168. Sighs, vol. iii., p. 712.

169. Gospel Truths, vol. ii., p. 178.

170. Like the Beef-eaters, or yeomen of the guard at the present day.

171. Journal, folio, 1694, p. 144. Is it surprising that the Quakers, at such a time, a.s.sumed their peculiar neatness of dress?

172. Vol. ii., p. 178, 566.

173. Grace Abounding, vol. i., p. 41.

174. Nehemiah c.o.xe is said to have been a descendant from Dr.

Richard c.o.xe, preceptor to Edward VI, and Dean of Oxford. He fled from persecution under Mary, was a troubler of his brother refugees by his turbulent temper, and his attachment to superst.i.tious ceremonies. On his return, he was made Bishop of Ely, and became a bitter persecutor. Benjamin c.o.xe, A.M., probably a son of the furious bishop, was as ardently fond of rites and ceremonies.

He was cited to appear before Laud for denying the jure divino of bishops, and the poor bishop said, "G.o.d did so bless me that I gave him satisfaction." Mr. c.o.xe soon after came out as a Baptist, and having preached at Bedford, he settled in Coventry. Here he disputed with Mr. Baxter and the Presbyterians; and the Independents had him imprisoned for defending adult baptism (Crosby, History of Baptists, i. 354), a very short mode of settling the controversy.

Probably Nehemiah c.o.xe was his son, settled at Bedford as a shoemaker. He was a learned man, and, when tried at Bedford a.s.sizes for preaching the gospel, he was indicted in the usual Norman-French, or Latin; and pleaded first in Greek, which the prosecutors not understanding, he pleaded in Hebrew, arguing, that as his indictment was in a foreign tongue, he was ent.i.tled to plead in any of the learned languages. The counsel being ignorant of those languages, and the judge glad to get rid of a vexatious indictment, dismissed him, saying to the counselors, 'Well, this cordwainer hath wound you all up, gentlemen.' This anecdote is handed down in a funeral sermon by T. Sutcliff, on the death of Symonds, one of the pastors of the church at Bedford.

Another of this little band that was set apart with Bunyan, became so useful a preacher as to have been honoured with a record in the annals of persecution in the reign of Charles II. John Fenn was on Lord's-day, May 15, 1670, committed to prison for preaching in his own house; and on Tuesday, all his goods and stock in trade were seized and carted away, leaving his family in the most desolate condition.

In the following week, Edward Isaac, a blacksmith, another of this little band, having been fined, had all his stock in trade, and even the anvil upon which he worked, seized and carted away.

Such were the severe trials which these excellent citizens were, with their families, called to pa.s.s through, by the tyranny of the church; but they were light, indeed, in comparison with those that awaited the amiable and pious Bunyan.

175. If Christians recollected with what anxiety their teachers prepared and delivered their sermons, how constant and prayerful would be their attendance on the means of grace.

176. Grace Abounding, vol. i., p. 42. The taunts and revilings of a poet laureate upon Bunyan's preaching and sufferings need only a pa.s.sing notice. No words could be more vile and slanderous than those of Mr. Southey. He says, 'Peace might be on his lips, and zeal for the salvation of others in his heart, but he was certainly, at that time, no preacher of good will, nor of Christian charity.'

How can we judge of a preacher's good will, but by 'peace on his lips?' and what is the criterion of Christian charity, except it be 'zeal for the salvation of others in his heart?'

177. Grace Abounding, No. 293, vol. i., p. 44.

178. Vol. i., p. 59. Eben. Chandler thus describes Bunyan: 'His wit was sharp and quick, his memory tenacious; it being customary with him to commit his sermons to writing after he had preached them.'--Chandler and Wilson's Preface to Bunyan's Works, folio, 1692. All these autographs have unaccountably disappeared.

179. Noticed in the life annexed to Pilgrim, Part III.

180. In the editor's library, folio, 1635. Orthography was little cared for in those days. On the beautiful portrait of Andrews, is the autograph of Annie Brokett hir Blook!

181. This doc.u.ment is copied on page xxvi.

182. See page lxxii.

183. Vol. ii., p. 132.

184. Vol. ii., p. 133.

185. Vol. ii., pp. 140, 141.

186. The American authors of a recent life of Burrough, (William and Thomas Evans, Philadelphia, republished by Gilpin, London, 1851), have given an unfair account of his controversy with Bunyan, drawn from Burrough's works in the shape of a supposed dialogue. Such a disputation can only be understood by reading both sides of the question. We unite with them in admiring the character of that young but n.o.ble martyr. They are, however, wrong in their conclusion that 'the meekness and gentleness of Christ softened and adorned his whole character.' He was one of those that are called in the Holy War, 'rough hewn men fit to break the ice.' Vol. iii. p. 270

187. Vol. ii., p. 201.

188. P. 16.

189. It is difficult to describe the state of those times. James Naylor rode into Bristol, a mult.i.tude accompanying him, strewing their scarfs, handkerchiefs, and garments on the ground for his horse to tread on, and singing, Hosanna in the highest; holy, holy, holy is the Lord G.o.d of Israel. He was addressed as the everlasting son of righteousness, and prince of peace. His brain was bewildered with adulation. Women kissed his feet, and called him Jesus the Son of G.o.d. To stop the tumult, he was apprehended, and had he been simply subjected to the discipline of a mad-house, like Mr. Brothers of a later period, his blood would soon have recovered from its agitation. Instead of this, a grand parade was made by trying him before a Committee of the House of Commons, and, upon a report of the whole house, he was convicted of 'horrid blasphemy,' and it was by the small majority of fourteen that his life was spared.

His cruel sentence was whipping, pillory, his tongue bored through with a red hot iron, a large letter B burnt into his forehead, and to be imprisoned during the pleasure of Parliament. By his followers he was considered a martyr; but the infatuation soon subsided. After his release, he was mercifully restored to his senses, and became a useful Quaker.

190. These commissioners were called 'triers,' and, being high Calvinists, were nick-named Dr. Absolute, chairman, Mr. Fatality, Mr. Fri-babe, Mr. Dam-man, Mr. Narrow-grace, Mr. Indefectible, Mr. Dubious, and others. They turned out of their livings those clergymen who were proved to be immoral in their conduct, and others who did not come up to the orthodox standard. Of these, Mr. Walker, in his account of the sufferings of the clergy, gives a long list.

191. This Act or ordinance of Parliament involved some of our excellent ancestors in trouble. Hansard Knollys, Wm. Kiffin, Mr.

Lamb, and many others, were imprisoned for short periods; Edward Barbour for eleven months. To avoid the informers, adult baptism was performed at midnight; for this Henry Denne suffered imprisonment.

That gracious and valuable minister, Vavasor Powel also suffered a short imprisonment during the Protectorate; his life was afterwards sacrificed by a tedious imprisonment in the following reign. He was taken, with his flock, at a midnight meeting; and for safe custody they were locked up in the parish church, and there he preached without molestation. When conveyed to the justice's house, while waiting his worship's leisure, he again preached. When this magistrate arrived, he was violently enraged that his house should have been turned into a conventicle. He would have committed them at once to prison, but two of his daughters were so affected with the sermon, that, at their intercession, after severe threatenings, the preacher and his friends were set at liberty.

192. From the original, in the editor's possession.

193. Cotton Mather says that these laws were never carried to extremity, and were soon laid entirely by. Hist. of America.

194. Jukes' History of Bunyan's Church, p. 16.

195. Works, vol. iii., p. 667; especially pp. 672, 673.

196. No. 280-317, vol. i., p. 42-46.

197. Life and Death of Mr. J. Bunyan, 1700, p. 27.

198. Vol. iii., p. 767.

199. Grace Abounding, vol. i., p. 46.

200. See Note, vol. i., p. 45.

201. 4tp. London, 1659. A MS copy is in the editor's possession.

202. Vol. i., p. 683.

203. Vol. iii., p. 445.

204. Vol. iii., p. 48.

205. Vol. ii., p. 635.

206. Vol. iii., p. 680.

207. See postscript to The True Faith of the Gospel of Peace, British Museum.

208. Vol. ii., p. 201.

209. Vol. i., p. 46.

210. Macaulay's History of England, vol. i.