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

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 deathbed scene of the broken-hearted Mrs. Badman, is delicately and beautifully drawn.

307. Sutcliff’s History of Bunyan’s Church.

308. Vol. iii., p. 245.

309. A beautiful satire is contained in the account of the traitors—tradition, human wisdom, and man’s invention. This picture is drawn by an inimitable artist. Nor have we seen anything more admirably adapted to the present state of our Tractarian times.

Vol. iii. 277.

310. Vol. i., p. 22, No. 128.

311. Vol. ii., p. 574.

312. Life, 1692.

313. Grace Abounding (continued), vol. i., p. 63, and Life, 1692.

314. Vol. i., p. 505.

315. Vol. i., p. 719.

316. Vol. i., p. 753.

317. Some of the wax remains, but the coin is lost.

318. Vol. iii., p. 763.

319. Vol. i., p. 81.

320. Mr. Philip, Critique on Bunyan, p. vi. and xvi.

321. Vol. ii., p. 425.

322. Vol. iii., p. 766.

323. Grace Abounding, 1692.

324. No. 25, E.; 26, W.; 26, N.; 27, S.

325. As matters of curious interest to all lovers of Bunyan, we insert, in the accompanying page, engravings of these relics, from drawings by Mr. Edward Offor.

326. The chair is engraved above, and it will be seen that it has suffered some little dilapidation since the last published engraving of it. The legs have been cut down to suit the height of one of his successors in the ministry!! With regard to the pulpit, an old resident in Bedford says—The celebrated John Howard presented a new pulpit in the room of the old one, which was cut up. Of part of the wood a table was made, which now belongs to Mrs. Hillyerd.

327. Vol. iii., p. 297.

328. Vol. i., p. 714.

329. Vol. i., p. 686.

330. Vol. i., pp. 690, 691.

331. Vol. ii., p. 261.

332. Vol. iii., p. 748.

333. It is noticed, in a letter to the Secretary for Ireland, dated September 6, 1688—‘On teusday last died the Lord Mayor Sir J. Shorter. A few days before died Bunnian his lordship’s teacher or chaplain a man said to be gifted that way though once a cobler’

[Ellis’s Cor., vol. ii., p. 161]. We can excuse the sarcasm of a Roman Catholic, and with equal good nature, and more truth, remark, that the great and eminent pope, Sixtus V., was once a swineherd—not a bad school in which to study how to keep up a despotic sway over the Papacy.

334. Vol. iii., p. 308.

335. Law and Grace, marg., vol. i., p. 524.

336. Vol. ii., p. 651.

337. Vol. i., pp. 634, 635.

338. Vol. ii., p. 653.

339. Vol. i., p. 647.

340. Vol. ii., p. 15.

341. Vol. ii., p. 497.

342. Vol. iii., p. 251.

343. Emblem xiv., vol. iii., p. 751.

344. Christ is made known by the sufferings of his saints, vol.

ii., p. 701, and note.

345. Vol. iii., p. 751, and note.

346. Vol. iii., p. 595.

347. Vol. ii., p. 22.

348. Vol. ii., p. 257.

349. Works, folio, 1693.

***

GRACE ABOUNDING TO THE CHIEF OF SINNERS: A BRIEF AND FAITHFUL RELATION OF THE EXCEEDING MERCY OF GOD IN

CHRIST TO HIS POOR SERVANT, JOHN BUNYAN; WHEREIN IS PARTICULARLY SHOWED THE MANNER OF HIS CONVERSION, HIS

SIGHT AND TROUBLE FOR SIN, HIS DREADFUL TEMPTATIONS, ALSO HOW HE

DESPAIRED OF GOD’S MERCY, AND HOW THE LORD AT LENGTH THROUGH CHRIST

DID DELIVER HIM FROM ALL THE GUILT AND TERROR THAT LAY UPON HIM.

Whereunto is added a brief relation of his call to the work of the ministry, of his temptations therein, as also what he hath met with in prison. All which was written by his own hand there, and now published for the support of the weak and tempted people of God.

“Come and hear, all ye that fear God, and I will declare what he hath done for my soul.”—Psalm 66:16.

London: Printed by George Larkin, 1666.

This title page was afterwards altered, and instead of what follows the first line, he inserted,

Or a brief and faithful relation of the exceeding mercy of God in Christ to his poor servant, John Bunyan; namely, in his taking of him out of the dunghill, and converting of him to the faith of his blessed Son, Jesus Christ. Here is also particularly showed, what sight of, and what trouble he had for sin; and also what various temptations he hath met with, and how God hath carried him through them.

Corrected and much enlarged now by the Author, for the benefit of the tempted and dejected Christian.

ADVERTISEMENT BY THE EDITOR.

The great utility of remarkable accounts of the ways of God in bringing his sheep into the fold, must be admitted by all. The Bible abounds with these manifestations of Divine grace from the gentle voice that called Samuel, even unto the thunder which penetrated the soul of one, who followed the church with continued malignity, calling unto him, “Saul, Saul, why persecutest thou me?”—a voice so terrible, and accompanied by such a flood of light, as to strike the persecutor to the earth, and for a season to deprive him of sight.

The ‘Grace Abounding to the Chief of Sinners’ is doubly interesting, as it unfolds to us not only the return of a notorious prodigal, but a wondrous system of education, by which a chosen man was fitted for a wondrous work; heavenly and spiritual learning, which could not have been obtained in all the schools and universities in the world. It enabled a poor, vile, unlettered rebel—a blasphemous travelling tinker, to become a most eminent preacher; one whose native powers, sanctified by harrowing but hallowing feelings, attracted the deep attention of the most learned and pious of his contemporaries, while it carried conviction to the most impious and profane. Even beyond all this, his spiritual acquirements fitted him, without scholastic learning, to become the most popular, the most attractive, the most useful of English authors. His works increase remarkably in popularity. As time rolls on, they are still read with deeper and deeper interest, while his bodily presence and labours mingle in the records of the events of bygone ages.

Bunyan’s account of his singular trials and temptations may have excited alarm in the minds of some young Christians lest they should be in an unconverted state, because they have not been called to pass through a similar mode of training. Pray recollect, my dear young Christian, that all are not called to such important public labours as Bunyan, or Whitfield, or Wesley. All the members of the Christian family are trained to fit them for their respective positions in the church of Christ. It is a pleasant and profitable exercise to look back to the day of our espousals, and trace the operations of Divine grace in digging us from the hole of the pit; but the important question with us all should be, not so much HOW

we became enlightened, but NOW do we love Christ? Now do we regret our want of greater conformity to his image? If we can honestly answer these questions in the affirmative, we are believers, and can claim our part in that precious promise, “Whosoever liveth and believeth in me shall never die.” Spiritual life is ours, and eternal life is essentially connected with it, and must be our portion, without an inquiry into the means by which we were called, whether by the thunders and lighting of Sinai, as Paul was smitten, or by the “still small voice” (Acts 9:3,4; 1 Kings 19:12; Job 4:16,17).

The value of such a narrative to a terror-stricken prodigal is vividly shown by Bunyan, in his ‘Jerusalem Sinner Saved,’ in one of those colloquial pieces of composition in which he eminently shone. ‘Satan is loath to part with a great sinner. “What, my true servant,” quoth he, “my old servant, wilt thou forsake me now?

Having so often sold thyself to me to work wickedness, wilt thou forsake me now? Thou horrible wretch, dost not know, that thou hast sinned thyself beyond the reach of grace, and dost think to find mercy now? Art not thou a murderer, a thief, a harlot, a witch, a sinner of the greatest size, and dost thou look for mercy now?

Dost thou think that Christ will foul his fingers with thee? It is enough to make angels blush, saith Satan, to see so vile a one knock at heaven-gates for mercy, and wilt thou be so abominably bold to do it?” Thus Satan dealt with me, says the great sinner, when at first I came to Jesus Christ. And what did you reply? Saith the tempted. Why, I granted the whole charge to be true, says the other. And what, did you despair, or how? No, saith he, I said, I am Magdalene, I am Zacheus, I am the thief, I am the harlot, I am the publican, I am the prodigal, and one of Christ’s murderers; yea, worse than any of these; and yet God was so far off from rejecting of me, as I found afterwards, that there was music and dancing in his house for me, and for joy that I was come home unto him. O

blessed be God for grace, says the other, for then I hope there is favour for me.’

The ‘Grace Abounding’ is a part of Bunyan’s prison meditations, and strongly reminds us of the conversation between Christian and Hopeful on the enchanted ground.

‘Christian. Now then, to prevent drowsiness in this place, let us fall into good discourse.

‘Hopeful. With all my heart.

‘Christian. Where shall we begin?

‘Hopeful. Where God began with us.’

To prevent drowsiness, to beguile the time, he looks back to his past experience, and the prison became his Patmos—the gate of heaven—a Bethel, in which his time was occupied in writing for the benefit of his fellow-Christians. He looks back upon all the wondrous way through which the Lord had led him from the City of Destruction to Mount Zion. While writing his own spiritual pilgrimage, his great work broke upon his imagination.

‘And thus it was: I writing of the way, And race of saints, in this our gospel day, Fell suddenly into an allegory

About their journey, and the way to glory.’

‘As you read the