    About their journey, and the way to glory.'

Anyone possessing powers of imagination, to whom the adventures of Christian are familiar, would, on reading the Grace Abounding, be continually struck with the likeness there drawn of the pilgrim—the more he contemplates the two pictures of Christian experience, so much the more striking is their similarity. One is a narrative of facts, and the other contains the same facts allegorized. Thus, by an irresistible impulse from heaven upon the mind of a prisoner for Christ, did a light shine forth from the dungeon on Bedford bridge which has largely contributed to enlightening the habitable globe.

The Pilgrim has been translated into most of the languages and dialects of the world. The Caffrarian and Hottentot, the enlightened Greek and Hindoo, the remnant of the Hebrew race, the savage Malay, and the voluptuous Chinese—all have a wondrous narrative in their own languages. Bunyan was imprisoned by bigots and tyrants, to prevent his being heard or known; and his voice, in consequence, reaches the ends of the earth. Let every wretched persecutor contemplate this instance of God's over-ruling power.

You will surely plunge the avenging sword into your own vitals if, by persecution, you vainly endeavor to wound the saints of the living God. You may make hypocrites throw off their disguise. The real Christian may be discouraged, but he perseveres. He feels the truth of Bunyan's quaint saying, 'the persecutors are but the devil's scarecrows, the old one himself lies quat'; while the eye of God is upon him to save the children of Zion. His otherwise dreary imprisonment was lightened, and the time beguiled by these delightful writings. His fellow-prisoners were benefited by hearing him read his pilgrim's adventures. But this has been so fully displayed in the introduction to the Pilgrim that any further notice is unnecessary.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 5th Period

 

THE FIFTH PERIOD.

BUNYAN SUFFERS PERSECUTION, AND A LONG AND DANGEROUS IMPRISONMENT, FOR REFUSING TO ATTEND THE COMMON PRAYER SERVICE, AND FOR PREACHING.

 Bunyan had formed his ideas of prayer from heartfelt experience; it is the cry of the burthened, sinking sinner, 'Lord save us, we perish'; or adoration rising from the heart to the throne of grace, filled with hopes of pardon and immortality. In his estimation, any form of the human invention was an interference with the very nature of prayer, and with the work of the Holy Spirit, who alone can inspire our souls with acceptable prayer.

In expressing his views on this all-important subject, Bunyan was simply guided by a sense of duty. Fear of the consequences, or of offending his enemies, never entered his mind. He felt that they were in the hands of his heavenly Father and that all their malice must be overruled for good. Notwithstanding his solemn warning not to speak irreverently of the book, his refusal to use which had subjected him to severe privations and the fear of a halter, this Christian hero was not daunted but gives his opinion of it with all that freedom and liberty which he considered essential to excite in his fellow-men inquiries as to its origin and imposition.

It is not my province to enter into the controversy about whether in public worship a form of prayer ought to be used. Let everyone be persuaded in his own mind; but to pass a law denouncing those that refuse to use a prescribed form as worthy of imprisonment, transportation, or death, is an attack upon the first principles of Christianity. To punish those who spoke irreverently of it, was almost an acknowledgment that it would not bear investigation. To speak of the book as in his serious judgment it deserved, was not that mark of sectarianism which Romaine exhibited when he called the beautiful hymns of Dr. Watts, which are used so much in public worship among Dissenters, 'Watts' jingle,' and 'Watts' whims!'  No answer appears to have been published to Bunyan's extremely interesting volume until twelve years after the author's death when a reply appeared under the title of Liturgies Vindicated by the Dissenters, or the Lawfulness of Forms of Prayer proved against John Bunyan and the Dissenters. 1700. This is a very rare and curious volume. The author, as usual in such controversies, deals wholesale in invective and displays all the ability of a sophist.

The Christian world is indebted to Dr. Cheever for a beautiful picture of Bunyan's devotional exercise in his cell. 'It is evening; he finishes his work, to be taken home by his dear blind child. He reads a portion of Scripture, and, clasping her small hands in his, kneels on the cold stone floor, and pours out his soul to God; then, with a parting kiss, dismisses her to her mother. The rude lamp glimmers on the table; with his Bible, pen, and paper, he writes as though joy did make him write. His face is lighted as from the radiant jasper walls of the celestial city. He clasps his hands, looks upward, and blesses God for his goodness. The last you see of him—is alone, kneeling on the prison floor; he is alone with God.'

Charles Doe, who manifested most laudable anxiety to hand down the works of Bunyan to posterity, bears honourable testimony to his conduct while in prison. 'It was by making him a visit in prison that I first saw him, and became acquainted with him; and I must profess I could not but look upon him to be a man of an excellent spirit, zealous for his master's honour, and cheerfully committing all his own concernments unto God's disposal. When I was there, there were about sixty Dissenters besides himself there, taken but a little before at a religious meeting at Keystone, in the county of Bedford; besides two eminent Dissenting ministers, Mr. Wheeler and Mr. Dun (both very well known in Bedfordshire, though long since with God ), by which means the prison was very much crowded; yet, in the midst of all that hurry which so many new-comers occasioned, I have heard Mr. Bunyan both preach and pray with that mighty spirit of faith and plerophory of divine assistance that has made me stand and wonder.'

Here they could sing, without fear of being overheard; no informers prowling around. The world was shut out; and, in communion with heaven, they could forget their sorrows, and have a rich foretaste of the inconceivable glory of the celestial city. It was under such circumstances that Bunyan preached one of his most remarkable sermons, afterward published under the title of The Holy City or the New Jerusalem, 1665. 'Upon a certain first day, being together with my brethren in our prison chamber, they expected that, according to our custom, something should be spoken out of the Word for our mutual edification. I felt myself, it being my turn to speak, so empty, spiritless, and barren, that I thought I should not have been able to speak among them so much as five words of truth with life and evidence.

At last, I cast my eye upon this prophecy, when, after considering awhile, I methought I perceived something of that jasper in whose light you find this holy city descended; wherefore, having got some dim glimmering thereof, and finding a desire to see farther thereinto, I with a few groans did carry my meditations to the Lord Jesus for a blessing, which he did forthwith grant, and helping me to set before my brethren, we did all eat, and were well refreshed, and behold, also, that while I was in the distributing of it, it so increased in my hand, that of the fragments that we left, after we had well dined, I gathered up this basketful. Wherefore, setting myself to a more narrow search, through frequent prayer, what first with doing and then with undoing, and after that with doing again, I thus did finish it.' To this singular event, the religious public is indebted to one of Bunyan's ablest treatises, full of the striking sparkles of his extraordinary imagination. It was a subject peculiarly adapted to display his powers—the advent of New Jerusalem, her impregnable walls and gates of precious stones, golden streets, the water of life, temple, and the redeemed from all nations flocking into it.

In these times of severe persecution, two of the church members, S. Fenn and J. Whiteman, were ordained joint pastors. Fenn has just been delivered out of prison; yet they ventured to brave the storm, and this year, although the lions prowled before the porch, a number were added to the church. Thus was their little Jerusalem built 'even in troublous times.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 5th Period

 

BUNYAN SUFFERS PERSECUTION, AND A LONG AND DANGEROUS IMPRISONMENT, FOR REFUSING TO ATTEND THE COMMON PRAYER SERVICE, AND FOR PREACHING.

Bunyan was thus left in a dreary and hopeless state of imprisonment, in which he continued for somewhat more than twelve years, and it becomes an interesting inquiry how he spent his time and managed to employ his great talent in his Master's service. The first object of his solicitude would be to provide for his family, according to 1 Timothy 5:8. How to supply his house with bare necessities to meet the expenses of a wife and four children, must have filled him with anxiety. The illness, death, and burial of his first beloved wife, had swept away any little reserve which otherwise might have accumulated, so that, soon after his imprisonment commenced before he could resume any kind of labour, his wife thus pleaded with the judge for his liberty, 'My lord, I have four small children that cannot help themselves, of which one is blind, and have nothing to live upon but the charity of good people.' How inscrutable are the ways of Providence; the rich reveling in luxury while using their wealth to corrupt mankind, while this eminent saint, with his family, were dependent upon charity! 

As soon as he could get his tools in order he set to work; and we have the following testimony to his industry by a fellow prisoner, Mr. Wilson, the Baptist minister, and of Charles Doe, who visited him in prison:—' Nor did he, while he was in prison, spend his time in a supine and careless manner, nor eat the bread of idleness; for there have I been witness that his own hands have ministered to his and his family's necessities, making many hundred grosses of long tagged laces, to fill up the vacancies of his time, which he had learned to do for that purpose since he had been in prison. There, also, I surveyed his library, the least, but yet the best that ever I saw—the Bible and the Book of Martyrs. And during his imprisonment (since I have spoken of his library), he wrote several excellent and useful treatises, particularly The Holy City, Christian Behaviour, 

The Resurrection of the Dead, and Grace Abounding to the Chief of Sinners.' Besides these valuable treatises, Charles Doe states that, of his own knowledge, in prison, Bunyan wrote The Pilgrim's Progress, the first part, and that he had this from his own mouth. In addition to the demonstration of this important fact contained in the introduction to The Pilgrim's Progress, there ought to have been added, Bunyan's statement made in introducing his second part:—' Now, having taken up my lodgings in a wood about a mile off the place: no longer in 'a den,' but sheltered, in a wood, in a state of comparative, but not of perfect liberty, about a mile distant from the den in which he wrote his first part. Whether this may refer to his former cottage at Elstow, of which there is great doubt, or to the house he occupied in Bedford after his release, they were equally about a mile from the jail. He certainly means that the two parts were not written in the same place, nor is there a shadow of a doubt as to the fact that in prison the great allegory was conceived and written. 

Well, might Mr. Doe say, 'What hath the devil or his agents got by putting our great gospel minister in prison?' They prevented his preaching to a few poor pilgrims in the villages around Bedford, and it was the means of spreading his fame, and the knowledge of the gospel, through his writings, throughout the world. Thus does the wrath of man praise God. In addition to the works above enumerated, he also published some extremely valuable tracts, several editions of a work which ought to be read by all young Christians—A Treatise on the Covenants of the Law and of Grace; several editions of Sighs from Hell; A Map of Salvation and Damnation; The Four Last Things, a poem; Mount Ebal and Gerizim, or, Redemption from the Curse, a poem; Prison Meditations, a poem: the four last are single sheets, probably sold by his children or friends to assist him in obtaining his livelihood: Justification by Faith in Jesus Christ, to; Confession of His Faith and Reason of His Practice. The most remarkable treatise which he published while in confinement, is on prayer, from the words of the apostle, 'I will pray with the spirit and with the understanding also.' His attention had been fixed on this subject when his free-born spirit was roused by the threat of Justice Keeling, 'Take heed of speaking irreverently of the Book of Common Prayer, for if you do you will bring great damage upon yourself.'