The Works of John Bunyan, vol 1, John Bunyan [reading like a writer TXT] 📗

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 goodwill 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