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Updated: May 10, 2025
I am sure you have often read, with astonishment at Bunyan's literary power, his wonderful account of the trial of Faithful, when, as Bunyan says, he was brought forth to his trial in order to his condemnation. We have the whole ecclesiastical jurisprudence of Charles and James Stuart put before us in that single satirical sentence.
A great difference of opinion has been expressed by learned men as to whether Bunyan's account of himself is to be understood literally, as it respects his bad conduct before his conversion, or whether he views himself through a glass, by which his evil habits are magnified. No one can doubt his perfect honesty.
Lying on his face, before blazing logs, the boy committed to memory the four Gospels, "Æsop's Fables," and Bunyan's "Pilgrim's Progress." At nineteen he went to New Orleans, and standing in the slave market saw a young girl sold at public auction, and told his brother, Dennis Hanks, that if he ever had a chance he would hit slavery the hardest blow he could.
It had been impressed upon him by everything which can affect the understanding or touch the heart of man, by the memory of success and defeat, by his own sufferings and the martyrdom of his brethren, by Bunyan's fable and by Milton's song. But they did not lack bigotry. They were as ready to persecute those who differed with them here as they had been at home.
The breadth of John Bunyan's mind, the largeness of his heart, and the tolerance of his temper all come excellently out in his fine portrait of Faithful. New beginners in personal religion, when they first take up The Pilgrim's Progress in earnest, always try to find out something in themselves that shall somewhat correspond to the recorded experience of Christian, the chief pilgrim.
"Beautiful images, vivid expressions, forcible arguments all aglow with passion, tender pleadings, solemn warnings, make those who read him all eye, all ear, all soul." This native vigour is attributable, in no small degree, to the manner in which for the most part Bunyan's works came into being.
Towards the close of his imprisonment its rigour was still further relaxed. The Bedford church book begins its record again in 1688, after an interval of ominous silence of five years, when the persecution was at the hottest. In its earliest entries we find Bunyan's name, which occurs repeatedly up to the date of his final release in 1672.
If wealth means money, as it is now assumed to do, Bunyan is wrong and modern science right. If wealth means moral welfare, then those who aim at it will do well to follow Bunyan's advice. It is to be feared that this part of his doctrine is less frequently dwelt upon by those who profess to admire and follow him, than the theory of imputed righteousness or justification by faith. Mr.
To adopt Bunyan's figurative language in the closing paragraph of his allegory, the day is certainly coming when the famous town of Mansoul shall be taken down and transported "every stick and stone" to Emmanuel's land, and there set up for the Father's habitation in such strength and glory as it never saw before.
A copy having found its way into Bunyan's hands, he was so deeply stirred by what he deemed its subversion of the true foundation of Evangelical religion that he took up his pen and in the space of six weeks composed a long and elaborate examination of the book, chapter by chapter, and a confutation of its teaching.
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