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 over-ruled 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. God for his goodness. The last you see of him 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 It is not my province to enter into the contro- about sixty Dissenters besides himself there, taken versy whether in public worship a form of prayer but a little before at a religious meeting at Kaistoe, ought to be used. Let every one be persuaded in the county of Bedford; besides two eminent in his own mind; but to pass a law denouncing Dissenting ministers, Mr. Wheeler and Mr. Dun those that refuse to use a prescribed form as (both very well known in Bedfordshire, though worthy of imprisonment, transportation, or death, long since with God), by which means the prison is an attack upon the first principles of Christianity. was very much crowded; yet, in the midst of all To punish those who spoke irreverently of it, was that hurry which so many new-comers occasioned, almost an acknowledgment that it would not bear I have heard Mr. Bunyan both preach and pray investigation. To speak of the book as in his with that mighty spirit of faith and plerophory of serious judgment it deserved, was not that mark divine assistance that has made me stand and of sectarianism which Romaine exhibited when he wonder.'s Here they could sing, without fear of called the beautiful hymns of Dr. Watts, which being overheard; no informers prowling round. are used so much in public worship among Dissen- The world was shut out; and, in communion with ters, Watts' jingle,' and Watts' whims !'1 No heaven, they could forget their sorrows, and have answer appears to have been published to Bunyan's a rich foretaste of the inconceivable glory of the extremely interesting volume until twelve years celestial city. It was under such circumstances after the author's death, when a reply appeared that Bunyan preached one of his most remarkunder the title of Liturgies Vindicated by the Disable sermons, afterwards published under the title senters, or the Lawfulness of Forms of Prayer proved of The Holy City or the New Jerusalem, 1665. against John Bunyan and the Dissenters. 1700. ThisUpon a certain first-day, being together with 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 1 Psalmody Edit., 1775, p. 137. George Whitefield, in recommending the works of Bunyan, says, Ministers never write or preach so well as when under the cross; the Spirit of Christ and of glory shall rest upon them.'* Admiring the courage and honesty of Bunyan, when alluding to the PrayerBook, we earnestly unite in his petition-The Lord in mercy turn the hearts of his people, to seek more after the Spirit of prayer, and, in the strength of that, to pour out their souls before the Lord.' *Preface to Bunyan's Works, 1767. my brethren in our prison-chamber, they expected 2 This was published in 1698. Heavenly Footman, 2d edition, 1700, p. 126. 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 are indebted for 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, water of life, temple, and the redeemed from all nations flocking into it.2 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 in 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.' Bunyan's popularity and fame for wisdom and knowledge had spread all round the country, and it naturally brought him visitors, with their doubts, and 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 being 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 Wellingborough, 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 satisfaction. 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."3 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 for the most surprising narrative of a 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.'4 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.'5 Any one 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. The one is a narrative of facts, 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 enlighten 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 the 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 to the ends of the earth. Let every wretched persccutor contemplate this instance of God's overruling power. You will surely plunge the aveng. ing sword into your own vitals if, by persecution, you vainly endeavour 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 Author's Apology for the Pilgrim. 4 Vol. i., p. 4. Vol. i., p. 602. น in the introduction to the Pilgrim that any further | leaves the persecutor in the hands of God. Stand notice is unnecessary.1 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 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, of 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.'2 If his cars 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, and we do Lie arm in arm, and so hold fast 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.5 Bunyan's Jug. In the midst of all his sufferings he murmurs not, nor for a moment gives way to revenge; he off, 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 an one to be handled by me.' 16 There are several degrees of suffering for righteousness-the scourge of the tongue, the ruin of an estate, the loss of liberty, a gaol, 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 gaol more beautiful than a palace, restraint more sweet by far than liberty, and the reproach of Christ greater riches than the treasures of Egypt.'s 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.' 9 '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 innocency, 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 most completely demolished by Bunyan's Defence 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 Cripplegate. 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.1 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: There's a moderate Doctour at Cripplegate dwells, 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 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,'2 are his impressive words. Faith and holiness are my professed principles, with an endeavour 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 deserveth to be hanged or banished for ever, according to their tremendous sentence. If nothing will do unless I make of my conscience a continual butchery and slaughtershop, unless putting out my own eyes, I commit me 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 eye-brows most probably referred to the damp state of his den or dungeon. division into three parts most probably alludes to the severity or liberality of his jailers. Ile 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 neighbouring clerical magistrate that there was 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. 15 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. PERIOD SIXTH. THE CHRISTIAN CHURCH ON THE SUBJECT of the LORD'S SUPPER-PUBLISHES THE PILGRIM'S PROGRESS, AND MANY BOOKS, AND BECOMES EXTREMELY POPULAR-HIS DECEASE AND CHARACTER. The continuation to the Grace Abounding, written BUNYAN IS DELIVERED FROM PRISON—CONTROVERSY WITH 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 1 Vol. i., p. 278; and vol. iii., p. 13. 2 Vol. ii., p. 593. 3 Vol. ii., p. 594.—Heroic man! British Christians are most deeply indebted to thee, and thy fellow-sufferers, for the high privileges they now enjoy. May thy name be had in everlasting remembrance. As Charles II. felt himself securely seated on his throne, his design to establish an absolute monarchy became more and more apparent. The adulation 4 Vol. i., p. 62. It has been doubted whether he was justified in thus making excursions from the prison. This may be answered by the question-Was Peter justified in leaving the prison, and going to the prayer-meeting at Mary's house? Acts, xii., 7-19. Vol. iii., p. 19. 1 of his professed friends, and the noisy popularity | Bunyan to the office of elder, that their way in with which he was greeted, appear to have fos- that respect may be cleared up to them.' At tered his crafty designs to rid himself of parlia- a meeting held at Bedford, on the last day of mentary government. His whole conduct was that the ninth month (November), there was appointed of a Papist, who keeps no faith with Protestants; another meeting to pray and consult about conor of a statesman, whose religion, honour, and cluding the affair before propounded, concerning truthfulness, were wholly subservient to expediency. gifts of the brethren to be improved, and the To further his object, he formed a council of five choyce of brother Bunyan to office, at Gamlingay, noblemen, two of whom were Roman Catholics, on the 14th day, and at Hawnes, the 20th, and at and the other three either careless as to religion or Bedford, the 21st of the same instant, which it was professed infidels. The first letter of their names desired might be a general meeting.' After all formed the word CABAL. Aided by these he sought this jealous care, and these fervent applications to to extinguish liberty, and extirpate the Protestant the throne of grace for Divine guidance, the result faith. To furnish himself with the means of was most gratifying. At a full assembly of the indulging his unbridled passions, he, like a buc- church at Bedford, the 21st of the tenth month,3 caneer, seized the Dutch merchantmen returning after much seeking God by prayer and sober confrom India and Smyrna, without any declaration ference formally had, the congregation did at this of war, and laid his hands upon all the money meeting, with joynt consent, signified by solemn borrowed of his merchants which had been de- lifting up of their hands, call forth and appoint posited in the exchequer. He then united himself our brother John Bunyan to the pastoral office or with France to destroy Holland, the stronghold of eldership. And he accepting thereof, gave himliberty. To gratify the Roman Catholics, and self up to serve Christ and his Church, in that conciliate the Dissenters, he issued a declaration in charge, and received of the elders the right hand favour of liberty of conscience, the seal to which of fellowship, after having preached fifteen years.' he afterwards broke with his own hands, but he The choice thus solemnly made, was ratified by the could not prevent a considerable degree of religious abundant blessings of heavenly union and great liberty arising from such vacillating conduct. prosperity-no stranger or novice, but one whose preaching and writings had proved most acceptable to them for a series of years-one that had been owned and blessed of his God, and whom the church delighted to honour. 2 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 the 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 to 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 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 Hawnes, 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 choyce of brother 1 Rapin. At the same church meeting, The congrega tion 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 honourable 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 Hawnes, and at Gamlingay, 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 3 The ecclesiastical year commenced in March. The tenth 2 For an accurate copy of this declaration, see vol. iii., p. 21.month meaus December. |