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But wait, and count that all his hard gainsays
Are nothing else but fatherly delays.
Then imitate him, praying souls, and cry;
There's nothing like to importunity.


“Behold how eager this our little boy
Is for this butterfly, as if all joy,
All profits, honours, yea, and lasting pleasures,
Were wrapt up in her, or the richest treasures
Found in her, would be bundled up together
When all her all is lighter than a feather.

He halloos, runs, and cries out, Here, boys, here!
Nor doth he brambles or the nettles fear:
He stumbles at the mole-hills, up he gets,
And runs again, as if bereft of wits;
And all his labour and this large outcry
Is only for a silly butterfly.

COMPARISON. This little boy an emblem is of those Whose hearts are wholly at the world's dispose. The butterfly doth represent to me The world's best things at best but fading be: All are but painted nothings and false joys, Like this poor butterfly to these our boys, His running through the nettles, thorns, and briars, To gratify his boyish fond desires ; His tumbling over mole-hills to attain His end, namely, his butterfly to gain, Doth plainly shew what hazards some men run, To get what will be lost as soon as won.

Men seem in choice, than children far more wise
Because they run not after butterflies;
When yet, alas ! for what are empty toys,
They follow children, like to beardless boys.

In 1684, Dr. Barlow, bishop of Lincoln, published a letter, calling on his clergy to enforce the laws against dissenters, in concurrence with another to the same effect, drawn up by the Bedfordshire justices. In consequence of this,

many were cited unto the spiritual courts, excommunicated, and ruined."-Neal.

To comfort and encourage the victims of this persecution, Bunyan wrote his “Advice to Sufferers," which was published the same year. He also “made it a part of his business to extend his charity to such as were taken and imprisoned, and gather relief for such of them as wanted. ... Those whose spirits began to sink, he encouraged to suffer patiently for the sake of a good conscience, and for the love of God in Jesus Christ toward their souls, so that the people found a wonderful consolation in his discourse and admonitions.”—Doe.

Bunyan himself appears to have escaped molestation at this time. Doe says, “ It pleased God to preserve him out of the hands of his enemies, in the severe persecution at the latter end of the reign of Charles II., though they


often searched and laid wait for him, and sometimes narrowly missed him.”

There is still extant an original deed, (of which Mr. Philip has given a fac-simile,) dated December 23d, 1685, by which Bunyan, "in consideration of the natural affection and love” he bore to his “ well-beloved wife, Elizabeth Bunyan, as also for divers other good causes and considerations now at this present especially moving,” transferred to her “all and singular his goods, chattels, debts, ready money, plate, Rings, household stuffe, Aparrel, utensills, Brass, pewter, Beding, and all other his substance whatsoever.” The making of this singular deed can only be accounted for on the supposition that he feared he might again become the victim of intolerance, and wished in that case to save his -family from want, by securing his little property for their use.

The following is a fac-simile of his signature, as appended to this document.

John Bunyan

There is a tradition among the Baptists at Reading that he sometimes went through that town dressed like a carter, and with a long whip


in his hand, to avoid detection. Reading was a place where Bunyan was well known. The Baptist meeting house there was in a lane; and from a back door they had a bridge over a branch of the river Kennet, whereby, in case of alarm, they might escape.--Southey.

In 1687 James II. issued a declaration, annulling all laws against nonconformity to the Established Church. This he did, not out of any regard to religious liberty, (he being a bigoted Romanist,) but solely for the purpose of removing the restrictions against Popery, and to pave


way for its re-establishment as the national religion: that end accomplished, the only religious liberty allowed his subjects would have been the liberty to turn Papists. The design of the king in this act of toleration was covered with so thin a veil, that the dullest eyes could scarce avoid seeing through it. Bunyan perceiving the real object of the royal declaration, and anticipating a speedy termination of the indulgence which it granted, advised his brethren to use the liberty that was allowed them, while they might; and “to avail themselves of the sunshine by diligent endeavours to spread the gospel, and to prepare for an approaching storm by fasting and prayer.” The dreaded “storm” was, however, happily avert

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ed, by the abdication of James II., and the ac cession of William III., which took place in the following year.

For Popery and its abominations Bunyan entertained a righteous abhorrence, which was doubtless not a little increased by the study of his favourite Book of Martyrs.

“ He hated the scarlet lady most heartily, and hoped to see her funeral before his death. “She is now dying,' he says; therefore let us ring her passing-bell. When she is dead, we who live to see it intend to ring out !' Had she died before him, not all his prejudices against bell-ringing, nor his old fears of the beam in Elstow church tower, would have prevented him from having another pull at the ropes.”—Philip.

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