thy own knowledge, or did any other tell thee so? However, that spirit that led thee out this way, is a lying spirit; for though I be poor, and of no repute in the world as to outward things, yet through grace I have learned, by the example of the apostle, to preach the truth, and also to work with my hands, both for mine own living, and for those that are with me, when I have opportunity. And I trust that the Lord Jesus, who hath helped me to reject the wages of unrighteousness hitherto, will also help me still, so that I shall distribute that which God hath given me freely, and not for filthy lucre sake.'[187] Thus had he learned of the apostle to 'make the gospel of Christ without charge' (1 Cor 9:18); and upon this subject they strangely agreed. The same agreement existed between them upon the necessity of inward light from the Holy Spirit; without which they both considered the Bible to be a dead letter. The peculiar principle which separates the Quaker from every other Christian community, has nothing to do with the light within. Upon that subject all evangelical sects are agreed. The substantial difference is whether our Lord intended the work of the ministry to be exclusively a work of benevolence, charity, and love, binding all who are capable of using the talent intrusted to them, to do it without worldly reward. Surely every man may be satisfied in his own mind upon such a subject, without quarrelling with, or anathematizing each other. Bunyan and Burrough agreed, without knowing it, in the sentiments of their illustrious and learned cotemporary, John Milton, as to the ministry being without charge; and had they, when offended, followed their Master's rule, 'If thy brother trespass against thee, go and tell him his fault between thee and him along' (Matt 18:15), had they met, and on their knees before the throne of grace, sought from heaven wisdom and charity in defending Divine truth, we can easily imagine that the approbation of God would have been manifested, by sending them on their important work in peaceful unity. They had been immersed in the same deep and solemn regeneration, and their ardent object was the same—to spread the influence of the kingdom of Christ.
When Christians of various denominations meet in prayer, how it melts down their sectarian bitterness. In this controversy, mention is made of a total abstinence movement in the time of the commonwealth, a germ which has put forth its mighty efforts in our more peaceful and happy times. A cloud now hovered over Bunyan, and threatened him with troubles of a very different kind to those of religious controversy. It will startle many of our readers to hear that, under the government of Cromwell, Bunyan was persecuted for his religious opinions and practices. Mr. Jukes, in his interesting History of Bunyan's Church, thus refers to it: 'Soon after he had resigned the office of deacon in 1657, the hand of persecution was raised against him; for at a meeting of the church, held on the 25th day of the twelfth month, in the same year (Feb. 1658), it was agreed that the 3d day of the next month be set apart to seek God in the behalf of our brother Wheeler, who hath been long ill in body, whereby his ministry hath been hindered; and also about the church affairs, and the affairs of the nation; and for our brother Whitbread, who has long been ill; and also for counsel what to do with respect to the indictment of brother Bunyan at the assizes, for preaching at Eaton.'[188]
Although persecution for religious opinions assumed a milder form under the Commonwealth, the great principles of religious freedom and equality were neither known nor practiced. The savage barbarities perpetrated upon Prynne, Bastwick, Burton, Leighton, and others, by Charles I and his archbishop, Laud, were calculated to open the eyes of the nation to the wickedness and inutility of sanguinary or even any laws to govern the conscience, or interfere with Divine worship. Alas! even those who suffered and survived became, in their turn, persecutors. The great object of persecution was the book of Common Prayer, the use of which was rigorously prohibited. The clergy were placed in an extremely awkward predicament. No sooner was the Act of Parliament passed ordering the Directory to be used and the Prayer-book to be laid aside, than the king, by his royal proclamation, issued from Oxford, November 13, 1645, ordered the Directory to be set aside, and the Common Prayer to be used in all the churches and chapels. Both these orders were under very severe penalties.
The Act against atheistical opinions, which passed August 9, 1650, illustrates the extraordinary state of the times. The preamble states that, 'Divers men and women have lately discovered themselves to be most monstrous in their opinions, and loose in all wicked and abominable practices.' It then enacts that—'Any one, not being mad, who pretends to be God Almighty, or who declares that unrighteousness, uncleanness, swearing, drunkenness, and the like filthiness and brutishness, or denying the existence of God, or who shall profess that murder, adultery, incest, fornication, uncleanness, filthy or lascivious speaking, are not wicked, sinful, impious, abominable, and detestable, shall be imprisoned, and, for a second offence, be transported.'[189]
One of the Acts that affected Bunyan was passed April 26, 1645, cap. 52—'None may preach but ordained ministers, except such as, intending the ministry, shall, for trial of their gifts, be allowed by such as be appointed by both houses of Parliament.' This was amended by 'an ordinance appointing commissioners for approbation of public preachers,' March, 1653. In this Dr. Owen, Goodwin, Caryl, and many others are named, who were to judge of the candidate's fitness to preach.[190] The Act which more seriously touched Bunyan was that of May 2, 1648, which enacts that any person saying, 'that man is bound to believe no more than by his reason he can comprehend, or that the baptizing of infants is unlawful, or such baptism is void, and that such persons ought to be baptized again, and, in pursuance thereof, shall baptize any person formerly baptized, shall be imprisoned until he gives security that he will not publish or maintain the said error any more.'[191] It was these intolerant proceedings that led Milton to publish a poem On the New Forcers of Conscience, beginning with these lines—
'Dare ye, for this, adjure the civil sword,
To force our consciences that Christ set free.'
This last-mentioned ungracious and uncalled-for Act against the Baptists, led some violent spirits to print a paper, entitled, 'The Second Part of England's new Chains Discovered,' this was read in many Baptist meeting-houses, and the congregations called upon to subscribe it: fortunately, they were peaceably disposed, and denounced it to the House of Commons in a petition, dated April 2, 1649. Mr. Kiffin and the others were called in, when the Speaker returned them this answer—'The House doth take notice of the good affection to the Parliament and public you have expressed, both in this petition and otherways. They have received satisfaction thereby, concerning your disclaiming that pamphlet, which gave such just offence to the Parliament, and also concerning your disposition to live peaceably, and in submission to the civil magistracy; your expressions whereof they account very Christian and seasonable. That for yourselves and other Christians, walking answerable to such professions as in this petition you make, they do assure you of liberty and protection, so far as God shall enable them, in all things consistent with godliness, honesty, and civil peace.'[192] Whether it was in consequence of this good understanding having remained between the Baptists and the Parliament, or from some application to the Protector, or from some unknown cause, the persecution was stayed;[193] for the indictment does not appear to have been tried, and Bunyan is found to have been present, and to have taken a part in the affairs of the church, until the 25th day of the 2d Month, 1660 (April), when 'it was ordered, according to our agreement, that our brother, John Bunyan, do prepare to speak a word at the next church meeting and that our brother Whiteman fail not to speak to him of it.'[194]
This invitation was very probably intended to introduce him to the congregation, with a view to his becoming an assistant pastor, but before it took place, he again appeared before the public as an author. The second production of his pen is a solemn and most searching work, founded upon the parable of the rich man and Lazarus, under the title of A Few Sighs from Hell, or the Groans of a Damned Soul; by that poor and contemptible Servant of Jesus Christ, John Bunyan, 1658. His humility led him to seek the patronage of his pastor; and Mr. Gifford, under the initials of J. G., wrote a preface of thirty-eight pages, but he dying before it reached the second edition, that preface was discontinued, and the title somewhat altered. The only copy of this first edition yet discovered is in the royal library at the British Museum. It appears to have belonged to Charles II, who, with more wit than decorum, has bound it up, as a supplement, to an extremely licentious book, as if it was intended to say, 'Her house is the way to hell, going down to the chamber of death';
