vol. i., p. 39.
154. Vol. i., p. 40.
155. Vol. iii., p. 655.
156. Rogers on Trouble of Mind.
157. Grace Abounding, No. 260.
158. 1st edition, p. 355.
159. Vol. ii., p. 425.
160. Vol. i., p. 40.
161. Vol. i., p. 769.
162. Vol. i., p. 549.
163. Church Book, 1671.
164. This secrecy became needful after the Restoration, as noticed more fully afterwards, p. lix. During those years of persecution, a frequent place of resort was a dell in Wain-wood, about three miles from Hitchin. Of this locality the following notice will be acceptable:—On the 19th of May, 1853, a splendidly hot day, my pilgrimage to the shrines of Bunyan was continued at Hitchin and its vicinity, in company with S. B. Geard, Esq. Here it was my honour to shake hands with honest Edward Foster, whose grandfather often entertained and sheltered John Bunyan. So singular a case I had never met with, that three lives should connect, in a direct line, evidence of transactions which occurred at a distance of 190 years. His grandfather was born in 1642, and for many years was a friend and companion of the illustrious dreamer. In 1706, when he was sixty-four years of age, his youngest son was born, and in 1777, when that son was seventy-one years of age, his youngest son was born, and in 1853 he has the perfect use of limbs and faculties, and properly executes the important office of assistant overseer to his extensive parish. With such direct testimony, we visited the very romantic dell, where, in the still hours of midnight, the saints of God were wont to meet and unite in Divine worship. It is a most romantic dell, in Wain-wood, which crowns a hill about three miles from Hitchin. We had some difficulty in making our way through the underwood—crushing the beautiful hyacinths and primroses which covered the ground in the richest profusion, and near the top of the hill came suddenly upon this singular dell—a natural little eminence formed the pulpit, while the dell would hold under its shade at least a thousand people—and now I must give you the countryman's eloquent description of the meetings of his ancestors. "Here, under the canopy of heaven, with the rigour of winter's nipping frost, while the clouds, obscuring the moon, have discharged their flaky treasures, they often assembled while the highly-gifted and heavenly-minded Bunyan has broken to them the bread of life. The word of the Lord was precious in those days. And here over his devoted head, while uncovered in prayer, the pious matrons warded off the driving hail and snow, by holding a shawl over him by its four corners. In this devoted dell these plain unpolished husbandmen, like the ancient Waldenses, in the valleys of Piedmont, proved themselves firm defenders of the faith in its primitive purity, and of Divine worship in its primitive style."
Their horses on which they rode, from various parts, were sheltered in neighbouring friendly farms, while they, to avoid suspicion, ascended the hill by scarcely visible footpaths. Could fine weather be insured, it would form a lovely spot for a meeting to celebrate the third jubilee of religious toleration—there listen to a Bunyan of our age, and devise measures for religious equality. Then we might close the service by solemnly objuring every system which gave power to tyrannise over the rights of conscience. Here, as in other places where Bunyan founded churches, the cause of Christ hath spread. At Hitchin, in 1681, about thirty-five Christians united in the following covenant:—
'We who, through the mercy of God, and our Lord Jesus Christ, have obtained grace to give ourselves to the Lord, and one to another by the will of God, to have communion with one another, as saints in one gospel fellowship:—Do, before God our Father, and our Lord Jesus Christ, and the holy angels, agree and promise to walk together in this one gospel communion and fellowship as a church of Jesus Christ, in love to the Lord and one to another, and endeavour to yield sincere and hearty obedience to the laws, ordinances, and appointments of our Lord and Lawgiver in his church. And also do agree and promise, the Lord assisting, to follow after the things which make for peace, and things wherewith one may edify another, that so living and walking in love and peace, the God of love and peace may be with us. Amen.'
This was probably drawn by Bunyan, and so simple and comprehensive has it proved, that the church has flourished, and lately a spacious and handsome place of worship has been erected, to accommodate a thousand worshippers, at a cost of Ł3000, all paid for, with a surplus fund in hand for contingencies, of Ł500. In addition, there are also large and commodious chapels for the Independents, Wesleyans, and Quakers.
165. Christ a Complete Saviour, vol. i., p. 210.
166. Law and Grace, vol. i., pp. 549, 550.
167. Life of Bunyan, p. xiv.
168. Sighs, vol. iii., p. 712.
169. Gospel Truths, vol. ii., p. 178.
170. Like the Beef-eaters, or yeomen of the guard at the present day.
171. Journal, folio, 1694, p. 144. Is it surprising that the Quakers, at such a time, assumed their peculiar neatness of dress?
172. Vol. ii., p. 178, 566.
173. Grace Abounding, vol. i., p. 41.
174. Nehemiah Coxe is said to have been a descendant from Dr. Richard Coxe, preceptor to Edward VI, and Dean of Oxford. He fled from persecution under Mary, was a troubler of his brother refugees by his turbulent temper, and his attachment to superstitious ceremonies. On his return, he was made Bishop of Ely, and became a bitter persecutor. Benjamin Coxe, A.M., probably a son of the furious bishop, was as ardently fond of rites and ceremonies. He was cited to appear before Laud for denying the jure divino of bishops, and the poor bishop said, "God did so bless me that I gave him satisfaction." Mr. Coxe soon after came out as a Baptist, and having preached at Bedford, he settled in Coventry. Here he disputed with Mr. Baxter and the Presbyterians; and the Independents had him imprisoned for defending adult baptism (Crosby, History of Baptists, i. 354), a very short mode of settling the controversy. Probably Nehemiah Coxe was his son, settled at Bedford as a shoemaker. He was a learned man, and, when tried at Bedford assizes for preaching the gospel, he was indicted in the usual Norman-French, or Latin; and pleaded first in Greek, which the prosecutors not understanding, he pleaded in Hebrew, arguing, that as his indictment was in a foreign tongue, he was entitled to plead in any of the learned languages. The counsel being ignorant of those languages, and the judge glad to get rid of a vexatious indictment, dismissed him, saying to the counselors, 'Well, this cordwainer hath wound you all up, gentlemen.' This anecdote is handed down in a funeral sermon by T. Sutcliff, on the death of Symonds, one of the pastors of the church at Bedford.
Another of this little band that was set apart with Bunyan, became so useful a preacher as to have been honoured with a record in the annals of persecution in the reign of Charles II. John Fenn was on Lord's-day, May 15, 1670, committed to prison for preaching in his own house; and on Tuesday, all his goods and stock in trade were seized and carted away, leaving his family in the most desolate condition.
In the following week, Edward Isaac, a blacksmith, another of this little band, having been fined, had all his stock in trade, and even the anvil upon which he worked, seized and carted away.
Such were the severe trials which these excellent citizens were, with their families, called to pass through, by the tyranny of the church; but they were light, indeed, in comparison with those that awaited the amiable and pious Bunyan.
175. If Christians recollected with what anxiety their teachers prepared and delivered their sermons, how constant and prayerful would be their attendance on the means of grace.
176.
