The Works of John Bunyan, vol 1 by John Bunyan (books to read to improve english .TXT) 📕

Vol. i., p. 591.

75. The Rev. H. J. Rose, in his Biographical Dictionary, distorts this singular affair into, ‘he laid claim to a faith of such magnitude as to work miracles!’

76. Vol. i., p. 12.

77. Vol. iii., pp. 155, 156.

78. Vol. i., p. 12.

79. It is as easy for a camel to go through the eye of a needle, as for a man to pass through this door with the world on his back.

80. Vol. i., p. 13.

81. Vol. i., p. 13.

82. Holy War, vol. iii., p. 342, 346.

83. Bunyan on the Throne of Grace, vol. i., p. 677.

84. Vol. i., p. 80.

85. Holy War, vol. iii., p. 297.

86. Vol. i., p. 14.

87. Vol. iii., p. 123.

88. Addison.

89. Vol. i., p. 14.

90. April 1645. About 300 discontented persons got together in Kent, and took Sir Percival Hart’s house; Colonel Blunt attacked and dispersed them with horse and foot, regained the house, and made the chief of them prisoners. Whitelock, folio 137.

91. Vol. i., p. 15.

92. Vol. i., p. 15; No. 82.

93. Vol. i., p. 16.

94. Vol. i., p. 17, 18.

95. Vol. iii., p. 113.

96. Bunyan’s Saints’ Privilege and Profit, vol. i., p. 661.

97. Bunyan’s Saved by Grace, vol. i., p. 340.

98. Vol. i., p. 17.

99. Bunyan’s Christ a Complete Saviour, vol. i., p. 210.

100. Rogers on Trouble of Mind. Preface. Thus temptations are suited to the state of the inquiring soul; the learned man who studies Plato, Aristotle, and Aquinas, is filled with doubts arising from ‘philosophy and vain deceit, profane and vain babblings’; the unlettered mechanic is tried not by logic, but by infernal artillery; the threatenings of God’s Word are made to obscure the promises.

It is a struggle which, to one possessing a vivid imagination, is attended with almost intolerable agonies—unbelief seals up the door of mercy.

Bunyan agreed with his learned contemporary, Milton, in the invisible agency of good and bad spirits.

‘Millions of spiritual creatures walk the earth Unseen, both when we wake and when we sleep!’

The malignant demons watch their opportunity to harass the pilgrim with evil thoughts, injected when least expected.

101. Vol. i., p. 19.

102. Vol. i., p. 20.

103. The anxiety of this pious teacher was to press upon his hearers to take special heed, not to receive any truth upon trust from any man, but to pray over it and search ‘the Holy Word.’

This, Mr. Southey designates, ‘doctrine of a most perilous kind.’

How happy would it be for society if every religious teacher pressed this perilous doctrine upon their hearers, that it might bring forth the same fruit universally, as it did specially in Bunyan. Compare Grace Abounding, No. 117, and Southey’s Life, p.

27, 28.

104. Vol. i., p. 21.

105. Vol. i., p. 22.

106. Vol. iii., p. 115.

107. Vol. iii., p. 270.

108. Luther fell into the same mistake as to the Baptists, that Bunyan did as to the Quakers. Both were keenly alive to the honour of Christianity, and were equally misled by the loose conduct of some unworthy professors. Luther charges the Baptists as being ‘devils possessed with worse devils’ [Preface to Galatians]. ‘It is all one whether he be called a Frank, a Turk, a Jew, or an Anabaptist’

[Com. Gal. iv. 8, 9]. ‘Possessed with the devil, seditious, and bloody men’ [Gal. v. 19]. Even a few days before his death, he wrote to his wife, ‘Dearest Kate, we reached Halle at eight o’clock, but could not get on to Eisleben, for there met us a great Anabaptist, with waves and lumps of ice, which threatened us with a second baptism.’ Bunyan, in the same spirit, calls the Quakers ‘a company of loose ranters, light notionists, shaking in their principles!’ [Vol.

ii., p. 133, 9, 21]. Denying the Scriptures and the resurrection [Com. Gal. iv. 29]. These two great men went through the same furnace of the regeneration; and Bunyan, notwithstanding Luther’s prejudices against the Baptists, most affectionately recommended his Comment on the Galatians, as an invaluable work for binding up the broken-hearted.

109. Vol. i., p. 23.

110. Vol. ii., p. 181.

111. Vol. ii., p. 260.

112. Vol. i., p. 25; No. 158.

113. See note in vol. i., p. 26.

114. Vol. i., p. 29.

115. Vol. i., p. 30

116. The study of those scriptures, in order that the solemn question might be safely resolved, ‘Can such a fallen sinner rise again?’

was like the investigation of the title to an estate upon which a whole livelihood depended. Every apparent flaw must be critically examined. Tremblingly alive to the importance of a right decision, his prayers were most earnest; and at length, to his unspeakable delight, the word of the law and wrath gave place to that of life and grace.

117. Vol. i., p. 35.

118. Vol. iii., p. 100.

119. Irish sixpences, which passed for fourpence-halfpenny. See the note on vol. i., p. 36. Since writing that note I have discovered another proof of the contempt with which that coin was treated:—‘Christian, the wife of Robert Green, of Brexham, Somersetshire, in 1663, is said to have made a covenant with the devil; he pricked the fourth finger of her right hand, between the middle and upper joints, and took two drops of her blood on his finger, giving her a fourpence-halfpenny. Then he spake in private with Catharine her sister, and vanished, leaving a smell of brimstone behind!’—Turner’s Remarkable Providences, folio, 1667, p. 28.

120. Vol. i., p. 36.

121. Holy War.

122. Vol. ii., p. 141.

123. Luther and Tyndale.

124. Vol. iii., p. 398.

125. Vol. i., p. 495.

126. Vol. iii., p. 398.

127. Vol. iii., p.190.

128. Vol. iii., p. 186.

129. Bunyan on Christian Behaviour, vol. ii., p. 550.

130. Vol. ii., p. 570.

131. Vol. ii., p. 585.

132. The Nineteenth Article.

133. The sufferings of the Episcopalians were severe; they drank the bitter cup which they had shortly before administered to the Puritans. Under suspicion of disloyalty to the Commonwealth, they were most unjustly compelled to swallow the Covenant as a religious test, or leave preaching and teaching. Their miseries were not to be compared with those of the Puritans. Laud was beheaded for treason, but none were put to death for nonconformity. It was an age when religious liberty was almost unknown. These sufferings were repaid by an awful retaliation and revenge, when Royalty and Episcopacy were restored.

134. Penn’s Christian Quaker.

135. Folio, p. 417.

136. Vol. iii., p. 107.

137. Vol. iii., p. 765. The author of Bunyan’s Life, published in 1690, dates his baptism ‘about the year 1653.’

138. Life from his Cradle to his Grave, 1700.

139. September 21.

140. In the same year, and about the same period, Oliver Cromwell was made Lord Protector. Upon this coincidence, Mr. Carlisle uses the following remarkable language:—‘Two common men thus elevated, putting their hats upon their heads, might exclaim, “God enable me to be king of what lies under this! For eternities lie under it, and infinities, and heaven also and hell! and it is as big as the universe, this kingdom; and I am to conquer it, or be for ever conquered by it. Now, WHILE IT IS CALLED TO-DAY!’”

141. In possession of the Society of Antiquities.

142. Vol. i., p. 39.

143. Vol. i., p. 20.

144. Reading and Preaching.

145. Not to wait for one another, each one to come in good time.

146. Alluding to Bunyan, or his co-pastor, Burton, or to both of them.

147. Bunyan was about twenty-seven years of age.

148. This letter was copied into the church records at the time: the original cannot be found. It was published with Ryland’s Funeral Sermon on Symonds, 1788, and in Jukes’ very interesting account of Bunyan’s church, in 1849. The signature is copied from an original in the Milton State Papers, library of the Antiquarian Society.

149. Vol. i., p. 39.

150. Vol. i., p. 545.

151. Grace Abounding, No. 255, vol. i., p. 39.

152. Vol. i., p. 545.

153. Grace Abounding, No 255-259, vol. i., p. 39.

154. Vol. i., p. 40.

155. Vol. iii., p. 655.

156. Rogers on Trouble of Mind.

157. Grace Abounding, No. 260.

158. 1st edition, p. 355.

159. Vol. ii., p. 425.

160. Vol. i., p. 40.

161. Vol. i., p. 769.

162. Vol. i., p. 549.

163. Church Book, 1671.

164. This secrecy became needful after the Restoration, as noticed more fully afterwards, p. lix. During those years of persecution, a frequent place of resort was a dell in Wain-wood, about three miles from Hitchin. Of this locality the following notice will be acceptable:—On the 19th of May, 1853, a splendidly hot day, my pilgrimage to the shrines of Bunyan was continued at Hitchin and its vicinity, in company with S. B. Geard, Esq. Here it was my honour to shake hands with honest Edward Foster, whose grandfather often entertained and sheltered John Bunyan. So singular a case I had never met with, that three lives should connect, in a direct line, evidence of transactions which occurred at a distance of 190 years.

His grandfather was born in 1642, and for many years was a friend and companion of the illustrious dreamer. In 1706, when he was sixty-four years of age, his youngest son was born, and in 1777, when that son was seventy-one years of age, his youngest son was born, and in 1853 he has the perfect use of limbs and faculties, and properly executes the important office of assistant overseer to his extensive parish. With such direct testimony, we visited the very romantic dell, where, in the still hours of midnight, the saints of God were wont to meet and unite in Divine worship. It is a most romantic dell, in Wain-wood, which crowns a hill about three miles from Hitchin. We had some difficulty in making our way through the underwood—crushing the beautiful hyacinths and primroses which covered the ground in the richest profusion, and near the top of the hill came suddenly upon this singular dell—a natural little eminence formed the pulpit, while the dell would hold under its shade at least a thousand people—and now I must give you the countryman’s eloquent description of the meetings of his ancestors. “Here, under the canopy of heaven, with the rigour of winter’s nipping frost, while the clouds, obscuring the moon, have discharged their flaky treasures, they often assembled while the highly-gifted and heavenly-minded Bunyan has broken to them the bread of life. The word of the Lord was precious in those days. And here over his devoted head, while uncovered in prayer, the pious matrons warded off the driving hail and snow, by holding a shawl over him by its four corners. In this devoted dell these plain unpolished husbandmen, like the ancient Waldenses, in the valleys of Piedmont, proved themselves firm defenders of the faith in its primitive purity, and of Divine worship in its primitive style.”

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