Works of John Bunyan Volume II Part 157

This I thank G.o.d for, that some of the brethren of this way, are of late more moderate than formerly, and that those that retain their former sourness still, are left by their brethren, to the vinegar of their own spirits, their brethren ingeniously confessing, that could these of their company bear it, they have liberty in their own souls to communicate with saints as saints, though they differ about water baptism.

Well, G.o.d banish bitterness out of the churches, and pardon them that are the maintainers of schisms and divisions among the G.o.dly.

'Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments; [farther it is] As the dew of Hermon, that descended upon the mountains of Zion: [Mark] for there the LORD commanded the blessing, even life for evermore' (Psa 133).

I was advised by some, who considered the wise man's proverb, not to let Mr. Paul pa.s.s with all his bitter invectives, but I consider that the wrath of man worketh not the righteousness of G.o.d; therefore I shall leave him to the censure and rebuke of the sober, where I doubt not but his unsavoury ways with me will be seasonably brought to his remembrance. Farewell.

I am thine to serve thee, Christian, so long as I can look out at those eyes, that have had so much dirt thrown at them by many.

J. BUNYAN

OF THE LOVE OF CHRIST

The love of Christ, poor I may touch upon: But 'tis unsearchable. Oh! there is none Its large dimensions can comprehend, Should they dilate thereon, world without end.

When we had sinned, in his zeal he sware, That he upon his back our sins would bear.

And since unto sin is entailed death, He vowed, for our sins he'd lose his breath.

He did not only say, vow, or resolve, But to astonishment did so involve Himself in man's distress and misery, As for, and with him, both to live and die.

To his eternal fame in sacred story, We find that he did lay aside his glory, Stept from the throne of highest dignity; Became poor man, did in a manger lie; Yea was beholden upon his, for bread; Had of his own not where to lay his head: Though rich, he did, for us, become thus poor, That he might make us rich for evermore.

Nor was this but the least of what he did; But the outside of what he suffered.

G.o.d made his blessed Son under the law; Under the curse, which, like the lion's paw, Did rend and tear his soul, for mankind's sin, More than if we for it in h.e.l.l had been.

His cries, his tears, and b.l.o.o.d.y agony, The nature of his death doth testify.

Nor did he of constraint himself thus give For sin, to death, that man might with him live.

He did do what he did most willingly, He sung, and gave G.o.d thanks, that he must die.

But do kings use to die for captive slaves?

Yet we were such, when Jesus died to save us.

Yea, when he made himself a sacrifice, It was that he might save his enemies.

And, though he was provoked to retract His blest resolves, for such, so good an act, By the abusive carriages of those, That did both him, his love, and grace oppose: Yet he, as unconcerned with such things Goes on, determines to make captives kinds Yea, many of his murderers he takes Into his favour, and them princes makes.

FOOTNOTES:

1. A tender conscience, jealous of grieving or offending the Holy Spirit, is of an inestimable value. If in our conscientious conclusions we offend others, we must leave to them an equal right to their own conclusions without harsh judgment.--Ed.

2. 'Squibbling,' feeble, ill-natured ridicule; now obsolete.--Ed.

3. 'Without the lids of the Bible,' not within it; a popular Puritan saying.--Ed.

4. 'Frump,' to mock, flout, scoff. 'You must learn to mock; to frump your own father on occason.' Ironically used in Ruggle's Ignoramus.--Ed.

5. Mr. D'Anvers, in a postscript to his History of Baptism, the first edition, 1673, thus violently attacks his brother Bunyan:--'Having read his book, I took myself concerned to give some short return to it, leaving his "manifold absurdities," "contradictions,"

"unbrotherly tauntings and reflections," "contemptions," "traducings the wisdom of Christ, and his holy appointments," to be called to account by that band that hath so well begun to reckon with him.'

He was in prison, and his brother thus visits him with gall and wormwood instead of consoling cordials. He goes on to confound water baptism with that of the Spirit, and charges Bunyan with 'ignorance and folly--dangerous and destructive to religion itself,'

'contradicting the authority of Christ,' calls him 'egregiously ignorant,' 'self-condemning.' All this uncharitable vituperation was because Mr. Bunyan would hold communion with all those who had been baptized into, and put on, Christ. The pa.s.sage quoted is correct, except that 'married estate' should be 'marriage state.'

So satisfied was D'Anvers with the just and Christian correction given him for so egregious a blunder, that if he did not repent with tears, he took special care to leave out all this absurd reference to the marriage ceremony performed in water from his second edition.--Ed.

6. Strife and contention--evil speaking of surmisings among professors, are tokens of a carnal mind, injurious to spiritual peace, and abominable to G.o.d. The envious, discontented, and malicious, are the devil's working tools. If such die unsubdued by divine grace, they plunge themselves into the bottomless pit.

True wisdom avid strife and contention, is moderate in doubtful opinions, patient and cautious in judging others.--Ed.

A CASE OF CONSCIENCE RESOLVED; VIZ.,

WHETHER, WHERE A CHURCH OF CHRIST IS SITUATE, IT IS THE DUTY OF THE WOMEN OF THAT CONGREGATION, ORDINARILY, AND BY APPOINTMENT, TO SEPARATE THEMSELVES FROM THEIR BRETHREN, AND SO TO a.s.sEMBLE TOGETHER, TO PERFORM SOME PARTS OF DIVINE WORs.h.i.+P, AS PRAYER, ETC., WITHOUT THEIR MEN?

AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED.

BY JOHN BUNYAN.

EDITOR'S ADVERTIs.e.m.e.nT.

This exceedingly rare tract was first published in 1683, and was not reprinted, either separately, or in any edition of Bunyan's works. The public are indebted to the owner of a copy in perfect preservation, who kindly lent it, with a painful prohibition that he is to remain unknown; but with full allowance to any one who wishes to collate it with this new edition, by applying to the editor.

At the time this case was drawn and submitted to Mr. Bunyan for his opinion, he was one of the most popular preachers in the kingdom, and universally esteemed in all the churches of Christ, for his profound knowledge of the sacred Scriptures. This may account for such a case being sent to him, in preference to those ill.u.s.trious divines, who for learning and talent have been unrivalled in any age.

The Reformation had progressed through state impediments so slowly, that the ma.s.ses of the people were involved in the grossest darkness. So Mr. Keach complained--"The church is but newly come out of the wilderness of popish darkness; and not so fully neither as to be as clear as the sun; as in due time she shall."[1]The era of the commonwealth let loose a flood of religious light and liberty: those who had just emerged from the darkness of Popery, and those who had received, implicitly, and without investigation, their religion from the formal services of the Liturgy, were now alarmed with the thunder of faithful exhortations, personally and prayerfully to examine the sacred Scriptures, upon pain of everlasting death. A light so new, and so marvellous, dazzled and perplexed those who rushed into it, without earnest prayer for divine guidance. They were like men who had been born and brought up in a dark, a deep, a noisome mine, when, suddenly emerging into light, are overpowered by its splendour. Long and sharp was the controversy whether singing ought to be used in public wors.h.i.+p; whether the seventh day of the week or the first was to be consecrated; whether ministers were to be paid for their services; and in this case, to define the privileges and duties of women as helpers in the gospel; and it is surprising that this question is almost as new now as it was then. It is thus stated--"Whether it is the duty of the women of the churches of Christ to separate themselves from their brethren, and, as so separate, to perform divine wors.h.i.+p by themselves."

It appears that some females in Bedford were in the habit of thus meeting, under the advice of a Mr. K. They held prayer meetings for special purposes, at the imminent risk of imprisonment; but whether, in these meetings, they exhorted, or preached to each other, does not appear. John Bunyan was applied to for advice, which he plainly gives. He was a stern advocate for scriptural authority in all things pertaining to divine wors.h.i.+p; and one who, in regarding the invaluable virtues of women, most admired retiring modesty as the loveliest adornment of the female character.

The terms he uses, and the spirit in which he writes, intimate plainly that his own wife, who was remarkable for her devotion to G.o.d and her affectionate attachment to her husband, was also the most obedient of her s.e.x.

In this tract we find no unmeaning gallant fribbling, but the solemn language of one who had death and judgment before his face.

He conducts the inquiry with great care, as becomes a subject of such universal interest: and the great majority of Christians remain to this day his disciples. The Society of Friends is an exception, as to females being admitted to the ministry; while the Wesleyan Methodists have gained a most beneficial influence, by embracing, to the full extent, Bunyan's notions of rendering available the tender zeal, in comparatively private labours, of their pious females, in spreading the hallowed influences of Christianity.

The Society of Friends stands upon high ground in justifying its practice in allowing females to minister in holy things. J. J. Gurney says--"Friends believe it right, freely and equally to allow the ministry of both s.e.xes." His reason is--"That all true ministry is under the immediate spirit of the influence of Christ: therefore we are bound to make way for the exercise of the gift of all persons that the Spirit may direct into this service. We dare not say to the modest and pious female, 'Thou shalt not declare the word of the Lord,' when we believe that an infinitely higher authority has issued a directly opposite injunction."[2]

The difference arises as to the more public work of the ministry in proclaiming or preaching the kingdom of Christ to the world.

In the ordinary ministry, by teaching the young--by a G.o.dly conversation--by visiting and praying with the sick and afflicted--by encouraging the inquirers and directing their way to the kingdom of heaven,--in these important duties there appears to be neither male nor female in Christ Jesus--all are equal.

John Bunyan would have united to a great degree with John Gurney in these sentiments. But as our Lord appointed no female evangelists, or apostles, or missionaries; and as the Holy Ghost has directed, that all bishops or elders should be married MEN, it would appear a strange innovation to place a female in the pastoral office.

Bunyan believed that G.o.d usually commissions men and not women to this important work. J. J. Gurney fully admits that women "are forbidden to usurp authority over the man," and therefore no active part is a.s.signed to them in public a.s.semblies for the settlement of the affairs of the church. [3] The women's meetings were established for the purpose of exercising a wholesome care over their own s.e.x. [4] "That faithful women should be helps to the men in the service of truth, as they are outwardly in civil and temporal things." [5] And to this who can refuse his hearty AMEN.

There is too much sectarian spirit in all our controversies.

Reader, in considering this subject, endeavour to forget for the time those opinions in which you have been trained. Examine the question by the Word alone, and may the Holy Spirit inscribe upon your hearts that divine record, which is to be found only in the Christian system: "There is neither male nor female: for ye are all one in Christ Jesus" (Gal 3:28). G. OFFOR. THE EPISTLE DEDICATORY TO THOSE G.o.dLY WOMEN CONCERNED IN THE FOLLOWING TREATISE.

HONOURED SISTERS,

'Tis far from me to despise you, or to do anything to your reproach.

I know you are beloved of G.o.d for the sake of Christ, and that you stand fixed for ever by faith upon the same foundation with US. I also know that the Lord doth put no difference betwixt male and female, as to the communications of his saving graces, but hath often made many of your s.e.x eminent for piety; yea, there hath been of you, I speak now of ordinary Christians, that for holiness of life have outgone many of the brethren: Nor can their virtuous lives but be renown and glory to YOU, and conviction to those of US that have come behind you in faith and holiness. The love of women in spirituals, as well as naturals, ofttimes outgoes that of men.

When Christ was upon earth, we read not that any man did to, and for him, as did the woman that was a sinner, Joanna, Susanna, and many others (Luke 7:36-38, 8:1-3). And as they have shewed themselves eminent for piety, so for Christian valour and fort.i.tude of mind, when called of G.o.d to bear witness to, and for his name in the world: as all histories of that nature doth sufficiently testify.

They were WOMEN, as I take it as well as men, that were tortured, and that would not accept of deliverance, that they might obtain a better resurrection (Heb 11:35). Wherefore I honour and praise your eminency in virtue; and desire to be provoked by the exceeding piety of any of you, in all holy conversation and G.o.dliness.

And although, as you will find, I have not without a cause, made a question of the lawfulness of your a.s.sembling together, by yourselves, to perform, without your men, solemn wors.h.i.+p to G.o.d: yet I dare not make you yourselves the authors of your own miscarriage in this. I do therefore rather impute it to our leaders, who whether of a fond respect to some seeming abilities they think is in you for this, or from a persuasion that you have been better than themselves in other things; or whether from a preposterous zeal, they have put you upon a work so much too heavy for you: I shall not at this time concern myself to inquire into. But this is certain, at least it is so in my apprehension, that in this matter you are tempted by them to take too much upon you.

I am not insensible but that for my thus writing, though I thereby have designed your honour and good order; I am like enough to run the gauntlet among you, and to partake most smartly of the scourge of the tongues of some, and to be soundly brow-beaten for it by others: specially by our author, who will find himself immediately concerned, for that I have blamed him for what he hath irregularly done, both with the Word, to you, and me. I look also to be sufficiently scandalized, and counted a man not for prayer, and meetings for prayer, and the like; but I will labour to bear them with patience, and seek their good that shall be tempted to abuse me.

I had not, indeed I had not, spoke a word to this question in this manner, had not Mr. K. sent his paper abroad, and amongst us, for the encouraging this practice with us, in opposition to our peace.