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Books: The Works of John Bunyan Volume 1

J >> John Bunyan >> The Works of John Bunyan Volume 1




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 here again.'[253]
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.'[254]
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.'[255]


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 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 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.[256] 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.[257]

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.'[258] 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, and we do
Lie arm in arm, and so hold fast
Each other; this is true.'[259]


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.'[260] 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.[261]

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.
Stand 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.'[262]

'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.'[263] 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.'[264]

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.'[265] '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.[266] 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,
Whom Smythes his curate in trimming excells;
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
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,'[267] 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 slaughter-shop, 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.'[268]
The allusion to moss growing on his eye-brows 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[269] 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.'[270]

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.[271] 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.

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 DECEASE
AND CHARACTER.

As Charles II felt himself 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 with Protestants; or of a
statesman, whose religion, honour, 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 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.[272] 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 of 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 favour of liberty of conscience, the seal to which
he afterwards broke with his own hands,[273] 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 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 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
Gamlingay, on the 14th day, and at Hawnes, the 20th, and at Bedfod,
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,[274] after much seeking God
by prayer and sober conference formally had, the congregation did
at this meeting, with joynt 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 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 honour.

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
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 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.[275] 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 Roughed'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; to read the Bible is considered to be
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, while 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 twelve years, upon an
excommunication 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 having 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, refer 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'[276]--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--