A short history of a long travel from Babylon to Bethel

Stephen Crisp

INTRODUCTION

Writings of the first Quakers, even minor writings, often kindle in us today an ardor to seek what they sought and to find what they found. The excellent book by Luella M. Wright entitled "The Literary Life of the Early Friends, 1650-1725" is a pleasant and convenient introduction to these numerous and often lengthy productions of which 2600 have been listed for the first 75 years. Among them all, Luella Wright singles out one allegory; the only one, and it remained unpublished fully two decades after its composition. Why was this? Was it because, though the author was as sound a thinker and as persuasive an author as any among the followers of George Fox, an imaginary pilgrimage was inherently suspect, while the record of actual experiences in the form of a journal was not? Be this as it may, the slight loosening of standards with the opening of the eighteenth century allowed the "Second Day's Morning Meeting," which then censored Quaker manuscripts, to approve for printing "A Short History of a Long Travel from Babylon to Bethel." It was put out in 1711. How entertaining it would be to know the number of copies that were printed in that first edition.

Stephen Crisp was a famous preacher. "He had a gift of utterance beyond many" said his brethren in Colchester at the time of his decease. He was listened to by many outside the Society of Friends and his sermons, together with the prayer at the end of every one of them, were "exactly taken in character," that is in shorthand "as they were delivered ... in the meeting houses of the people called Quakers."

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.

And upon a time, as I was breaking my mind to a friend of mine upon this subject, he readily told me, there were men appointed in every place to guide those who were willing to go thither, and it was their business, and they had nothing else to do. When I heard this I was comforted, and desired him, if he loved me, to make me acquainted with one of those men. He told me he would; which he did. When I came to treat with the man, I let him know the fervent desire I had to get to the house of God, of which I had heard such excellent things; and that I understood he was one appointed to guide any thither, who were willing to go, and to persuade people to go, who were not willing. He very readily answered, and told me, it was his business to guide any thither who were willing to go; and if I would comply with his terms, and follow him, he would lead me thither. I asked him what his terms were. He said the way was long, and would lead him from home, and I must bear his charges, and something over, to all of which I agreed.

So we set forward on our journey, early in the morning; but before we had gone one whole day's journey, I saw my guide sometimes stand still, and look about him, and sometimes he would pull a little book out of his pocket, and read a little to himself; which made me begin to mistrust that he knew the way no better than I. However, I said nothing; but went on following him several days journey after this manner; and the farther we went, the more my guide was at a loss. Sometimes he went a little on, and then would look about him, and turn another way, and sometimes right back again for a while, and then turn again. So my suspicions grew very strong, and I began to be in great anxiety of spirit, but said little to him about it.