There is one fact in the history of Bunyan's Chapel, which illustrates the progress of public opinion. In 1806, the Magistrates allowed the County Hall to be licensed as a place of worship for the Rev. S. Hillyard and his Congregation, whilst the Chapel was shut up for repairs. Such was the influence of Bunyan's fame; of Howard's and Whitbread's example; and of the character of the Pastor and his flock! This fact speaks volumes, as well as redeems the character of Bedford.

The traditions about Bunyan's Prison are somewhat contradictory. Some of them place him in the Town Jail, and others in the County Jail; and he may have been in both. The traditions in favour of the former, which stood on the old Bridge, are, however, the most numerous and consistent. Grose has preserved drawings of that Jail, which shew at a glance that it is large enough to contain many prisoners, and strong enough to keep them. Bunyan's Prison Thoughts, also, agree best with the scenery from the Bridge. In like manner, it is well known to many that the late venerable and Reverend Mr. Bull of Newport Pagnell, the friend of Cowper and Newton, always paused as he crossed the Bridge, to pay homage to the memory of John Bunyan. Mr. Kilpin of Bedford was with Mr. Bull on one of these occasions, and well remembers his solemn pause, and his sublime exclamations. I have, therefore, leaned to the traditions which run in the best channels, in placing Bunyan in the Bridge-Jail.

Mr. Bull, and many of his contemporaries, always believed that the original of Bunyan's Slough of Despond, was a bog on the road from Bedford to Newport Pagnell. This may be true; but I know some who find it in Stowe's description of old Moorfields. The fact is, any part of the Bedford Level, in Bunyan's time, would have furnished him with an emblem of David's "fearful pit, and miry clay." It is more difficult to find out the originals of the Delectable Mountains and the Hill Difficulty, in any of the scenery of Bunyan's circuits.

I have been unable to identify the spot in the lilied Ouse, where Bunyan was baptized. It may have been the wellknown spot, where his successors administered baptism, until a Baptistry was introduced into his Chapel. The old Table over that Baptistry is an extraordinary piece of furniture, which for size and strength might have been the banquet-table of a Baronial Hall. It is evidently older than even the original Chapel.

There is a Tablet in the wall of the burying ground, to the memory of Hannah Bunyan, a great grand-child of Bunyan's, who died in 1770, aged 76 years. I could not

find out where either his first or second wife was buried. His Elizabeth died in 1691, just as Doe had published his Folio; and thus "soon followed her faithful Pilgrim," says a contemporary, "to dwell in the Celestial City in the presence of her King and her husband for ever." His son, Thomas, was a preacher at that time; but he never acquired any notoriety, although he was much respected. Bunyan's blind MARY; for whom he feared so much, and whom he loved so deeply, died some years before himself. Nothing is known of John, Joseph, Sarah, or Elizabeth, unless we suppose that Christiana's children symbolize his own family: which is highly probable. Mr. Ivimey thinks that Bunyan intended a Third Part of the Pilgrim's Progress, to embrace their history. He founds this conjecture upon a passage at the end of the Second Part. Bunyan says there, that "Christiana's children are yet alive, and so would be for the increase of the Church in the place where they were." This proves that he thought well of them, on the whole. There seems, however, to have been some doubts in his mind, as to their decision: for he adds, "I may give an account of what I am now silent about. Meantime, I bid

my readers, Adieu!"

None of Bunyan's descendants are now known in England. Thirty years ago, I knew some Antiburgher Ministers in Scotland of the same name; one of whom was

not unlike the best portraits of Bunyan: but as there were no Baptists amongst the Scotch Bunyan's then, and none of any name in that quarter of the country until then, it is not likely that the family sprung from the Pilgrim. Of the spots consecrated by Bunyan's memory, is "the dell in the dark wood near Hitchin," where he often preached at midnight; and the chimney-corner of a cottage, where he found shelter. A thousand people, it is said, have assembled there to hear him. The venerable Mr. Geard, A. M. of Hitchin, told me, that Bunyan was once at a Conference of Ministers there, when Paul's groans of the creation were discussed (Rom. viii. 19); but he would only say with Luther, "The Scriptures are wiser than I. The meaning of this Scripture, I could never find out." Mr. Ivimey says, justly, "what a reproof to conceited and dogmatical interpreters!" Bunyan could reprove even Biblical Critics. Charles Doe says, "A scholar overtook him near Cambridge, and asked him, how dare you preach, seeing you have not the Original (Scriptures), being no scholar? Then, said Mr. Bunyan, have you the original? Yes, said the scholar. Nay but, said Mr. Bunyan, have you the very self-same copies that were written by the Penmen of the Scriptures? No, said the Scholar; but we have true copies of them. How do you know that? said Mr. Bunyan. How, said the scholar: why, we believe what we have is a true copy of the original. Then said Mr. Bunyan,-so do I believe our English Bible to be a true copy of the original. So, away rid the scholar!"-Doe's Circular.

Doe adds, "I once asked him his opinion on a common religious point, and offered my opinion for the general of it but he answered, -that where Scripture is silent, we ought to forbear our opinions; and so he forbore to affirm. either for or against; the Scripture being altogether silent on this point."-lbid.

I cannot part with Doe, without stating that he generally calls Bunyan, "OUR Bunyan ;" and triumphs in the assurance

that "the Champion of our age "will be quoted in the Pulpit, "to future ages," thus,-"The Great Convert Bunyan, said so and so." Such facts may well excuse Doe's omission of some of Bunyan's works, in the List he drew up.

It is said by some, that the genius of Bunyan so awed that miscreant Foote, the player, that he uttered one of the most eloquent eulogiums on the Pilgrim's Progress, ever pronounced. This eulogium was once repeated to Robert Hall, at Cambridge; but he declared it to be "as much above Foote, as it was unlike Foote." I cannot repeat it; and, therefore, have no right to give an opinion. Very bad men, however, have said splendid things of the best. Foote felt,

"How awful Goodness is,"

in the presence of Whitefield; and may have felt the same when perusing the Pilgrim.

But I must bring this gossip to a close. The only practical joke of Bunyan's, I ever heard of, was played off upon one of his friends, who was a cooper. He saw, on passing his shop, some tubs piled one above another, and threw them down. "How now, master Bunyan," said the cooper, "what harm do the tubs to you?" "Friend," said Bunyan, "have you not heard, that every tub should stand on its own bottom ?"

CHAPTER XLVII.

BUNYAN'S GENIUS.

BUNYAN is the Shakespeare of theology.

Like the bard

of Avon, he had no equal among his contemporaries, and has no rival among his successors. Indeed no one thinks now of disputing the palm with Shakespeare and Bunyan it is distinction enough for modern ambition to be critically acquainted with their peculiar excellences, and feelingly alive to their characteristic beauties.

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It is a singular fact, that while philosophers may be found, who think themselves qualified to improve upon Newton, neither the poets of the present age presume to vie with Shakespeare, nor the moralists to imitate Bunyan. Had the author of the Pilgrim's Progress placed cherubim and a flaming sword" over the gate of Allegory, it could not have been more effectually guarded, than it has been by his own success; that has planted in every bosom a living conviction of his lasting superiority in this department of literature. He has so endeared his name by the work which dignifies it, that the bare idea of "another pilgrim" is painful. Perhaps no one ever wished for a second, so completely is "the eye satisfied with seeing, and the ear with hearing" the first. Were an appeal made to the public at large upon this

subject, their

reply might be confidently anticipated to be :-"What can the man do who cometh after the king?" This is true fame, and it must be eternal, because Pilgrim embodies in himself, not the accidental, nor the occasional feelings of