the Quakers, the event reflects no ordinary degree of honour 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 November 1672. Another letter shows that the
Bedfordshire prisoners were discharged before January 10, 1673;[279]
confirming Bunyan’s own account, published by him in the Grace
Abounding, 1680, that his imprisonment lasted complete twelve
years.[280]
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 Majestie’s memorand. The said Bunyan shewed his
license to Mr. Mayor, Mr. Overinge, Mr. Freeman, and Mr. Browne, being
then present, the 6th day of October, 1672, that being about two months
before his final release from jail.’[281]
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.[282]
While the premises occupied by Mr. Roughed were being converted into a
capacious meeting-house, the pastor was indefatigable in visiting the
sick, and 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, Hawnes, Cotton-end, and
Kempston, in connection with that at Bedford. When he opened the new
meeting-house, 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.[283] 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 he 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.
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.’[284]
He afterwards became a village preacher.
Bunyan was by no means a latitudinarian. No one felt 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.’[285] 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.’[286] 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.[287] 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 honey-comb.” Christ made
himself known to his disciples in breaking of bread; who would not,
then, that loves to know him, be present at such an ordinance? Ofttimes
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.’[288] 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, if 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 neighbours, 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 (honoured 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 behaviour, 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 you reverence, also, in the hearts of
them who were beholders of your meekness and innocency 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 honoured 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.
‘But, our dearly beloved, you know that, for our safety and your
profit, it is behoofful 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:—
‘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 honoured 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 being, 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.
The late Mr. Kilpin of Bedford considered the whole of this letter to
be entered in the minutes in Bunyan’s hand-writing.
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 meeting-house,
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 neighbouring 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
upon 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 Christian, 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 rigour. 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 at Rhode Island, and the
charter concludes with these words, ‘All men may walk as their
consciences persuade them, every one 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 to 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 armour-bearer as he.’[289] 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.”’[290] And attempt
was made to embroil Bunyan in a public disputation in London upon this
subject, which he very wisely avoided.[291] 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 upon 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, and with each other wrangle,
And did, instead of work, not much but jangle.’[292]
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.’[293] 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 squeakings of men
in a passion, caught and pinched in a sort of logical trap.’[294] 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 of it from a thread even to a shoe
latchet.’[295] 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,
D’Anvers 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
from 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 worthy an attentive
perusal, especially by those who cannot see the difference between
God’s foreknowledge and his foreordination.