The Works of John Bunyan, vol 1, John Bunyan [reading like a writer TXT] 📗

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 nonsectarianism. 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