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Books: The Works of John Bunyan Volume 1

J >> John Bunyan >> The Works of John Bunyan Volume 1




Their horses on which they rode, from various parts, were sheltered
in neighbouring friendly farms, while they, to avoid suspicion,
ascended the hill by scarcely visible footpaths. Could fine weather
be insured, it would form a lovely spot for a meeting to celebrate
the third jubilee of religious toleration--there listen to a Bunyan
of our age, and devise measures for religious equality. Then we
might close the service by solemnly objuring every system which
gave power to tyrannise over the rights of conscience. Here, as
in other places where Bunyan founded churches, the cause of Christ
hath spread. At Hitchin, in 1681, about thirty-five Christians
united in the following covenant:--

'We who, through the mercy of God, and our Lord Jesus Christ, have
obtained grace to give ourselves to the Lord, and one to another
by the will of God, to have communion with one another, as saints
in one gospel fellowship:--Do, before God our Father, and our
Lord Jesus Christ, and the holy angels, agree and promise to walk
together in this one gospel communion and fellowship as a church of
Jesus Christ, in love to the Lord and one to another, and endeavour
to yield sincere and hearty obedience to the laws, ordinances, and
appointments of our Lord and Lawgiver in his church. And also do
agree and promise, the Lord assisting, to follow after the things
which make for peace, and things wherewith one may edify another,
that so living and walking in love and peace, the God of love and
peace may be with us. Amen.'

This was probably drawn by Bunyan, and so simple and comprehensive
has it proved, that the church has flourished, and lately a spacious
and handsome place of worship has been erected, to accommodate
a thousand worshippers, at a cost of £3000, all paid for, with
a surplus fund in hand for contingencies, of £500. In addition,
there are also large and commodious chapels for the Independents,
Wesleyans, and Quakers.

165. Christ a Complete Saviour, vol. i., p. 210.

166. Law and Grace, vol. i., pp. 549, 550.

167. Life of Bunyan, p. xiv.

168. Sighs, vol. iii., p. 712.

169. Gospel Truths, vol. ii., p. 178.

170. Like the Beef-eaters, or yeomen of the guard at the present
day.

171. Journal, folio, 1694, p. 144. Is it surprising that the Quakers,
at such a time, assumed their peculiar neatness of dress?

172. Vol. ii., p. 178, 566.

173. Grace Abounding, vol. i., p. 41.

174. Nehemiah Coxe is said to have been a descendant from Dr.
Richard Coxe, preceptor to Edward VI, and Dean of Oxford. He fled
from persecution under Mary, was a troubler of his brother refugees
by his turbulent temper, and his attachment to superstitious
ceremonies. On his return, he was made Bishop of Ely, and became
a bitter persecutor. Benjamin Coxe, A.M., probably a son of
the furious bishop, was as ardently fond of rites and ceremonies.
He was cited to appear before Laud for denying the jure divino of
bishops, and the poor bishop said, "God did so bless me that I gave
him satisfaction." Mr. Coxe soon after came out as a Baptist, and
having preached at Bedford, he settled in Coventry. Here he disputed
with Mr. Baxter and the Presbyterians; and the Independents had
him imprisoned for defending adult baptism (Crosby, History of
Baptists, i. 354), a very short mode of settling the controversy.
Probably Nehemiah Coxe was his son, settled at Bedford as a
shoemaker. He was a learned man, and, when tried at Bedford assizes
for preaching the gospel, he was indicted in the usual Norman-French,
or Latin; and pleaded first in Greek, which the prosecutors not
understanding, he pleaded in Hebrew, arguing, that as his indictment
was in a foreign tongue, he was entitled to plead in any of the
learned languages. The counsel being ignorant of those languages,
and the judge glad to get rid of a vexatious indictment, dismissed
him, saying to the counselors, 'Well, this cordwainer hath wound
you all up, gentlemen.' This anecdote is handed down in a funeral
sermon by T. Sutcliff, on the death of Symonds, one of the pastors
of the church at Bedford.

Another of this little band that was set apart with Bunyan, became
so useful a preacher as to have been honoured with a record in the
annals of persecution in the reign of Charles II. John Fenn was
on Lord's-day, May 15, 1670, committed to prison for preaching in
his own house; and on Tuesday, all his goods and stock in trade
were seized and carted away, leaving his family in the most desolate
condition.

In the following week, Edward Isaac, a blacksmith, another of this
little band, having been fined, had all his stock in trade, and
even the anvil upon which he worked, seized and carted away.

Such were the severe trials which these excellent citizens were,
with their families, called to pass through, by the tyranny of the
church; but they were light, indeed, in comparison with those that
awaited the amiable and pious Bunyan.

175. If Christians recollected with what anxiety their teachers
prepared and delivered their sermons, how constant and prayerful
would be their attendance on the means of grace.

176. Grace Abounding, vol. i., p. 42. The taunts and revilings of
a poet laureate upon Bunyan's preaching and sufferings need only
a passing notice. No words could be more vile and slanderous than
those of Mr. Southey. He says, 'Peace might be on his lips, and
zeal for the salvation of others in his heart, but he was certainly,
at that time, no preacher of good will, nor of Christian charity.'
How can we judge of a preacher's good will, but by 'peace on his
lips?' and what is the criterion of Christian charity, except it
be 'zeal for the salvation of others in his heart?'

177. Grace Abounding, No. 293, vol. i., p. 44.

178. Vol. i., p. 59. Eben. Chandler thus describes Bunyan: 'His
wit was sharp and quick, his memory tenacious; it being customary
with him to commit his sermons to writing after he had preached
them.'--Chandler and Wilson's Preface to Bunyan's Works, folio,
1692. All these autographs have unaccountably disappeared.

179. Noticed in the life annexed to Pilgrim, Part III.

180. In the editor's library, folio, 1635. Orthography was little
cared for in those days. On the beautiful portrait of Andrews, is
the autograph of Annie Brokett hir Blook!

181. This document is copied on page xxvi.

182. See page lxxii.

183. Vol. ii., p. 132.

184. Vol. ii., p. 133.

185. Vol. ii., pp. 140, 141.

186. The American authors of a recent life of Burrough, (William and
Thomas Evans, Philadelphia, republished by Gilpin, London, 1851),
have given an unfair account of his controversy with Bunyan, drawn
from Burrough's works in the shape of a supposed dialogue. Such
a disputation can only be understood by reading both sides of the
question. We unite with them in admiring the character of that
young but noble martyr. They are, however, wrong in their conclusion
that 'the meekness and gentleness of Christ softened and adorned
his whole character.' He was one of those that are called in the
Holy War, 'rough hewn men fit to break the ice.' Vol. iii. p. 270

187. Vol. ii., p. 201.

188. P. 16.

189. It is difficult to describe the state of those times. James
Naylor rode into Bristol, a multitude accompanying him, strewing
their scarfs, handkerchiefs, and garments on the ground for his
horse to tread on, and singing, Hosanna in the highest; holy, holy,
holy is the Lord God of Israel. He was addressed as the everlasting
son of righteousness, and prince of peace. His brain was bewildered
with adulation. Women kissed his feet, and called him Jesus the Son
of God. To stop the tumult, he was apprehended, and had he been
simply subjected to the discipline of a mad-house, like Mr. Brothers
of a later period, his blood would soon have recovered from its
agitation. Instead of this, a grand parade was made by trying him
before a Committee of the House of Commons, and, upon a report of
the whole house, he was convicted of 'horrid blasphemy,' and it
was by the small majority of fourteen that his life was spared.
His cruel sentence was whipping, pillory, his tongue bored through
with a red hot iron, a large letter B burnt into his forehead, and
to be imprisoned during the pleasure of Parliament. By his followers
he was considered a martyr; but the infatuation soon subsided. After
his release, he was mercifully restored to his senses, and became
a useful Quaker.

190. These commissioners were called 'triers,' and, being high
Calvinists, were nick-named Dr. Absolute, chairman, Mr. Fatality,
Mr. Fri-babe, Mr. Dam-man, Mr. Narrow-grace, Mr. Indefectible,
Mr. Dubious, and others. They turned out of their livings those
clergymen who were proved to be immoral in their conduct, and others
who did not come up to the orthodox standard. Of these, Mr. Walker,
in his account of the sufferings of the clergy, gives a long list.

191. This Act or ordinance of Parliament involved some of our
excellent ancestors in trouble. Hansard Knollys, Wm. Kiffin, Mr.
Lamb, and many others, were imprisoned for short periods; Edward
Barbour for eleven months. To avoid the informers, adult baptism was
performed at midnight; for this Henry Denne suffered imprisonment.
That gracious and valuable minister, Vavasor Powel also suffered a
short imprisonment during the Protectorate; his life was afterwards
sacrificed by a tedious imprisonment in the following reign. He was
taken, with his flock, at a midnight meeting; and for safe custody
they were locked up in the parish church, and there he preached
without molestation. When conveyed to the justice's house, while
waiting his worship's leisure, he again preached. When this
magistrate arrived, he was violently enraged that his house should
have been turned into a conventicle. He would have committed them
at once to prison, but two of his daughters were so affected with
the sermon, that, at their intercession, after severe threatenings,
the preacher and his friends were set at liberty.

192. From the original, in the editor's possession.

193. Cotton Mather says that these laws were never carried to
extremity, and were soon laid entirely by. Hist. of America.

194. Jukes' History of Bunyan's Church, p. 16.

195. Works, vol. iii., p. 667; especially pp. 672, 673.

196. No. 280-317, vol. i., p. 42-46.

197. Life and Death of Mr. J. Bunyan, 1700, p. 27.

198. Vol. iii., p. 767.

199. Grace Abounding, vol. i., p. 46.

200. See Note, vol. i., p. 45.

201. 4tp. London, 1659. A MS copy is in the editor's possession.

202. Vol. i., p. 683.

203. Vol. iii., p. 445.

204. Vol. iii., p. 48.

205. Vol. ii., p. 635.

206. Vol. iii., p. 680.

207. See postscript to The True Faith of the Gospel of Peace,
British Museum.

208. Vol. ii., p. 201.

209. Vol. i., p. 46.

210. Macaulay's History of England, vol. i.

211. Life of Badman.

212. Penn's England's Interest, 4to, 1676, p. 2.

213. Vol. ii., p. 593.

214. Vol. i., p. 51.

215. Vol. i., p. 51.

216. This very interesting Memoir was published by the Society of
Friends, 1825.

217. Case and Opinion, under the head 'Conventicles,' British
Museum. There is also a rare Tract, to prove that the Persecuting
Acts expired Oct. 24th, 1670.

218. Vol. i., p. 54. How unspeakable the mercy, that the persecutor
cannot plunge his implements of torture into the spirit, nor prevent
its intercourse with heaven!

A very deeply interesting narrative of all the particulars of this
examination and form of trial, was recorded by the sufferer. See
vol. i., p. 50.

219. There were three prisons in Bedford--the county jail,
the bridewell, and the tower jail. No decisive evidence has been
discovered as to which prison Bunyan was committed. Two views of
the bridge and prison are given in the plate at p. 63, vol. i.

220. Howard's Account of Lazarettos, &c. 4to, 1789, p. 150.

221. Elstow is a perpetual curacy or vicarage, worth at that time
only £35 per annum! forming one of the discreditable anomalies of
the church, in the division of its immense revenues.

222. He has favoured us with the following description of it:--'The
ring is of fine gold, very like in colour to that which has been
brought into this country from California. The head is, I think,
engraven, but the letters have not that sharpness about them which
indicates the engraving tool; and the I. B. are undoubted indents
made after the ring was finished.' It is not the usual emblem of a
mourning gift, for that would have the cross-bones under the skull;
it was more probably given as a special mark of esteem. Three things
are certain--1st, That it so valuable a gift excited the poor man's
pride, its loss must have been a serious annoyance to one whose
family was dependent upon his daily labour. 2d, His preaching
talent must have been highly appreciated, before he was known as the
author of the Pilgrim's Progress, to have brought him so valuable
a token of respect. But the most pleasing and remarkable reflection,
is the surprising progress of good-will among men of various
denominations, that a ring, worn by a despised and persecuted
Nonconformist of a former age, is now highly prized and worn, from
respect to his memory, by a dignified clergyman of the Established
church.

223. This was not his only ring; he left, inter alia, all his rings
to his wife. See. p. lxxii.

224. After he had lain in jail five or six days, an application
was made to a liberal justice at Elstow, named Crumpton, to release
him on bail; but he declined, fearing to give offence. He, however,
so felt for this persecuted servant of Christ, as to sell him an
edifice and barn, which, upon his release, was converted into a
large meeting-house.

225. Vol. ii., p. 107.

226. Vol. iii., p. 341, 366.

227. From his autograph, in the editor's possession, he spelt his
name John Keling.

228. Lord Campbell's lives of the Chief Justices.

229. Vol. i., p. 57. This forcibly reminds us of Greatheart's reply
to Giant Maul--'I am a servant of the God of heaven; my business
is to persuade sinners to repentance; if to prevent this be thy
quarrel, let us fall to it as soon as thou wilt,' vol. iii., p. 210.
Southey attempts to vindicate the justices in condemning Bunyan,
and grossly mis-states the facts; deeming him to be unreasonable
and intolerant; that preaching was incompatible with his calling,
and that he ought not to have sacrificed his liberty in such a
cause! The poet-laureate makes these assertions, knowing the vast
benefits which sprung from the determined piety and honesty of
the persecuted preacher. Would not By-ends, Facing-both-ways, and
Save-all, have jumped to the same conclusion?

230. Vol. i., p. 56.

231. Every Christian should read the appalling account of these
sufferings, recently published under the title of Ladies of the
Covenant.

232. Vol. iii., p. 17.

233. History of Baptists, vol. ii., p. 172. Robinson was a nephew
of Archbishop Laud, and appeared to inherit his evil spirit.

234. Wilson's History of Dissenting Churches, and the Trial of
Rosewell.

235. Vol. i., p. 198; and Grace Abounding, No. 326.

236. Vol. i., p. 48.

237. Baptized at Elstow, July 20, 1650.

238. Vol. i., p. 168.

239. Vol. ii., p. 279.

240. Vol. ii., p. 733.

241. Vol. i., p. 60.

242. The cut, copied from an old drawing of the house taken before
its entire demotion, at the end of last century, exhibits its quaint
characteristics. The bridge foot is to the spectator's right; the
church tower behind is that of St. Mary's, also seen in our view
of the jail, which would, of course, be seen from the bow-windows
of the old inn, in which the Judges met.

243. Vol. i., p. 60.

244. Lectures on the Pilgrim's Progress.

245. This valuable set of books came into the possession of my old
friend Mr. Wontner, of the Minories, London; it descended at his
decease, to his widow, who resided on Camberwell Green, and from
her to a daughter, married to Mr. Parnel, an orange merchant in
Botolph Lane. He was tempted to sell it to Mr. Bohn, the bookseller,
from whom it was bought for the Bedford library.

246. Charles Doe in Heavenly Footman, 2d edition, 1700.

247. Introduction to the Pilgrim, vol. iii., p. 6, 7.

248. Psalmody Edit., 1775, p. 137. George Whitefield, in recommending
the works of Bunyan, says, 'Ministers never write or preach so well
as when under the cross; the Spirit of Christ and of glory shall
rest upon them' [Preface to Bunyan's Works, 1767]. Admiring the
courage and honesty of Bunyan, when alluding to the Prayer-Book,
we earnestly unite in his petition--'The Lord in mercy turn the
hearts of his people, to seek more after the Spirit of prayer, and,
in the strength of that, to pour out their souls before the Lord.'

249. This was published in 1698.

250. Heavenly Footman, 2d edition, 1700, p. 126.

251. Vol. iii., p. 397, 398.

252. This deeply interesting book is dedicated to four sorts of
readers--the godly, the learned, the captious, and to the mother
of harlots. To her he says, 'I have nothing here to please your
wanton eye, or voluptuous palate; no paint for thy wrinkled face,
nor crutch to support thy tottering kingdom.' It is a very amusing
preface.

253. Vol. iii., p. 610.

254. Vol. i., p. 4.

255. Author's Apology for the Pilgrim.

256. Vol. i., p. 602.

257. Vol. iii., p. 7.

258. Grace Abounding, No. 322.

259. Vol. i., p. 65.

260. Vol. i., p. 741.

261. This jug is in possession of Mrs. Hillyard, widow of the late
Mr. Hillyard, who was minister of the chapel for fifty years, and
died in 1839. One tradition says the jug was used as noted in the
text; another that his broth was brought to 'chapel' in it, for
his Sunday dinner, in the vestry.

262. Vol. ii., p. 737-739.

263. 2 Cor 1:5; vol. ii., p. 735.

264. Vol. ii., p. 700.

265. Vol. i., p. 47.

266. Vol. i., p. 278; and vol. iii., p. 13.

267. Vol. ii., p. 593.

268. Vol. ii., p. 594.--Heroic man! British Christians are most
deeply indebted to thee, and thy fellow-sufferers, for the high
privileges they now enjoy. May thy name be had in everlasting
remembrance.

269. Vol. i., p. 62.

270. It has been doubted whether he was justified in thus making
excursions from the prison. This may be answered by the question--Was
Peter justified in leaving the prison, and going to the prayer-meeting
at Mary's house? Acts 12:7-19.

271. Vol. iii., p. 19.

272. Rapin.

273. For an accurate copy of this declaration, see vol. iii., p.
21.

274. The ecclesiastical year commenced in March. The tenth month
means December.

275. For a copy of these licenses, see vol. iii., p. 24.

276. 4to, vol. vii., p. 75.

277. I am greatly indebted to J. P. Brown, Esq., James Street,
Islington, for directing my attention to these letters.

278. Vol. iii., pp. 21-29.

279. Vol. iii., p. 27.

280. Vol. i., p. 47; No. 319.

281. Jukes' History of Bunyan's Church, p. 24.

282. Continuation of Life to Grace Abounding.

283. It is generally believed at Bedford, that, after Bunyan was
imprisoned, his family removed from Elstow to Bedford, in order
that they might have more frequent access to him; and that, on his
release, he made his abode there. His humble dwelling was much like
that of his father at Elstow, most unassuming; just such a cottage
as a poor wounded sinner would feel at home in when visiting his
pastor for advice. The late Rev. J. Geard, of Hitchin, in his Diary,
says--'July 17, 1774. I preached, for the first time, at Bedford,
to the successors of good Mr. Bunyan's congregation, and the next
day called at the house where he used to live, and went into the
room that tradition reported was his study. This house, though it
had been the habitation of so truly great a man, was now let for
about 40s. per annum.' Allowing for the difference in the value of
money, Bunyan would have now paid 16s. a-year rent for his humble
abode. It will be always matter of regret, that it was not purchased
and preserved by the members of the 'Old Meeting,' when it was
offered them before its destruction; we procured, however, a drawing
of it, which is here engraved. The cottage was in the parish of
St. Cuthbert, in the street opposite the meeting-house, and here
Bunyan lived, while he was pastor, from 1681 to 1688.

284. Pilgrim, vol. iii., p. 198.

285. Vol. ii., p. 649.

286. Vol. ii., p. 538.

287. Vol. ii., p. 219.

288. Vol. i., p. 757.

289. Vol. ii., 649.

290. Vol. ii., p. 638.

291. Vol. ii., p. 641.

292. Vol. iii., p. 758.

293. Christian Church, 8vo, 1747, p. 280.

294. The General Doctrine of Toleration, applied to Free Communion,
p. 8. George Whitefield most warmly approved the communion of all
God's saints with each other. This, I must own, more particularly
endears Mr. Bunyan to my heart. He was of a catholic spirit. The
want of water (adult baptism), with this man of God, was no bar to
outward Christian communion. And I am persuaded that if, like him,
we were more deeply and experimentally baptized into the benign and
gracious influences of the blessed Spirit, we should be less baptized
into the waters of strife about circumstantials and non-essentials.
For being thereby rooted and grounded in the love of God, we should
necessarily be constrained to think and let think, bear with and
forbear one another in love, and without saying, I am of Paul,
Apollos, or Cephas; have but one grand, laudable, disinterested
strife, namely, who should live, preach, and exalt the ever-loving,
altogether-lovely Jesus most.

295. Vol. iii., p. 398.

296. He hesitated as to the propriety of publishing it, probably
from the influence of the weighty opinion of Martin Luther. 'The
people are greatly delighted with allegories and similitudes, and
therefore Christ oftentimes useth them; for they are, as it were,
certain pictures which set forth things as if they were painted
before our eyes. Paul was a marvelous cunning workman in handling
allegories, but Origen and Jerome turn plain Scriptures into
unfit and foolish allegories. Therefore, to use allegories, it is
oftentimes a very dangerous thing' [Com. on Gal. iv. 21]. Such
instructions, from one he so much venerated, curbed his exuberant
imagination, and made him doubly watchful, lest allegorizing upon
subjects of such vast importance might 'darken counsel by words
without knowledge.'

297. Vol. iii., p. 739.

298. Even Dean Swift, in his popular Letter to a Young Divine,
says, 'I have been better entertained, and more informed by a few
pages in the Pilgrim's Progress, than by a long discourse upon
the will and the intellect, and simple and complex ideas.' Nothing
short of extraordinary merit could have called for such a eulogy
from so severe a critic.

299. Vol. iii., p. 166.

300. Within the Editor's memory, polished writers hesitated to
name our incomparable allegorist, on account of his humble name
and education. Thus Cowper sang--

'I name thee not, lest so despised a name Should move a sneer at
thy deserved fame.'

Now nearly all men find it difficult to do that name sufficient
honour. One of the most splendid steam-ships in America is called
after his name. A magnificent ship, for the China trade, was built
at Aberdeen by Walter Hood & Co., which so swiftly traversed the
ocean as to have made the voyage from Canton to London in ninety-nine
days, without any aid from steam. This beautiful and grand specimen
of the perfection of naval architecture is named The John Bunyan.
Roman Catholics have printed large editions of the Pilgrim, with
slight omissions, for circulation among the young under the care of
the nuns. Our English fanatics have committed a crime that would
make a papist blush. A Rev. E. Neale has clumsily altered the
Pilgrim's Progress, that Bunyan might appear to teach the things
which Bunyan's righteous heaven-born soul abhorred. It is a piece
of matchless self-conceit to think of mending that which has been
admired by the wisest of the human race in all nations, and which
has obtained an unbounded popularity. Such an attempt to alter it
is an acknowledgment that all the boasted power of Oxford, Exeter,
and Rome, are unable to invent a tale to supersede the matchless
beauties of the work of our spiritually-minded, heavenly-assisted
brazier. If Mr. Neale should, at any time, alter a deed and the
punishment for that felony is transportation for life. A similar
forgery was committed in a recent London edition of Dr. Cheever's
Hill Difficulty. The Tractarians, doubtless, commit these scandalous
outrages upon the Fathers, and all other writers, and deserve the
contempt of every honest, upright mind.

301. Vol. i., p. 473.

302. Vol. i., p. 480.

303. Two views of this meeting-house, an exterior and interior, after
its conversion into a workshop, are given in the Plate facing page
i. of this Memoir. In the interior, part of the beams and pillars
that supported the gallery still remain.

304. Toplady's Works, vol. iv., p. 463.

305. Vol. iii., p. 637.

306. One of his anecdotes is remarkable, as exhibiting the state
of medical knowledge in his neighbourhood. A poor wretch, who had
taught his son to blaspheme, was affected with a nervous twisting
of the muscles of his chest. This was supposed to arise from
a Satanic possession. One Freeman, a more than ordinary doctor,
attempted the cure. They bound the patient to a form, with his head
hanging down over the end; set a pan of coals under his mouth, and
put something therein that made a great smoke, to fetch out the
devil. There they kept the man till he was almost smothered, but
no devil came out of him [Vol. iii., p. 605]. The death-bed scene
of the broken-hearted Mrs. Badman, is delicately and beautifully
drawn.