When it is considered that Bunyan was very severe in his remarks upon 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.