Works of John Bunyan Volume I Part 7

He reads a portion of Scripture, and, clasping her small hands in his, kneels on the cold stone floor, and pours out his soul to G.o.d; then, with a parting kiss, dismisses her to her mother. The rude lamp glimmers on the table; with his Bible, pen, and paper, he writes as though joy did make him write. His face is lighted as from the radiant jasper walls of the celestial city. He clasps his hands, looks upward, and blesses G.o.d for his goodness. The last you see of him--is alone, kneeling on the prison floor; he is alone with G.o.d.'

Charles Doe, who manifested most laudable anxiety to hand down the works of Bunyan to posterity, bears honourable testimony to his conduct while in prison. 'It was by making him a visit in prison that I first saw him, and became acquainted with him; and I must profess I could not but look upon him to be a man of an excellent spirit, zealous for his master's honour, and cheerfully committing all his own concernments unto G.o.d's disposal. When I was there, there were about sixty Dissenters besides himself there, taken but a little before at a religious meeting at Kaistoe, in the county of Bedford; besides two eminent Dissenting ministers, Mr. Wheeler and Mr. Dun (both very well known in Bedfordshire, though long since with G.o.d[249]), by which means the prison was very much crowded; yet, in the midst of all that hurry which so many new-comers occasioned, I have heard Mr. Bunyan both preach and pray with that mighty spirit of faith and plerophory of divine a.s.sistance that has made me stand and wonder.'[250] Here they could sing, without fear of being overheard; no informers prowling round. The world was shut out; and, in communion with heaven, they could forget their sorrows, and have a rich foretaste of the inconceivable glory of the celestial city. It was under such circ.u.mstances that Bunyan preached one of his most remarkable sermons, afterwards published under the t.i.tle of The Holy City or the New Jerusalem, 1665.

'Upon a certain first-day, being together with my brethren in our prison-chamber, they expected that, according to our custom, something should be spoken out of the Word for our mutual edification.

I felt myself, it being my turn to speak, so empty, spiritless, and barren, that I thought I should not have been able to speak among them so much as five words of truth with life and evidence. At last I cast mine eye upon this prophecy, when, after considering awhile, methought I perceived something of that jasper in whose light you find this holy city descended; wherefore, having got some dim glimmering thereof, and finding a desire to see farther thereinto, I with a few groans did carry my meditations to the Lord Jesus for a blessing, which he did forthwith grant, and helping me to set before my brethren, we did all eat, and were well refreshed; and behold, also, that while I was in the distributing of it, it so increased in my hand, that of the fragments that we left, after we had well dined, I gathered up this basketful. Wherefore, setting myself to a more narrow search, through frequent prayer, what first with doing and then with undoing, and after that with doing again, I thus did finish it.'[251] To this singular event the religious public are indebted for one of Bunyan's ablest treatises, full of the striking sparkles of his extraordinary imagination. It was a subject peculiarly adapted to display his powers--the advent of New Jerusalem, her impregnable walls and gates of precious stones, golden streets, water of life, temple, and the redeemed from all nations flocking into it.[252]

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 d.a.m.ned. 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 G.o.d'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 G.o.d. 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 G.o.d 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 G.o.d. The more his enemies raged, the more peace he experienced. In prison he received the visits of saints, of angels, and the Spirit of G.o.d.

'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 G.o.d 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 G.o.d.

Stand off, Christian; pity the poor wretch that brings down upon himself the vengeance of G.o.d. Your pitiful arm must no strike him--no, stand by, 'that G.o.d 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 G.o.d. '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 G.o.d 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 ent.i.tled 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, ent.i.tled 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 a.s.sembly of Moderate Divines:

'There's a moderate Doctour at Cripplegate dwells, Whom Smythes his curate in tr.i.m.m.i.n.g 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 d.a.m.nation,'[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 G.o.d 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 pa.s.sed 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 n.o.blemen, 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 pa.s.sions, 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 G.o.d 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 princ.i.p.al 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 G.o.d 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 a.s.sembly of the church at Bedford, the 21st of the tenth month,[274] after much seeking G.o.d 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 G.o.d, 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 G.o.d brother Bunyan and brother Fenn, and to entreat his gracious a.s.sistance and presence with them in their respective works, whereunto he hath called them.

The most extraordinary circ.u.mstance 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 a.s.sured 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 G.o.d, 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 Sh.o.r.eham, '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 Sh.o.r.eham 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--

'Yesterday there was a friend (a quaker) wth the king, one that is John Groves mate, he was the may yt. was mate to the master of the fisher-boat yt carried the king away when he went from Worcester fight, and only this friend and the master knew of it in the ship, and the friend carried him (the king) ash.o.a.re on his shoulders.

the king knew him again, and was very friendly to him, and told him he remembered him and of severall tings yt was done in ye ship att the same time. the friend told him the reason why he did not come all this while was yt he was satisfied in yt he had peace and satisfaction in himself yt he did what he did to releiue a man in distresse and now he desired nothing of him (the king) but that he would sett friends at libertie who were great sufferers or to that purpose and told the king he had a paper of 110 that were premunired yt had lain in prison about 6 years and none can release ym but him.

Soe the king took the paper and said there was many of ym and yt they would be in again in a monthes time and yt the country gentlemen complained to him yt they were so troubled wth the quakers. So he said he would release him six. but ye friend thinkes to goe to him again, for he had not fully cleared himselfe.'

This letter is endorsed by Fox himself, 'E Hookes to M F of pa.s.sages consering Richard Carver, that cared the King of his backe.'

E. Hooke's next letter, addressed to George Fox, thus continues the narrative--

'February, 1669-70.

'Dear G. F. As for the friend that was with the King, his love is to thee. He has been with the King lately, and Thomas Moore was with him, and the King was very loving to them. He had a fair and free opportunity to open his mind to the King, and the King has promised to do for him, but willed him to wait a month or two longer. I rest thy faithful friend to serve thee,

'E.H.'[277]

The captain of the fisher-boat was Nicholas Tattersall, whose grave, covered with a slab of black marble, is still to be seen in Brighton church-yard, with a long poetical inscription, now scarcely legible. On the Restoration, he applied for his reward, and was made a commander in the royal navy, with an annuity to him and his heirs for ever of 100. The family have recently become extinct.

His fisher-boat was moored for a considerable time in the Thames, opposite Whitehall. Years had rolled on, but the Quaker mate who had so materially a.s.sisted the flying prince--by keeping the secret--arranging the escape with the crew, and when, in fear of danger from a privateer, rowing the prince ash.o.r.e, and in shoal water carrying him on his shoulders to the land, near the village of Fecamp, in Normandy, yet he had not been with the king to claim any reward. This escape took place in 1651, and nearly twenty years had elapsed, ten of which were after the Restoration; so that in all probability the king, who with all his faults was not ungrateful, was agreeably surprised with his appearance at the palace. Whatever alteration the rough life of a sailor had made on his appearance, the king at once recognized him. All the progress he had made as to worldly prosperity was from being mate of a fisher-boat, under Tattersall, to becoming mate of a West Indiaman, under Captain Grove. His Majesty, who had pa.s.sed his time more with courtiers than with Quakers, was doubtless astonished that a poor man, having such a claim on his bounty, should have been so many years without seeking his recompense. On asking the reason, the Quaker n.o.bly answered to this effect, That the performance of his duty in saving the life of the hunted prince, was only a moral obligation, for the discharge of which G.o.d had amply repaid him by peace and satisfaction in his mind and conscience. And now, Sire, I ask nothing for myself, but that your Majesty would do the same to my friends that I did for you--set the poor pious sufferers at liberty, that they may bless you, and that you may have that peace and satisfaction which always follows good and benevolent actions. The king attempted feebly to argue, that they would soon offend again, and that they were much complained of by the country gentlemen. How readily the sailor might have said to his sailor king, Alter the ship's articles, let all the crew fare alike as to their free choice in religion, and there will be no grumbling in your n.o.ble ship; every subject will do his duty. The king offered to release any six, and we may imagine the sailor's blunt answer, What, six poor Quakers for a king's ransom!! His Majesty was so pleased as to invite him to come again, when he introduced another member of the Society of Friends, Thomas Moore. At this period an amazing number of Friends, men and women, were in the jails throughout the kingdom, torn from their families, and suffering most severe privations, under which great numbers had perished. The application for the release of the survivors, thus happily commenced, was followed up with zeal and energy, and crowned with great success. This narrative solves all those difficulties which rendered that remarkable event extremely mysterious. The question naturally arises why so debauched and dissolute a king should prefer such tight-laced Christians to be the peculiar objects of his mercy. The reason is perfectly obvious, he owed his life to one of their members, who, however poor as to this world, possessed those riches of piety which prevented his taking any personal reward for an act of duty. Shade of the n.o.ble sailor, thy name, Richard Carver, is worthy of all honour! And the more so, because thy gallant bearing has been studiously concealed in all the histories of these important transactions. Had he been a mischief-making Jesuit, like Father Huddleston, his n.o.ble deed would have been trumpeted forth for the admiration of the world in all ages. His name was left to perish in oblivion, because he was of a despised sect. It is an honour to Christianity that a labouring man preferred the duty of saving the life of a human being, and that of an enemy, to gaining so easily heaps of glittering gold.

And when all the resources of royalty were ready munificently to reward him, he, like Moses, preferred the rescue of his suffering friends to personal honours or emoluments--even to all the riches of England!

The efforts of Carver and Moore were followed by most earnest appeals for mercy by George Whitehead, who with Moore appeared before the king in council several times, until at length the royal word sanctioned this act of mercy. The Quakers were then appealed to by sufferers of other denominations, and advised them to obtain the permission of the king in council, that their names might be inserted in the deed; rendering them all the a.s.sistance that was in their power. Great difficulties were encountered in pa.s.sing the c.u.mbrous deed through the various offices, and then in pleading it in all parts of the country. The number of Quakers thus released from imprisonment was 471, being about the same number as those who had perished in the jails. The rest of the prisoners liberated by this deed were Baptists and Independents, and among the former was JOHN BUNYAN.

A very circ.u.mstantial narrative of these proceedings, copies of the minutes of the privy council, and other doc.u.ments, will be found in the introduction to The Pilgrim's Progress.[278] One of these official papers affords an interesting subject of study to an occasional conformist. It is the return of the sheriff of Bedfordshire, stating that ALL the sufferings of Bunyan--his privation of liberty, sacrifice of wife, children, and temporal comforts, with the fear of an ignominious death--were for refusing to attend his parish church and hear the Common Prayer service.

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 a.s.sizes 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.