|
Main
- books.jibble.org
My Books
- IRC Hacks
Misc. Articles
- Meaning of Jibble
- M4 Su Doku
- Computer Scrapbooking
- Setting up Java
- Bootable Java
- Cookies in Java
- Dynamic Graphs
- Social Shakespeare
External Links
- Paul Mutton
- Jibble Photo Gallery
- Jibble Forums
- Google Landmarks
- Jibble Shop
- Free Books
- Intershot Ltd
|
books.jibble.org
Previous Page
| Next Page
Page 1
Though Stephen Crisp's letters, sermons, and journal promptly appeared
in print and were widely circulated, the "Short History" remained
after his death in the bundle of his papers in Colchester. John
Bunyan's famous book "The Pilgrim's Progress" had appeared with its
primitive woodcuts in 1678. It received immediate recognition and
in due time was acclaimed the greatest religious book produced in
England. Stephen Crisp's allegory is minimal besides it (some 30 pages
as against 207), but the "Long Travel" retains significance because of
its more modern point of view.
This tiny tract usually printed in pocket size (2" x 3") sometimes
with a passage from the author's journal included, was reprinted
more than twenty times. I happened upon it in the Friends Historical
Library at Swarthmore College twenty years ago. They then had four
copies. Today they have more than a dozen.
How does Stephen Crisp's theology differ from that of Bunyan's? In
the first place, while Crisp's pilgrim starts off with a pack on his
back of luggage for his journey, Bunyan's pilgrim had as his pack the
burden of guilt which is original sin. Second, Crisp's pilgrim soon
gives up confidence in human leadership having discovered a measure of
the Light. Third, he crosses the river early on his journey, whereas
for Bunyan's pilgrim the river is at the end, the river of death.
Fourth, Crisp's pilgrim reaches the House of God in this life. He
finds a satisfied multitude in the outer court. They invite him to
stay with them in easy circumstances but catching sight of his guide,
the Light, as it passes through a narrow door (compare Bunyan's wicket
gate) he presses on, divests himself of his travel-worn garments and
enters the House of God. Here, like the Friends with whom Stephen
Crisp had found Peace after his own period of seeking, he first rests
from struggle, then finds his calling which is to supply the needs
of the young, and finally aspires to bring his good tidings to the
Babylon from which he had set out.
"The Pilgrim's Progress" is incomparably more exciting with raging
beasts, Giant Despair, and Apollyon with all his hosts. The people
Bunyan's pilgrim meets are more vivid, portrayed with cruel detail and
lusty humor. Theologically the Quaker tract is of a different age,
not less exacting, but less pictorial. The medieval detail is gone but
intense inwardness, devotion, and obedience are still required of the
seeker to enable him to become a finder.
In his "Varieties of Religious Experience," which I heard William
James deliver as a series of lectures at Stanford University when I
was a Freshman over sixty years ago, he said of the religion of the
Quakers: In a day of shams it was a religion of veracity rooted in
spiritual inwardness and a return to something more like the original
gospel truth than men had ever known in England. He continued, so far
as our Christian sects are evolving into liberality, they are simply
reverting in essence to the position which Fox and the early Quakers
so long ago assumed.
With this conclusion I heartily commend to sympathetic seekers today
the brief allegory by Stephen Crisp: "A Short History of a Long Travel
from Babylon to Bethel."
Anna Cox Brinton
A SHORT HISTORY
In the days of my youth, when I lived at home in my father's house,
I heard many people talk of the house of God; and that whosoever did
attain to get into it did enjoy all manner of happiness, both in this
world and that which is to come. And a great desire kindled in me, if
it were possible, to get into the house; yet I know not where it was,
neither did they who talked of it; but they had heard the report, and
they reported what they had heard. There were also some books, that
had been written by men who had been in that house; which books did
declare much of the joy and felicity they had in the house. These
books I got, and read them over and over; which did much strengthen
my belief in the truth of the reports: yet by no means could I tell
which was my way. But so ardent were my desires, that I thought myself
willing to forsake my father's house, my country, and all, and travel
anywhere, wherever my legs would carry me, so that I might find this
house.
Previous Page
| Next Page
|
|