can, it is one of the things which the Lord hateth, | utmost of his light in the scriptures urged for his to sow discord among brethren.' Pr. vi. 19.* Yet many years' experience we have had of these mischievous attempts, as also have others in other places, as may be instanced if occasion requireth it, and that especially by those of the rigid way of our brethren, the Baptists so called, whose principles will neither allow them to admit to communion, the saint that differeth from them about baptism, nor consent they should communicate in a church-state among themselves: but take occasion still ever as they can, both to reproach their church-state, and to finger from amongst them who they can to themselves. These things being grievous to those concerned, as we are, though perhaps those at quiet are too little concerned in the matter, therefore when I could no longer forbear, I thought good to present to public view the warrantableness of our holy communion, and the unreasonableness of their seeking to break us to pieces. At this Mr. William K[iffin], Mr. Thomas Paul, and Mr. Henry D'Anvers, and Mr. Denne, fell with might and main upon me ; some comparing me to the devil, others to a bedlam, others to a sot, and the like, for my seeking peace and truth among the godly. Nay, further, they began to cry out murder, as if I intended nothing less than to accuse them to the magistrate, and to render them incapable of a share in the commonwealth, when I only struck at their heart-breaking, church-rending principles and practice; in their excluding their holy brethren's communion from them, and their condemning of it [even] among themselves. They also follow me with slanders and reproaches, counting, it seems, such things arguments to defend themselves. My 2nd book, p. 34, 78. His re ply, p. 42. But I in the meantime call for proof, scripture proof, to convince me it is a duty to refuse communion with those of the saints that differ from them about baptism; at this Mr. P[aul] takes offence, calling my demanding of proof for their rejecting the unbaptized believer, how excellent soever in faith and holiness, a clamorous calling for proof, with high and swelling words, which he counteth not worthy of answer; but I know the reason, he by this demand is shut out of the Bible, as himself also suggesteth: wherefore when coming to assault me with arguments, he can do it but by sceming imports, suppositions, and strong presumptions, and tells you farther in his reply, That this is the *Strife and contention-evil speaking or surmisings among professors, are tokens of a carnal mind, injurious to spiritual peace, and abominable to God. 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 avoids strife and contention, is mode. rite in doubtful opinions, patient and cautious in judging others.-ED. practice; p. 41. of which light thou mayest easily judge, good reader, that hast but the common understanding of the mind of God, concerning brotherly love. Strange! that the scripture that everywhere commandeth and presseth to love, to forbearance, and bearing the burden of our brother; should yet imply, or implicitly import that we should shut them out of our Father's house; or that those scriptures that command us to receive the weak, should yet command us to shut out the strong! Thinkest thou, reader, that the scripture hath two faces, and speaketh with two mouths? yet it must do so, by these men's doctrine. It saith expressly, Receive one another, as Christ also received us to the glory of God.' Ro. xv. 7. But these men say, it is not duty, it is pre- Mr. P. Reposterous, and idolatrous; concluding that flections, to receive this brother, is not a custom of them, not yet of the churches of God: consequently telling thee, that those that receive such a brother are not (let them talk while they will) any of the churches of God: see their charity, their candour and love, in the midst of their great pretensions of love. p. 41. But be thou assured, christian reader, that for these their uncharitable words and actions, they have not footing in the word of God, neither can they heal themselves with suggesting their amicable correspondence to the world. Church communion I plead for, church communion they deny them, yet church communion is scripture communion, and we read of none other among the saints. True, we are commanded to withdraw from every brother that walketh disorderly, that he may be ashamed, yet not to count him as an enemy, but to admonish him as a brother.' 2 Th. iii. 6, 14, 15. If this be that they intend, for I know not of another communion, that we ought to have with those, to whom we deny church communion; then what ground of rejoicing those have that are thus respected by their brethren, I leave it to themselves to consider of In the meanwhile, I affirm, that baptism with water, is neither a bar nor bolt to communion of saints, nor a door nor inlet to communion of saints.' The same which is the argument of my books; and as some of the moderate among themselves have affirmed, that neither Mr. K. Mr. P. nor Mr. D'Anvers, have made invalid, though sufficiently they have made their assault. For Mr. Denne, I suppose they count him none of themselves, though both he, and Mr. Lamb, like to like, are brought for authors and abetters of their practice, and to refel my peaceable principle. For Mr. Denne, if either of the three will make his arguments their own, they may see what their servant can do: but I shall not bestow paper and ink upon him, nor yet upon Mr. Lamb; the one already, having given his profession the lie, and for the other perhaps they that know his life, will see little of conscience in the whole of his religion, and conclude him not worth the taking notice of. Besides Mr. P. hath also concluded against Mr. Denne, That baptism is not the initiating ordinance, and that his utmost strength for the justification of his own practice is, suppositions, imports, and strong presumptions,' things that they laugh at, despise and deride, when brought by their brethren to prove infant baptism. Railing for railing, I will not render, though one of these opposers, Mr. Dan. by name, did tell me, that Mr. Paul's reply when it came out, would sufficiently provoke me to so beastly a work: but what is the reason of his so writing, if not the peevishness of his own spirit, or the want of better matter. This I thank God 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 às saints, though they differ about water baptism. Well, God banish bitterness out of the churches, and pardon them that are the maintainers of schisms and divisions among the godly. 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,' Ps. cxxxiii. I was advised by some, who considered the wise man's proverb, not to let Mr. Paul pass with all his bitter invectives, but I consider that the wrath of man worketh not the righteousness of God; 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 much dirt thrown at them by many. I can look out at those eyes, that have had so J. BUNYAN. OF THE LOVE OF CHRIST. THE love of Christ, poor I may touch upon: He vowed, for our sins he'd lose his breath. Nor was this but the least of what he did; God made his blessed Son under the law; Nor did he of constraint himself thus give It was that he might save his enemies. That did both him, his love, and grace oppose: 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 ASSEMBLE TOGETHER, TO PERFORM SOME PARTS OF DIVINE WORSHIP, AS PRAYER, ETC., WITHOUT THEIR MEN? AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED, BY JOHN BUNYAN. London: Printed for Benj. Alsop, at the Angel and Bible in the Poultry, 1683. EDITOR'S ADVERTISEMENT. sharp was the controversy whether singing ought to be used in public worship; 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 worship 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 worship; 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 God and her affectionate attachment to her husband, was also the most obedient of her sex. 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 illustrious divines, who for learning and talent have been unrivalled in any age. The Reformation had progressed through state impediments so slowly, that the masses 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.'* 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 In this tract we find no unmeaning gallant fribwith the thunder of faithful exhortations, person-bling, but the solemn language of one who had ally and prayerfully to examine the sacred Scrip- death and judgment before his face. He conducts tures, upon pain of everlasting death. A light so the inquiry with great care, as becomes a subject new, and so marvellous, dazzled and perplexed those of such universal interest: and the great majority who rushed into it, without carnest prayer for of Christians remain to this day his disciples. The divine guidance. They were like men who had Society of Friends is an exception, as to females been born and brought up in a dark, a deep, a being admitted to the ministry; while the Wesleyan noisome mine, when, suddenly emerging into light, Methodists have gained a most beneficial influence, are overpowered by its splendour. Long and 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. * Breach Repaired,' a defence of singing in public worship, then newly and partially introduced. 1700, p. 2. 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 sexes. 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.'* 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 godly 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, * Distinguishing Practices of Friends, p. 280-1. 659 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 God 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 assigned to them in public assemblies for the settlement of the affairs of the church.† The women's meetings were established for the purpose of exercising a wholesome care over their own sex.‡ That faithful women should be helps to the men in the service of truth, as they are outwardly in civil and temporal things.'? 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.' Ga. iii. 28.-G. OFFON. P. 495. P. 509. Sketch of Friends' Discipline, p. 35, THE EPISTLE DEDICATORY TO THOSE GODLY 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 God 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 sex 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. Lu. vii. 36—38; viii. 1—3. And as they have shewed themselves eminent for piety, so for christian valour and fortitude of mind, when called of God to bear witness to, and for his name in the world: as all histories of that nature doth suffi ciently 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. He. xi. 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 godliness. And although, as you will find, I have not without a cause, made a question of the lawfulness of your assembling together, by yourselves, to perform, without your men, solemn worship to God: yet I dare not make you yourselves the authors of your own miscarriage in this. I do therefore rather impute it to your 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 I had not, indeed I had not, spoke a word to people been of a wise and quiet temper, his paper might have set us into a flame. But thanks be to God, we are at quiet, and walk in love, notwithstanding the LIFTS that have been to make us do otherwise. There are also the mouths of some opened against me for this, who lie at wait for occasions, and shew that they are glad to take them before they are given by me: to whom I now shew by this ensuing discourse, that I had a reason to do what I did. I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among them that are sanctified by faith in Jesus Christ: to whom be honour and glory for ever. And remain, your faithful friend and brother to pray for you, to love you in the gospel, and to do you what christian service I can, JOHN BUNYAN. A CASE OF CONSCIENCE RESOLVED, &c. Pray be pleased to leave your answer with S. F. in Bedford. THE occasion of my meddling in this manner with this controversy, is this. After I had, for reasons best known to myself, by searching found, that those called the women's meetings wanted for their Now having received the papers, and considering support, a bottom in the word: I called them in the contents thereof: I was at first at a question our fellowship into question. Now having so done, with myself, whether the thing was feigned, or my reasons for so doing, as was but reason, were true; and to that purpose, writ to these women demanded; and I gave them, to the causing of again: but calling to mind, that I had heard that practice with us to cease. So subject to the something of this before, I concluded there was word were our women, and so willing to let go ground to believe, as I do, [that it was true, and what by that could not be proved a duty for them not feigned:] And so resolved to answer his demand to be found in the practice of. But when I had and expectation. But to say nothing more as to so done, by what means I know not, Mr. K., | this, I will next present you with the arguments hearing of my proceeding in this matter, though he sent, and then with my manner of handling of I think he knew little of question or answer, sets them. pen to paper, and draws up four arguments for the justification of these meetings. The which, when done, were sent down into our parts; not to me, but to some of his own persuasion, who kept them, or sent them, or lent them whither they thought good: And so about two years after, with this note immediately following, they were conveyed to my hand. Bro: Bunyan, This enclosed, was sent to me from godly women, whose custom for a long time hath been to meet together to pray: who hearing of your contrary opinion, sent this. It came from Mr. K., who would desire to know what objections you have against it: and he is ready to give his further advice. Pray be pleased to give your answer in writing, for Mr. K. expects it. Your friends in the Lord, [Mr. K.'s Arguments for Female Prayer Meetings.] He begins with this question, Whether women fearing God may meet to pray together, and whether it be lawful for them so to do? Which done, he falls to a wonderment, saying, It seems very strange to me, that any who profess the fear fulness thereof: The rule for praying being so of God, can make any question touching the law * Probably a female branch of the family of John or Samuel cuted for suffering a meeting for religious worship to take Fenn, hatters at Bedford, who, in 1670, were cruelly perseplace in the house of John Fenn. Not only all their stock of hats, materials, and tools, but the whole of their household furniture was seized and carried off to satisfy ruinous fines. One John Bardolf was also cruelly persecuted for Christ's sake at the same time.-Vide Narrative of Arbitrary Proceedings at Bedford, 4to, 1670, in the editor's possession. |