Pastor Bunyan
ne Church Book of Bunyan Meeting : 1650-1821. With an Introduction by G. B. Harrison. (Dent. £5 5s.) John Bunyan : His Life and Times. By R. Winboult Harding, B.D. (Epworth Press. 2s. 6d.) The Church Book of Bunyan Meeting is certainly the most sumptuous, and by no means the least interesting, of the many excellent works that have so far been produced for the tercentenary celebrations. This very handsome folio is limited to 675 vellum bound copies : a reproduction in facsimile of the original folio in the possession of the Trustees of Bunyan Meeting at Bedford. It is fascinating not only for its association with Bunyan himself—it contains a number of actual entries in his own handwriting—but for the sidelights it throws upon a troubled period of religious and social history. First we have a brief account of the origin of the Church,
whose minutes are recorded in this book for the next hundred and seventy years :
" In this Towne of Bedford, and the places adjacent, there hath of a long time bone persons Godly, who in former times even while they remained without all forme and order as to visible Church communion according to ye Testament of Christ were very zealous according to their light, not onely to edify themselves, but also to propagate the Gospell, and help it forward, both by purse, and presente ; keeping always a door open and a table furnished, and free, for all such ministers, and Christians, who shewed their zeal for, and love to the Gospel of Christ."
The first move to provide "visible communion ",for these hitherto unorganized "persons godly" was made by John Gifford, a remarkable man who played a crucial part in Bunyan's life, as Grace Abounding generously testifies. Before meeting Gifford, Bunyan had passed through various phases. There had been his " godless " youth, probably exaggerated
by his own morbid sensitiveness, but at any, rate a youth unilltuninated by spiritual experience. Then followed the period when, having married a young wife who brought him
as her portion only a few religious books, he was induced to attend the Parish Church, and became outwardly a complacent formalist, but inwardly a prey to tormenting fears, doubts, and temptations. It was the accidental overhearing of the conversation of some of the good women of Gifford's flock, and the later introduction to Gifford himself, that opened for Bunyan the door to peace.
Gifford had had a strange career. He had been a major in the Royalist army, and a notorious swashbuckler. Taken prisoner in the fighting at Maidstone in 1648, he was con- demned to death, but escaped by the aid of his sister, and ultimately made his way to Bedford, where he began to• practice medicine, and where he was again noted for de- bauchery until his sudden reformation. His conversion remains as much a mystery as many other such miracles of the grace of God. At all events, Gifford soon made a name both as preacher and pastor, and, having overcome some initial opposition, he succeeded, in 1650, in securing from the " saintes," the more antient professors" among whom were apparently stout individualists, the "blessed resolution" to " walke together in the fellowship of the Gospel', and so to build an house for the name of our God."
Such was the inception of the Bunyan Meeting, which came to have its own building, but was domiciled for a time, under Cromwell's Establishment, in the Church of St. John, Bedford. Bunyan joined the fellowship in 1655, his name being twenty- sixth on the list of members. The first notice of him occurs on 28th June, 1657, when he was "instructed with brother Childe and brother John Fenn to go to friend Stratton, junior, of Houghton." His special gifts were soon discovered ; he was asked to speak a word of exhortation at one of the meetings ; and after this," as he himself wrote, sometimes when some of them did go into the Country to teach, they would also that I should go with them ; where, though as yet I did not, nor durst not, make use of my gift in an open way, yet more privately still, as I came amongst the good People in those places, I did sometimes speak a word of Admonition unto them also." But he was not long allowed to hide his light under a bushel, and at last, being still desired by the Church, after some solemn Prayer to the Lord, with fasting, I was more par- ticularly called forth, and appointed to a more ordinary and publick Preaching of the Word." Bunyan made rapid progress in the Church, and in 1672 -he was appointed its pastor—a position which, though he was often away in later years preaching in London and elsewhere, he retained until his death in 1688.
We are tempted to follow in detail, through the Church Book, the history of Bunyan's own association with his flock. But perhaps, in the limited space at our disposal, a few general references to the constitution and discipline of the Church may be preferable. Though the fellowship—being, after all, Puritan—did not accept converts without strict examination, it was founded on principles far broader than those then generally prevailing. Gifford, for his time, had astonishingly Catholic views, which are reflected in the beautiful letter written shortly before his death in 1655, and copied into the Church Book. "Concerning Laying on of hands, Anoynting with Oyles, Psalmes, or any external's," he said, "I charge everyone of you respectively that none . of you be found guilty of this great evill : which whiles some have committed, and yt. through a zeale for God, yet not according to knowledge ; they have erred from the ',awe of the Love of Christ ; and have made a rent from ye true Church which is but one . . . In your assembles avoide all disputes whidi gender to strifes ; as questions about externalls, and all doubtful disputations." It was from Gifford that Bunyan drew much of the inspiration that made him, in later life, an ardent prophet of spiritual unity as opposed to sectarian formalism. After Gifford's death the Church lapsed for a time into disharmony ; and Bunyan, in the first years of his pastorate, had a difficult task. But, though there were to be many subsequent falls from grace, the Church Book shows that a broad spirit of unity was in the main preserved through the whole period covered by the records.
Yet, while spiritual freedom was fostered, discipline was strict as applied to conduct. In Gifford's and Bunyan's day, drunkenness seems to have been the commonest failing. A characteristic entry is that concerning John Rush, who was excommunicated in 1673, as being "above the ordenery rates of drunkerds, for he could not be carried home from the Swan to his own house without the help of no less than three persons, who when they had brought him home could not present him as one a live to his familie, he was so dead drunke." Commercial honesty was insisted upon, and failure to pay debts was regarded as a sin. During Bunyan's ministry, for example, four days were set apart with fasting and prayer to god because of som disorders amongst som in the congre- gation specially for that som have run in to debt more than they can satisfie to the great dishonour of god and scandall of religion." Games of skill and chance were discouraged, and Sabbath breaking, though cases were rare, was, a serious offence. While immorality becomes slightly more frequent in later years, there seems to have been little of it in the early history of the community. But one case—and with this we must end our haphazard delving into the rich mine of the Church Book—is reported during Bunyan's pastorate. William Mann was found guilty of "committing fornication and un- eleanese with several', by his own confession and to the great repmache of the gospell and people of god ; and there fore for the vindication of god's name . . . we did then cast him out of the church and deliver him up to satan, for the destruc- tion of the flesh, and that his spirit may be saved in the day of the lord Jesus."
Beside the Church Book, Mr. Harding's little volume looks modest enough. But it presents a concise and readable summary of Bunyan's life, and is notable for its wise and illuminating commentary upon the Puritan spirit in general.
GILBERT THOMAS,
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