but try the spirits whether they are of God: because many false prophets are gone out into the world.' 1 Jn. iv. 1. It is almost a wonder that a tale so suited to the same popish puseyite sect in this country, has not been published in English. We now come to a similar class of books published during Bunyan's life. Wholesome Repast for the Soule in her Pilgrimage towards Jerusalem which is above. By John Hodges. A pocket volume, 1638. This is a series of meditations on passages of Holy Writ, arranged in the order of the alphabet. The Soule's Progresse to the Celestiall Canaan, or Heavenly Jerusalem. By way of godly meditations and holy contemplations. Accompanied with divers learned exhortations and pithy perswasions, tending to Christianity and Humanity. In two parts. First, on the Nature of God, and second, on the sum of the Gospel. By John Wells, small 4to, 1639. True Inventory of the Goods and Chattels of Superstition, late of the parish of Ignorance, in the County of Blind Devotion. 4to, 1642. The Last Will and Testament of Sir J. Presbyter; with his admonitions to legions of perjured friends. 4to, 1647. The two last belong to a series of satirical attacks upon Episcopacy. A Spiritual Duel between a Christian and Satan. By H.J., 1646; with a frontispiece representing a Saint armed, supported by Faith, Hope, and Charity, fighting Diabolus, attended by Mundus and Caro. Flame is proceeding from the mouth of Diabolus. This is a long and dreary conference between a sinner and Satan, with soliloquies and prayers extending over 425 pages, not relieved by anything allegorical. The Christian Pilgrim in his Conflict and Conquest. By John Castaniza. Printed in Paris, 1652. A curious, but not allegorical volume of popish instructions, with fine plates. The Pilgrim, from Quarles's Emblems. "O that my ways were directed to keep thy statutes."'— Ps. cxix. 5. 1. Thus I, the object of the world's disdain, I only relish what the world counts vain; Her mirth's my grief; her sullen grief my mirth; Her light my darkness; and her truth my error: Her freedom is my goal; and her delight my terror. 3 On either hand with streams of sulph'rous fire Where shall I seek a guide? where shall I mect To 'scape the danger of those dang'rous places? 'An unexpected star did gently slide Before the wise men, to a greater light; Backsliding Isra'l found a double guide; A pillar and a cloud-by day, by night; Yet in my desp'rate dangers, which be far More great than theirs, I have no pillar, cloud, nor star. 7. "O that the pinions of a clipping dove Would cut my passage through the empty air; 'Great God, that art the flowing spring of light 'S. AUGUST SOLILOQ. Cap. iv. 'O Lord, who art the light, the way, the truth, the life; in whom there is no darkness, error, vanity, nor death: the light, without which there is darkness; the way, without which there is wandering; the truth, without which there is error; the life, without which there is death. Say, Lord, Let there be light, and I shall see light, and eschew darkness; I shall see the way, and avoid wandering; I shall see the truth, and shun error; I shall see life, and escape death. Illuminate, O illuminate my blind soul, which sitteth in darkness, and the shadow of death: and direct my feet in the way of peace.' 'EPIG 2. 'Pilgrim, trudge on, what makes thy soul complain, Crowns thy complaint; the way to rest is pain: The road to resolution lies by doubt: The next way home's the farthest way about.' Under the Commonwealth, a great effort was made to purify the Church, by an examination of all those clergymen who, either from profane conduct, ignorance, or want of talent, were a scandal to their profession; or whose violent attachment to monarchy led them to foment rebellion against the Government, and who were unfit for the work of the ministry; all such were ejected from their livings; and pluralists were strictly limited to one living, the selection being left to themselves. These triers and judges are all named in an ordinance of the Lords and Commons, October 20, 1645, and September 26, 1646. The description of characters they were to try, is thus given: All persons that shall blasphemously speak or write any thing of God, his holy word, or Sacraments. An incestuous person. An adulterer. A fornicator. A drunkard. A proOne that hath taken away the life of All worshippers of images, Crosses, fane swearer or curser. any person maliciously. 3 cocks and handfuls of barley. And the exclusion of such from their livings, has been since called the sufferings of the clergy! To ridicule the efforts of these triers, and, at the same time, some of the Calvinistic doctrines, a small volume was published, entitled The Examination of Tilenus in Utopia, London, 1658; said to have been written by Bishop Womack; and merely because the names of the supposed triers are Dr. Absolute, Mr. Fatality, Mr. Fri-babe, Dr. Damn-man, Mr. Take o' Trust, Mr. Narrow Grace [Philip Rye], Mr. Know-little [Hugh Peters], Dr. Dubious [R. Baxter], &c., therefore it has been asserted that Bunyan must have read and profited by this book, in composing his allegorical works. It is neither a Pilgrim's Progress,' a Holy War,' nor a Heavenly Footman;' and to imagine that Bunyan was assisted by this book, merely because the triers are named after some doctrinal or practical bias, is as absurd as to suppose that the boys in a grammar-school were aided by Bunyan, because they nick-named their master, ‘Dr. Flog'em,' for his unmanly and absurd attempts to drive Latin by force into his pupils. Crucifixes, or Reliques; all that shall make any images of the Trinity, or of any Person thereof. All religious worshippers In the Journal of George Fox, one of the foundof Saints, Angels, or any mere creature. Any person that ers of the Society of Friends, under the year 1659, shall profess himself not to be in charity with his neighbour. is the copy of a long letter sent by him to these Any person that shall challenge any other person by word, triers. In this he calls upon them to dismiss all message, or writing to fight, or that shall accept such chal- ministers who are evil beasts, slow bellies, given lenge and agree thereto. Any person that shall knowingly to wine and filthy lucre, proud, and that have fallen carry any such challenge by word, message, or writing. Any into the condemnation of the devil.' He instances person that shall upon the Lord's day use any dancing, playing at dice, or cards, or any other game; Masking, Wake, Shooting, one Ralph Hollingworth, priest of Phillingham, Bowling, playing at foot-ball, or stool-ball, Wrestling, or that whose parishioner, Thomas Bromby, a thatcher, shall make, or resort unto any plays, interludes, fencing, Bull- having refused to pay a sum under six shillings for baiting or Bear-baiting, or that shall use hawking, hunting tithe-dues, instead of preaching the glad tidings or coursing, fishing or fowling, or that shall publickly expose of salvation to him, and his wife and family, sent any wares to sale, otherwise than as is provided by an ordin-him to jail, and had then kept him there eight and ance of parliament. Any person that shall travel on the Lord's Day without reasonable cause. Any person that keepeth a known stewes or brothel house, or that shall solicit the chastity of any person for himself or any other. Any person, father or mother, that shall consent to the marriage of their child to a papist, or any person that shall marry a papist. Any person that shall repair for any advice unto any witch, wizard, or fortune teller. Any person that shall assault his parents, or any magistrate, Minister, or Elder in the execution of his office. Any person that shall be legally attainted of Burretry, Forgery, Extortion, or Bribery. And the severall and respective Elderships shall have power likewise to suspend from the sacrament of the Lords Supper all ministers that shall be duly proved to be guilty of any of the crimes aforesaid, from giving or receiving the Sacrement of the Lords Supper.' With power to appeal to the provincial Assembly, to the Nationall, and from thence to the Parliament.1 The commissioners, called triers, ejected many from their livings who had been a disgrace to their calling. The character of the clergy was at a very low standard. Bunyan called them proud, wanton, drunkards, covetous, riding after tithe 1 An original copy, in possession of the Editor, pp. 5–7. thirty weeks. We now come to a short Pilgrimage, which has in it one feature similar to the perseverance of Christian. It is one of the delightful poems of George Herbert's, in his pocket volume called The Temple, entitled,5 The Pilgrimage. 'I travel on, seeing the hill, where lay A long it was and weary way I left on the one, and on the other side 2 Vindication of Gospel Truths,' vol. ii. p. 178. A most intelligent bookseller, and a great admirer of Bunyan, lent me two volumes, observing that it was univerhad ever read the triers, it must have tried his patience, and sally admitted that the triers had aided our Author; but if he satisfied him that there was not the slightest ground for such an admission. 5 Eleventh edition, pp. 135, 136. "And so I came to Phansies meadows strewed With many a flower; Fain would I here have made abode, But I was quicken'd by my hour. So to cares cops I came, and there got through That led me to the wild of Passion; which A wasted place, but sometimes rich, 'At length I got unto the gladsom hill, Where lay my hope, Where lay my heart; and climbing still, A lake of brackish waters on the ground "With that abash'd and struck with many a sting, Of swarming fears, I fell, and cry'd, Alas my King! 'My hill was further: So I slung away, Yet heard a cry Just as I went, None goes that way The only similarity is that Christian goes up the hill Difficulty; he hears the cry of Timorous and Mistrust :-'Just before us lie a couple of lions; if we came within reach, they would presently pull us in pieces.' Christian's reply wasIf I go back, I shall perish. If I can get to the celestial city, I am sure to be in safety there. I must venture." A Dialogue between Life and Death. Very requisite for the contemplation of all transitory Pilgrims, and pious-minded Christians. 1657. This little book consists of only twenty-four leaves, and might have been seen by Bunyan as a religious tract previous to his writing the Pilgrim's Progress.' It contains nothing allegorical as to pilgrimages, nor any idea that could have assisted our author in composing his great work. It is a Dance of Death, illustrated with very rude cuts, and printed with a homely rhyme to each. A Spiritual Journey of a young man towards the Land of Peace to live essentially in God, who met in his journey with three sorts of dispute. With some proverbs or sentences, which the old age spake to the young man. Also a Spiritual Dialogue, whereunto is annexed a round or chorus dance, whereunto the vain heathenish lusts, with their wicked confused 1 'Angel;' a gold coin, in value one-third of the ancient sovereign. loose minds and thoughts (as well in confusion as in a show of holiness), assemble from all corners of the earth, and dancing hand in hand, skip and jump to Hell. Translated out of Dutch. London, printed by J. Macock, 1659. Small 4to. There is nothing allegorical in this volume; it consists of disputations, proverbs, and dialogues, the whole intent of which is to show that an illuminated uniform spirit must be sought, not from the Bible, but from inward light, and that to seek knowledge from the Scripures without that spirit is like journeying by night with a lantern in which there is no lightfighting with a scabbard without a sword-quenching thirst with a vessel in which is no wine, or being contented, when hungry, with a cupboard or bin without bread. Pordage's Mundorum Explicatio, or the Explanation of an Hieroglyphical Figure; wherein are couched the mysteries of the Eternal, Internal, and External Worlds, showing the true progress of a Soul from the Court of Babylon to the City of Jerusalem; from the Adamical fallen state, to the regenerate and Angelical. A Sacred Poem. 8vo, 1661. There is nothing allegorical in these volumes. Jesus, Maria, Joseph; or, The devout Pilgrim to the ever blessed Virgin Mary. 12mo, Amsterdam, 1663. This is a mere guide to devotees, in their approaches to the Virgin Mary. Philothea's Pilgrimage to Perfection. Described in a Practice of Ten Days' Solitude. By Brother John of the Holy Cross, Frier Minour. Small Svo, Bruges, 1668.2 A rare volume, published during the time that Bunyan was writing his 'Pilgrim's Progress;' and it is not at all probable that he saw this Roman Catholic production; but if he had seen and read it, he could not have gleaned a hint to use in his wondrous Dream.' It is dedicated to the Countess Dowager of Sussex. In this, Brother John Cross has made a wonderful discovery that countesses, being the more refined images of God, above the vulgar, have, by their noble descent, a clearer aptness to 2 In the Editor's library. ་ to overtake, or even to get within sight of John Bunyan by many a thousand miles a striking proof that exquisite natural ability casts a brighter and more captivating lustre, than the deepest acquired parts. The bishop's Pilgrim has only one description which has the slightest similarity to Bunyan's style. sublime thoughts and actions! What could such a man have | Pilgrim will never be able, with all his hobbling, thought of the son of a carpenter, of fishermen, of publicans, of tent-makers, or of tinkers? The pilgrim's name is 'Philothea;' she enters on her pilgrimage with the author's good wishes, expressed in the language of Holy Toby: Walk well, God be in thy way, and his holy Angell accompany Thee!' The journey is divided into ten days' solitary employment, that the pilgrim might be ravished into the heavenly paradise, to hear and see what we are loath to leave and cannot utter. To attain this, very minute directions are given as to time, place, posture of body, method, choice of a guide, &c. The guide he describes as 'a medicine of life and immortality.' 'Woe be to him that is alone,' says Brother John, probably feeling under his state of celibacy. His qualification is knowledge, charity, and discretion; he will securely lead thee to rest and peace. Her exercises are to be vocal prayer, reading spiritual books, corporal mortifications, and manual labour; use only one meal a day; to this, add a hair cloth next the skin, and occasional floggings. These are general instructions, which are followed by objects for meditation on each day's journey, so as to arrive at perfection in ten days; solitude, humility and austerity, patience and charity, vileness by sin, the sacrament, mortification, flight from earth, spiritual life, God speaking to man, love's ascents and descents, the soul's repose in God, union with Christ, and ending with meditations upon the Passions. A gentleman rides up to the pilgrims, 'very civil and inviting,' but they observed that he had a sword by his side, and a pair of pistols before him, together with another instrument hanging at his belt, which was formed for pulling out of eyes. They told him-' We are strongly possessed against those who would make us believe we cannot see our way unless we let them pull out our eyes, and who are not content to labour by reason to bring them to their bent, but shoot them to death if they stiffly refuse, as if they were but rogues and thieves.' The learned bishop does not approve of the Roman Catholics using force, pulling out of eyes, or shooting churchmen; while, at that very time, his own church, if dissenters refused, to usc his own phrase, to have their eyes pulled out, sent them to prison, tormented them, and, in some cases, they hung, drew, and quartered them! On getting rid of him, another man, more sad and melancholy, crossed their way, with a dagger by his side and a pistol peeping out of his pocket-he represents the Presbyterians or Independents; and to him the Episcopalian says, 'I retain my own eyes, but use also those of "the Conductors of Souls; and am glad with all mine heart that I have met with one both to teach and to watch over me." Your dagger will soon grow to a sword; you pretend to liberty, and will give none.' How true is the saying, "with what judgment ye judge ye shall be judged."' An Hue and Cry after Conscience; or, The Pilgrim's Progress by Candle-Light, in Search after Honesty and Plain Dealing. Represented under the Similitude of a DREAM. Wherein is discovered the The Pritty manner of his setting out. His Pleasant Humours on his Journey. The Disappointment he met with after all his Search. Together with his flight The very crime which the learned bishop imputes. at last into another Country, where he is still to others, was most prominently his own; for at on his Rambles. Written by John Dunton. that time no Church was more hostile to the Chris1685, 18mo. tian's duty of seeing with his own eyes, or judging for himself from a personal examination of the Sacred Scriptures. The bishop exclaims against those who persecuted his Church, but veils the infamous Protestant persecutions by which that same Church was spotted as with a leprosy. The advertisement to the reader says, that, as the author's previous work was of the pilgrim's journey to an heavenly country, so now of all sorts of wicked pilgrims, of either sex, that are either posting directly to hell, or madly dancing and frolicking upon the brink of destruction. Progressing by candle-light, all manner of vice and roguery is painted to the life, in its proper colours; and then brought to light as a fatal spectacle to the thinking and gazing part of mankind, together After all, Patrick, with some excellencies, is but a sorry pedlar, dealing in damaged wares; for, instead of Christian experience formed from Scripwith the most eminent cheats of all trades and professions. This is a display of vice, villany, and deceit of every descrip. ture, we find scraps from the philosophers and tion, without any continuous plot; and it adds one to a thou-heathen mythology. Patrick and Bunyan were sand proofs of the degraded and debauched state of society in the reign of Charles II., and of our happy exemption from such scenes. Morality and purity have extended, as voluntary efforts to spread Divine truth increased; awful was the state of society when none but state-paid priests were permitted to teach the glad tidings of salvation.1 Bishop Patrick's Parable of the Pilgrim. 4to, 1687. Whoever has patience to wade through ten pages of Bishop Patrick's Parable, must be fully convinced that his Lordship's limping and unwieldy A copy of this book is preserved in Dunton's Works, No. 790, A 3, in the British Museum. writing their pilgrims about the same time: they do not appear to have anything in common. Patrick was a learned man, and his elaborate work requires the pains to read it which he took in its composition; while Bunyan's story flowed freely from his rich imagination, and the reader enjoys it with the same flowing pleasure. The sixth edition of the Parable of the Pilgrim has a finely executed frontispiece, representing a pilgrim leaving a city, and going a roundabout way to the New Jerusalem, which shines forth in the clouds.2 2 London, 1687. Patrick's Pilgrim, slightly abridged, was pub-| author, engraved by R. W[hite]. f. marked upon lished in the Englishman's Library; and still more abridged, in a neat pocket volume, at Oxford, by Parker. CHAPTER VI. BIBLIOGRAPHICAL ACCOUNT OF THE EDITIONS OF THE 'PILGRIM'S PROGRESS' PUBLISHED DURING THE AUTHOR'S LIFE, WITH NOTICES OF THE MORE PROMINENT MODERN EDITIONS. The first edition of the Pilgrim's Progress' was published in a foolscap 8vo, in 1678. This volume is of extraordinary rarity; only one copy being known to exist, and that in the most beautiful preservation, in the original binding, clean and perfect. It was discovered in a nobleman's library, and, judging from its appearance, had never been read. It is now in the cabinet of H. S. Holford, Esq., of Weston Birt House, Tetbury, Gloucestershire. To that gentleman the public are deeply indebted for his liberal permission, given to me on behalf of the Hanserd Knollys Society, not only to copy it for publication by that Society, but also to correct the proof-sheets of the edition by a careful comparison of them with the original. Having with great care and labour edited that edition, I can certify that it is an accurate reprint, not merely verbal, but literal, including the punctuation, and the use of capitals and italics. The volume contains 253 pages, with a black-letter head-line. It has no portrait or cuts. In it are some words and sentences which were omitted in all the subsequent editions until that in 1847, by the Hanserd Knollys Society. The second edition was published also in the year 1678. The title is nearly similar to the first, with the words, The second Edition, with Additions.' And to this very considerable additions had been made. A copy of this book, wanting the verses at the end, is in the British Museum; and a very fine and perfect one is in the library of W. B. Gurney, Esq., Denmark Hill.1 It is comprised in 276 pages, and has no portrait or cuts. It has many more typographical errors than the first edition, but the spelling is greatly modernized and improved. The third edition appeared in the following year, 1679, by the same publishers. A most beautiful copy of this rare volume, bound in olive morocco, to all appearance new, is in the library of the Rev. ***2 It contains 287 pages, with a portrait of the 1 The same book was lent to Thos. Scott by Mrs. Gurney, Holborn. See Preface to the 'Pilgrim's Progress, with Notes, by the Rev. Thomas Scott.' 2 Lent to me by my worthy friend, Mr. Leslie, Bookseller, Great Queen Street. the rock, but no other cut or illustration. This portrait is well engraved, and a credit to the eminent artist, who was a personal friend of Mr. Bunyan's. It is very superior to the miserable imitations which ornamented later editions. In this a considerable addition was made; and this completed the allegory. From that time to the author's decease, every edition presents some little additions of side-notes or references. The fourth edition is by the same publishers, in 1680; it contains 288 pages, and has the portrait. A copy of this is in the Editor's possession. Another copy of this same edition, lent to me by Mr. Pickering, bookseller, Piccadilly, has on the back of the portrait, An Advertisement from the Bookseller : 'The Pilgrims Progress, having sold several Impressions, and with good Acceptation among the People, (there are some malicious men of our profession of lewd principles, hating honesty, and Coveting other mens rights, and which we call Land Pirates, one of this society is Thomas Bradyl, a Printer, who I actually found printing my Book for himself, and five more of his Confederates,) but in truth he hath so abominably and basely falcified the true Copie, and changed the Notes, that they have abused the Author in the sence, and the Propriator of his right (and if it doth steal abroad, they put a cheat upon the people). You may distinguish it thus, The Notes are Printed in Long Primer, a base old letter, almost worn out, hardly to be read, and such is the Book it self. and Brevier Notes as it alwaies has been, this Fourth EdiWhereas the true Copie is Printed in a Leigable fair Character tion hath, as the third had, the Authors picture before the Title, and hath more then 22 passages of Additions, pertinently placed quite thorow the Book, which the Counterfeit hath not. The fifth edition is also by Ponder, and was published in 1680; it contains 221 pages. This has the portrait, and one woodcut on page 128the Martyrdom of Faithful, with the verse beneath. A fine copy is in possession of my excellent friend Mr. Pickering. The sixth has not been found in a perfect state. The seventh, in very beautiful preservation, is in the library of R. B. Sherring, Esq., Bristol. It was published by Ponder, 1681, containing 286 pages, handsomely printed, with the portrait, and the cut of the Martyrdom of Faithful, on a separate leaf, between the pages 164 and 165. It was a copy of this edition which Bunyan used in writing 3 Life and Errors of John Dunton. |