The Last Will and Testament of Sir J. Presbyter; with his admonitions to legions of perjured friends. 4to, 1647. The three last belong to a series of satirical attacks upon Episcopacy. The Christian Pilgrim in his Spiritual Conflict and Conquest. By John Castaniza. Printed in Paris, 1652. A curious, but not allegorical volume of Popish instructions, with fine plates. It was republished in London, 1698, with some additions and abridgments, by Dr. Richard Lucas. Contains maxims and directions for holy conduct, but nothing allegorical. 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 There's some will think thee rash, others will spy In thee a smack of singularity. This laughs, and that derides, another scorns, A wilderness is not without its thorns. Then go, if thy success be not too bad, I'll send thee forth, erelong, far better clad.' This is a rare and valuable book, with excellent directions for pilgrims. It has a fine portrait of the anonymous author, by Cross. Page 128 exhibits a singular error: the apostles are to sit upon twelve thorns. It is corrected to thrones in the second edition, 1663. Pordage's Mundorum Explicatio, or the Expla nation 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. nothing allegorical as to pilgrimages, nor any idea that Jesus, Maria, Joseph; or, The devout Pilgrim 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 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 Scriptures without that spirit is like journeying by night with a lantern in which there is no light-fighting 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 Reading's Guide to the Holy City; or, Directions and Helps to an Holy Life. 4to, Oxford, 1657. to the ever-blessed Virgin Mary, in his holy exercises upon the sacred mysteries of Jesus, Maria, Joseph; with the Charitable Association for the relief of the Souls departed. Published for the benefit of the pious Rosarists, by A. C. and T. V., religious monks of the holy order of S. Bennet This is an extraordinary attempt to exalt poor old Virgin Joseph to a demi-godship equally with his wife the Virgin Mary. It commences with Elevations to the sacred Trinity on earth, Jesus, Maria, Joseph.' In the same page Mary is addressed as the Mediatrix of mankind.' It was printed at Amsterdam in English, 1663. A Pilgrimage into the Land of Promise; oy the Light of the Vision of Jacob's Ladder and Faith. By Henry Vane. 4to, 1664. There is nothing allegorical in these volumes Philothea's Pilgrimage to Perfection. Described By in a Practice of Ten Days' Solitude. Brother John of the Holy Cross, Frier Minour. Small 8vo, Bruges, 1668.' 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 The Pilgrim's Pass to the New Jerusalem. By God, above the vulgar, have, by their noble descent, a M. R. Gent, London. 1659, small 8vo. This volume contains a series of meditations on passages of Scripture, intended to convey the consolations of a good hope to his pilgrims, through faith in the Redeemer. The author to his book: 'To seek the wandering pilgrim, thou must go, I pity thee, for this censorious age Will cause thee have a tedious pilgrimage. clearer aptness to sublime thoughts and actions! What could such a man have 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 pil 1 In the Editor's library. grim 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 Passion. Help to Holy Walking, or a Guide to Glory; directions how to worship God, and to walk with Him all our Lives. By Edward Bury, Minister of Great Bolas, in Shropshire. Small 8vo, 1675. Way to the City of God. By Geo. Keith, a close prisoner in the Tolbooth at Edinburgh. 8vo, 1678. The Pilgrim's Guide from the Cradle to his Deathbed; with his Glorious Passage from Thence to the New Jerusalem. Represented to the Life in a delightful new Allegory. The third edition, by John Dunton, 1684. This is an allegory altogether different to Bunyan's Pilgrim's Progress-the pilgrim is alarmed, and seeks a guide, who prepares him for his toilsome journey. He enters on his pilgrimage, and is sorely assaulted by three young men-the World, the Flesh, and the Devil-and overcomes them. He falls in with a beggar who is always happy; he asked him, Would you be happy if the Lord drown thee in the bottomless pit? The beggar replied: I hold the Lord's humanity by the arm of humility, and his divinity by the arm of love he must go with me. It is better to be in hell with God, than in heaven without him. He passes through a destructive city called Debauchery. The Devil meets him, and makes a speech, which is printed in a large black letter. He prevails on them to enter the city; here they are alarmed by a bishop, and would fly, but the walls are too strong. He directs them to a little wicket called Regeneration, to be opened by the key of prayer. Grace led them out into a wilderness-they pass through the riverare welcomed by celestial spirits, and imitate Bunyan's rhyme : 'And now see how my brother pilgrims ride; Clouds are their chariots-angels are their guide.' It ends with the sick man's passing bell, and the sighs and groans of a dying man. Illustrated with eight copper cuts. Christian's Walk and Work on Earth; or, a Practical Guide in his Pilgrimage. By Christopher Nesse, Puritan. 8vo, portrait, 1678. The Situation of Paradise Found Out; being a history of a late pilgrimage to the Holy Land. Small 8vo, 1683. From this title-page, the reader would suppose that this volume contained the narrative of a journey to Palestine for the discovery of the site of Paradise; but the preface opens its allegorical design : "The ambitious and covetous may here feed their desires; you are told how to lay hold on crowns of glory, and riches not to be exhausted; a land full of the delicious overflowings of unbounded joys. Ladies, you cannot be will render you more lovely and beauteous; to have angels displeased with one who directs you to a fountain that for lovers, and the blessed choir of the fairest and chastest of spirits, holily enamoured of you. Washing in the fountain of paradise, your beauty will be perfect, and never fade. The pilgrim's habit will become you, and your virtues be incomparable jewels; and the end of your journey be in the land of endless and inconceivable delight.' The book of God is the paradise of the Holy Ghost, whose rivers are the four evangelists. The law, the gospel, the psalms, the prophets, and the epistles, are so many paradises. Man must be himself a paradise (that is, innocent, calm, and pleasant), or be converted into one. The author considers, with Nicolaus Abram, that paradise was on the site of the sea of Galilea, and Jordan that watered it; that Adam was buried in Calvary; and that where the first Adam sinned, the second Adam expiated that sin. The hero of the tale or pilgrim's guide is THEosophus. He had been striving to reduce the church under which he lived into primitive order and purity-his pains were successless, and he was ready to be banished from the island Albina, when he retires into the country. Here a storm from the NORTH drove the afflicted church of Christ into the wilderness. The pilgrim from a mountain, aided by a telescope, sees the wickedness and folly of the world, which he well describes. The pilgrims find refuge in a wood to worship God, and here they partake of the divine banquet. This description reminds the reader of Bunyan and his fellow pilgrims meeting for worship in Wain Wood. It ends with a very awful vision of Tophet. It appears to be an allegorical attempt to withstand the efforts of James II. to subvert the Anglican Church, and build up Popery on its ruins; and at the same time, to create in the thoughtless a sense of the value of salvation by Christ. It was published after Bunyan's Pilgrim. Republished 1688. 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 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 at last into another Country, where | with one both to teach and to watch over me." Your he is still on his Rambles. Written by John dagger will soon grow to a sword; you pretend to liberty, and will give none.' How true is the saying, 'with what Dunton. 1685, 18mo. judgment ye judge ye shall be judged.' 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 inadly 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 with the most eminent cheats of all trades and professions. This is a display of vice, villainy, and deceit of every description, without any continuous plot; and it adds one to a thousand 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 one sect only was permitted to teach the gospel or glad tidings of salvation. Dunton in his Life and Errors, includes this Hue and Cry after Conscience, with six other of his works, as so tending to the injury of society, that it led him to say: 'I heartily wish I had never seen them, and advise all that have them to burn them.'" The very crime which the learned bishop imputes to others, was most prominently his own; for at that time no church was more hostile to the Christian'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 Protestant persecutions by which that same church was spotted as with a leprosy. After all, Patrick, with some excellencies, is but a sorry pedlar, dealing in damaged wares; for, instead of Christian experience formed from Scripture, we find scraps from the philosophers and heathen mythology. Patrick and Bunyan were 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 Bishop Patrick's Parable of the Pilgrim. 4to, freely from his rich imagination, and the reader 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 Pilgrim will never be able, with all his hobbling, 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. 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 use 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 A copy of this book is preserved in Dunton's Works, No. 700, A 3, in the British Museum. 2 Dunton's Life, edited by Nichols, 1818, i. 159. 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." Patrick's Pilgrim, slightly abridged, was published in the Englishman's Library; and still more abridged, in a neat pocket volume, at Oxford, by Parker, and in London, by Burns. The bishop in his preface, states that his attention was drawn to this subject, by Baker's Sancta Sophia, a rare Roman Catholic book, which has nothing allegorical An allegory. A man is resolved to search out the land of True Felicity, refuses to enter the strait gate, and is drawn aside to the palace of Worldly Felicity. His pastime bere is described in very voluptuous figures; at length, he is roused by a dream of the day of judgment, and is in danger of despair. The palace sinks into the gulf of Confusion, as in Spenser's Faery Queen. He becomes a penitent. The Second Part. In this he undertakes his journey to the Celestial City, guided by the Lady Divine Grace. He passes 3 London, 1687. 4 Baker by Cressy, 2 vols. 12mo, Doway, 1657, ii. 173. a strange sort of Slough of Despond, full of frightful mon- | the punctuation, and the use of capitals and sters, over a frail bridge. Enters the strait gate, leaping italics. The volume contains 253 pages, with a for joy, and meets Evangelist. Passes through the valley black-letter head-line. It has no portrait or of Humility, and house of Repentance; kindness of the ladies; his lustful attire is cast into the dungeon of Obli- cuts. In it are some words and sentences which vion. He is drawn through a narrow hole; clothed; reads were omitted in all the subsequent editions his crimes in a book; enters into the valley of Humility, until that in 1847, by the Hanserd Knollys and is exalted by reading the promises; has a narrow escape Society. from Hymeneus and Philetus. Enters the house of Understanding, and then of Religion, which stands in the centre of the way, into which we must enter or perish. At length reaches the palace of True Felicity; and sees the gate of the Celestial City; praises Virtue; arrives at the tower of Faith, where the allegory leaves him. The author in his preface describes his own book when he says:-'In those kind of writings, the passion of sensual love, being displayed with the highest advantages, and, as it were, exposed naked in the most soft and delicate expressions, 'tis difficult for such as read them not to be singed with that wanton flame.' Happily the little book is very rare. It disappeared before the excellence of the Pilgrim's Progress. 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. А сору of this book, wanting the verses at the end, is in the British Museum; and a very fine and perfect one was in the library of the late W. B. Gurney, Esq., Denmark Hill. It is comprised in 276 pages, and has It has many more no portrait or cuts. typographical errors than the first edition, but A Pilgrimage to the Grand Jubilee at Rome in the spelling is greatly modernized and improved. The third edition appeared in the following 1700, 18mo. A mere matter of fact narrative of the pilgrims' adven-year, 1679, by the same publishers. A fine copy tures; illustrating in plain language, the abominable licen- of this rare volume, with many uncut leaves, is tiousness of the pilgrims; 'as bad as the conduct of the in the library of the Editor. London libertines at Bartholomew fair.' 'A grumbling multitude, who, like a parcel of French Protestants at a Spitalfields chandler's, are ready to go together by the ears about who shall be first served.' CHAPTER V. This It contains 287 pages, with a portrait of the author, engraved by R. W[hite, marked upon the rock], but no other cut or illustration. 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 BIBLIOGRAPHICAL ACCOUNT OF THE EDITIONS OF THE MODERN EDITIONS. The first edition of the Pilgrim's Progress The first edition of the Pilgrim's Progress was published in a foolscap 8vo, in 1678. This volume is of extraordinary rarity; only one perfect copy being known to exist, and that in the most beautiful preservation, in the original binding, clean and like a new book.' It was discovered in a nobleman's library, and, judging from its appearance, had never been read. It is now in the cabinet of the late 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 An imperfect copy was lately discovered and sold at a bigh price, to that American disciple of John Bunyan, James Lenox, Esq., of New York The fourth edition is by the same publishers, DONDON, 1680; it contains 288 pages, and has the portrait, the reverse blank. Title reverse blank. A copy of this is in the Editor's possession. Another copy of this same edition, in possession of J. Lenox, Esq., New York, has on the back of the portrait, An Advertisement from the Bookseller: my : "The Pilgrims Progress, having sold several Impres sions, 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 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 Printed in Long Primer, a base old letter, almost worn people). You may distinguish it thus, The Notes are out, hardly to be read, and such is the Book it self. Whereas the true Copie is Printed in a Leigable fair Char Book for himself, and five more of his Confederates,) 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.' On the back of the title is advertised Dr. Owen on Hebrews, vol. iii. This I suppose to be a second issue of the fourth edition. The additions alluded to are quotations from Scripture, and side-notes. Dunton had a high opinion of Braddyll, and calls him a first-rate printer, active, diligent, and religious, 'true to his word, and faithful to the booksellers that employ him, of which his making no discovery of 2000 books I once burned in an oven is, to me at least, a very pregnant instance." Ponder certainly did not unite in these encomiums, but calls him 'a land pirate putting a cheat upon the people.' The fifth edition is also by N. Ponder, 1680, with White's sleeping portrait, 221 pages, and five of book advertisements. It has one woodcut, the martyrdom of Faithful, on page 128. Page 9, lines eight and nine, 'there, there, we shall see the Elders.' On p. 19, top line, 'I am the man' is omitted, together with the next question and answer, four lines. The fifth edition by N. Ponder, 1682, 221 pages. This is an entire reprint, which on being placed in juxtaposition, shows variations in typography in every page. It has the sleeping portrait, by R. W., apparently re-touched. Page 9, lines eight and nine, 'theree we shall surely see the* Elders.' The same omission is made in page 19, as in the edition of 1680. On the back of the frontispiece is the following Advertise ment: The Pilgrims Progress having found good Acceptation among the People to the carrying off the fourth Impression, which had many Additions, more than any preceeding: and the Publisher observing, that many persons desired to have it Illustrated with Pictures, hath endeavoured to gratifie them therein; And, besides those that are ordinarily Printed to the fifth Impression, hath provided Thirteen Copper Cuts curiously Engraven for such as desire them.' My copy has these curious copper cuts, having under each of them the verse, which was afterwards placed beneath the wood-cut copies. Mr. Heptinstall, in his elegant edition of the Pilgrimage, alluding to the illustration afforded by the verse under the cuts of the ruins of Doubting Castle, asks if they are really his [Bunyan's]." The discovery of these original engravings on copper to the edition of 1682, proves that they were pub Life and Errors of John Dunton, 1818, i. 231. Page 433, edit. 1796. lished under Bunyan's name, and his direct sanction. Pleased with such decisive evidence that the lines were his, I cheerfully paid five guineas for a beautiful copy of this little volume, although published originally for two shillings. The sixth edition, 211 pages. My copy of this rare book is imperfect, but it has the curious copper cuts, each cut differing from those in the fifth edition, but from the same designs. That of the Wicket Gate has engraven over it, page 24 and 25; that to the fifth edition, page 30 and 31. The Pilgrim and Evangelist in sixth, page 18 and 19-in the fifth, page 22 and 23; on page 8 'we shall see the Elders.' On page 18 five lines are omitted. There is also a sixth edition without copperplates. It consists of 210 pages, and the conclusion. It has the sleeping portrait by R. W. The martyrdom of Faithful on page 121. Dated 1681.' 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 wood-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 his Second Part, all the references in which, made to the First Part, correspond with this edition. Many errors in former editions are in this corrected; the lines omitted on page 19 are inserted, it is very probably the last edition corrected by the pen of the author. On the back of the portrait is a manuscript memorandum, that the book was given to Thos. Hayward, Aug. 1682. Pretium 1s. 6d. tor's collection. There were two eighth editions in 1682; they have 211 pages, and two leaves of a list of 'Books,' printed for Ponder, and have only one wood-cut, the martyrdom of Faithful. Page 8 'we shall see the* Elders.' A fine copy is in Mr. Lenox's library, New York, and one in the EdiA distinct eighth edition in beautiful preservation, but wanting the portrait, is in Zion College library. It has two cuts, that of Faithful on page 121, and on page 204 is a neat cut, the Ascent of the Pilgrims, accompanied by Angels-Christian in armour, Hopeful with a cloak and hat. In both these eighth editions, the errors and omissions which were corrected by the author in the seventh edition, were again introduced, and the lines between pages 17 and 18 are omitted. These eighth editions look as if they were printed with a Dutch type; sheet D, pp. 49-72, 3 An indifferent copy of this little shilling volume was on sale in Oxford Street, 1860, for the immoderate sum of £12. |