John Bunyan

Lifesize wax model of Bunyan in prison, Bunyan Museum, Bedford. Photo by Simon Speed., 2007. Licensed under Creative Commons, courtesy Wikimedia Commons.

John Bunyan
Born	November 28 1628(1628-Template:MONTHNUMBER-28) Bedfordshire, England1
Died	August 31 1688(1688-Template:MONTHNUMBER-31) (aged 59) England
Occupation	Writer, preacher
Genres	Christian fiction (specifically allegory), sermons
Notable work(s)	The Pilgrim's Progress

John Bunyan (28 November 1628 - 31 August 1688) was a Christian English writer and preacher, famous for writing the novel The Pilgrim's Progress.

Life

Overview

Bunyan was born at Elstow, near Bedford, the son of a poor tinker. He was educated at a free school, after which he worked at his father's trade. At 17 he was drafted as a soldier in the Civil War, and served for 2 years at Newport Pagnell. At 19 he married a pious young woman, whose only dowry appears to have been 2 books, the Plain Man's Pathway to Heaven and the Practice of Piety, by which he was influenced towards a religious life. After severe spiritual conflicts he became an enthusiastic and assured believer. In 1657 he joined the Baptist Church, began to preach, and in 1660 was committed to Bedford Jail, at first for 3 months, but on his refusing to conform, or to desist from preaching, his confinement was extended with little interval for a period of nearly 12 years, not always, however, very rigorous. During this period he wrote, among other things, The Holy City and Grace Abounding. Under the Declaration of Indulgence he was released in 1672, and became a licensed preacher. In 1675 the Declaration was cancelled, and he was, under the Conventicle Act, again imprisoned for 6 months, during which he wrote the 1st part of The Pilgrim's Progress, which appeared in 1678, and to which considerable additions were made in subsequent editions. It was followed by the Life and Death of Mr. Badman (1680), The Holy War (1682), and the 2nd part of The Pilgrim's Progress (1684). Bunyan was now a popular preacher and author, and exercised a wide influence. In 1688 he set out on a journey to mediate between a father and son, in which he was successful. On the return journey he was drenched with rain, caught a chill and died in London on August 31. He is buried in Bunhill Fields.

Bunyan has the distinction of having written, in The Pilgrim's Progress, probably the most widely read book in the English language, which has been translated into more tongues than any book except the Bible. The charm of the work, which makes it the joy of old and young, learned and ignorant, and of readers of all possible schools of thought and theology, lies in the interest of a story in which the intense imagination of the writer makes characters, incidents, and scenes alike live in that of his readers as things actually known and remembered by themselves, in its touches of tenderness and quaint humor, its bursts of heart-moving eloquence, and its pure, nervous, idiomatic English, Bunyan. wrote about 60 books and tracts, of which The Holy War ranks next to The Pilgrim's Progress in popularity, while Grace Abounding is among the most interesting pieces of biography in existence.

Stone marking John Bunyan's birthplace, Elstow, Harrowden, Bedfordshire. Photo by Dennis Simpson, 2009. Courtesy Wikimedia Commons.

Youth

Bunyan was born to Thomas Bunyan and Margaret (Bentley) at Bunyan's End, in the parish of Elstow, Bedfordshire, England. Bunyan's End was located approximately halfway between the hamlet of Harrowden (1 mile southeast of Bedford) and Elstow's High Street.

He is recorded in the Elstow parish register as having been baptized John Bunyan, on 30 November 1628.

In 1623, Thomas had married his 1st wife and, like his father before him, would marry twice more within months of being widowed. On May 23, 1627, Thomas married Margaret Bentley. Like Thomas, Margaret was from Elstow and she was also born in 1603. In 1628, Margaret's sister, Rose Bentley, married Thomas' half-brother Edward Bunyan. They were working-class people, with Thomas earning a living as a chapman but he may also have been a brazier - one who makes and/or mends kettles and pots. Bunyan wrote of his modest origins, "My descent was of a low and inconsiderable generation, my father's house being of that rank that is meanest and most despised of all the families of the land".

John was probably educated at his father's house, possibly with other poor country boys, but in his writings he refers to his days in school. So he must also have spent some time at a school, possibly the one in Houghton Conquest Some think that Bunyan may have attended Bedford Grammar School but some records show that only pupils living in the Borough of Bedford were eligible for a place there. Either way, his later writings demonstrate a high degree of English literacy.

Like his father, John chose a job 'on the road', by adopting the trade of Tinker. This was a fairly skilled but lowly occupation. As few people could afford to purchase new pots when old ones became holed, they were mended time and time again. Therefore the arrival of a tinker was often be a welcome sight but the semi-nomadic nature of their life led to Tinkers being regarded (by some) in the same poor light as gypsies.

1644 was an eventful year for the Bunyan family - in June, John lost his mother and, in July, his sister Margaret died. Following this, his father married (for the third time) to Anne Pinney (or Purney) and a stepbrother, Charles, was born. It may have been the arrival of his stepmother which, following his 16th birthday led John to leave the family home and enlist in the Parliamentary army.

From 1644-1647, John served at Newport Pagnell garrison. The English Civil War was then nearing the end of the first stage. John was probably saved from death one day when a fellow soldier volunteered to go into battle in his place and was killed while walking sentry duty. After the civil war was won by the Parliamentarians, Bunyan returned to his former trade.

In his autobiographical book, Grace Abounding, Bunyan wrote that he led an abandoned life in his youth and was morally reprehensible as a result. However, there appears to be no outward evidence that he was any worse than his neighbours. Examples of sins to which he confesses to are profanity, dancing, and bell-ringing. The increasing awareness of his (in his view) un-Biblical life led him to contemplate acts of impiety and profanity; in particular, he was harassed by a curiosity in regard to the "unpardonable sin", and a prepossession that he had already committed it. He was known as an adept linguist as far as profanity was concerned, even the most proficient swearers were known to remark that Bunyan was "the ungodliest fellow for swearing they ever heard".

He continually heard voices urging him to "sell Christ," and was tortured by fearful visions. While playing a game of Tip-cat, on Elstow village green, Bunyan claimed to have heard a voice which asked: "Wilt thou leave thy sins and go to heaven or have thy sins and go to hell?" Because Puritans held sacred the Sabbath day and permitted no sport, John believed it this had been the voice of God, chastising his indulgent ways. John's spirituality was born from this experience and he began to struggle with his sense of guilt, self-doubt and his belief in the Bible's promise of damnation and salvation. In 1649, when he was about 21, he moved into a cottage on the western side of the northern end of Elstow's High Street.

In 1650, he married a young woman, an orphan whose father had left her only 2 books as her inheritance. (Her name is not recorded but, as the Bunyan's eldest, blind, daughter, (born in 1650) was called Mary, it is possible that she was named after John's wife.) The books were; Arthur Dent's Plain Man's Pathway to Heaven and Lewis Bayly's Practice of Piety. The content of these books appear to have strongly influenced John towards a religious life.

The Bunyans' life was modest to say the least. Bunyan writes that they were "as poor as poor might be", not even "a dish or spoon between them".

As John struggled with his newfound Christian faith, he became increasingly despondent and fell into mental turmoil. During this time of conflict, Bunyan began a four year long discussion and spiritual journey with a few poor women of Bedford, who belonged to a nonconformist sect which worshipped in St. John's Church. He also increasingly identified himself with St. Paul, who had characterised himself as "the chief of sinners", and believed he was one of the spiritual elite, chosen by God.

As a result of these experiences, John Bunyan was baptised and received into St John's church and he began to follow the teachings of its pastor, John Gifford.

A 2nd daughter, Elizabeth, was born in 1654.

In 1655 Bunyan moved his family to St Cuthberts Street, Bedford. That same year, John Gifford died and John started preaching.

John's son Thomas was born in 1656, his first book, Some Gospel Truths, was published and John Burton was appointed minister at St Johns church. In 1657, Bunyan became a deacon of St. John's Church, Bedford. His son John was born and his 2nd book, Vindication, was published.

Imprisonments

As his popularity and notoriety grew, Bunyan increasingly became a target for slander and libel; he was described as "a witch, a Jesuit, a highwayman" and was said to have mistresses and multiple wives. In 1658, aged 30, he was arrested for preaching at Eaton Socon and indicted for preaching without a licence. He continued preaching, however, and did not suffer imprisonment until November 1660, when he was taken to the county gaol in Silver Street, Bedford. In that same year, Bunyan married his 2nd wife, Elizabeth, by whom he had two more children, Sarah and Joseph.

The Restoration of the monarchy by Charles II of England began Bunyan's persecution as England returned to Anglicanism. Meeting-houses were quickly closed and all citizens were required to attend their Anglican parish church. It became punishable by law to "conduct divine service except in accordance with the ritual of the church, or for one not in Episcopal orders to address a congregation." Thus, John Bunyan no longer had that freedom to preach which he had enjoyed under the Puritan Commonwealth. He was arrested on 12 November 1660, whilst preaching privately in Lower Samsell by Harlington, Bedfordshire, 10 miles south of Bedford.

John was brought before the magistrate John Wingate at Harlington House and refused to desist from preaching. Wingate sent him to the county gaol in Bedford to consider his situation. After a month, Bunyan reports (in his own account of his imprisonment) that Wingate's clerk visited him, seeking to get Bunyan to change his mind. The clerk said that all the authorities wanted was for Bunyan to undertake not to preach at private gatherings. John argued that God's law obliged him to preach at any and every opportunity.

In January 1661, Bunyan was brought before the quarter sessions in the Chapel of Herne, Bedford. His prosecutor, Mr. Justice Wingate, despite Bunyan's clear breaches of the Religion Act of 1592, was not inclined to incarcerate Bunyan. But John's stark statement "If you release me today, I will preach tomorrow" left the magistrates - Sir John Kelynge of Southill, Sir Henry Chester of Lidlington, Sir George Blundell of Cardington, Sir Wllm Beecher of Howbury and Thomas Snagg of Milbrook - with no choice but to imprison him. So Bunyan was incarcerated for 3 months for the crimes of "pertinaciously abstaining" from attending mandatory Anglican church services and preaching at "unlawful meetings". Strenuous efforts were made by Bunyan's wife to get his case re-heard at the spring assizes but Bunyan's continued assertions that he would, if freed, preach to his awaiting congregation meant that the magistrates would not consider any new hearing. Similar efforts were made in the following year but, again, to no avail. In 1664, an Act of Parliament the Conventicles Act made it illegal to hold religious meetings of five or more people outside of the auspices of the Church of England.

It was during his time in Bedford Gaol that John Bunyan conceived his allegorical novel: The Pilgrim's Progress. (Many scholars however believe that he commenced this work during the 2nd and shorter imprisonment of 1675, referred to below.) Bunyan's incarceration was punctuated with periods of relative freedom - lax gaolers allowing him out to attend church meetings and to minister to his congregation.

In 1666, John was briefly released for a few weeks before being re-arrested for preaching and sent back to Bedford gaol, where he remained for a further 6 years. During that time, he wove shoelaces to support his family and preached to his fellow prisoners - a congregation of about 60. In his possession were 2 books, John Foxe's Book of Martyrs and the Bible; a violin he had made out of tin; a flute he'd made from a chair leg; and a supply of pen and paper. Both music and writing were integral to John's Puritan faith.

John Bunyan was released in January 1672, when Charles II issued the Declaration of Religious Indulgence.

1672 to 1688

In the same month as his release, John Bunyan became pastor of St John's Church. On 9 May, Bunyan was the recipient of 1 of the earliest licences to preach under the new law. He formed a nonconformist sect from his surviving parishioners and established a church in a barn in Mill Street, Bedford - the present day site of the Bunyan Meeting Free Church.

By his preaching, Bunyan became popular in Bedfordshire and several surrounding counties, such as Hertfordshire, Cambridgeshire, Huntingdonshire and Northamptonshire, to name a few. His own congregation at the independent church in Bedford grew strongly at this time and many village chapels, for miles around Bedford, owed their roots to John Bunyan's influence. He would even speak to large crowds and congregations as far away as London and, as his fame and popularity as a preacher increased, he became affectionately known as Bishop Bunyan.

In March 1675, following Charles II's withdrawal of the Declaration of Religious Indulgence, John was again imprisoned for preaching - not, as formerly thought, in the Bedford town jail on the stone river bridge but once again in the county gaol. (The original warrant, discovered in 1887, is published in facsimile by Rush and Warwick, London.)

It was the Quakers which helped secure Bunyan's release. When the King asked for a list of names to pardon, the Society gave Bunyan's name along with those of their own members. Within six months, John was free and, as a result of his popularity, was never arrested again although,for a time, Bunyan was said to have dressed like a wagoner, whip in hand, when he visited his various parishes - so as to avoid another arrest.

When, in 1687, the King James II of England asked Bunyan to oversee the royal interest in Bedford, John declined this influential post because James refused to lift the tests and laws which served to persecute nonconformists.

In 1688, John served as chaplain to the Lord Mayor of London, Sir John Shorter.

As John Bunyan was riding from Reading, Berkshire to London, to resolve a disagreement between a father and son, he caught a cold and developed a fever. He died at the house of his friend John Strudwick, a Grocer and chandler on Snow Hill in Holborn, on 31 August 1688.

John Bunyan's grave lies in the cemetery at Bunhill Fields in London. He lies among other historic nonconformists, George Fox, William Blake and Daniel Defoe. Many Puritans, to whom worship of tombs or relics was considered most sinful, made it their dying wish that their coffins be placed as close to Bunyan's as possible.

Bunyan became a popular preacher as well as a prolific author, though most of his works consist of expanded sermons. Though a Baptist preacher, in theology he was a Puritan. The portrait his friend Robert White drew, which has often been reproduced, shows the attractiveness of his true character. He was tall, had reddish hair, prominent nose, a rather large mouth, and sparkling eyes.

He was no scholar, except of the English Bible, but he knew scripture thoroughly. He was also influenced by Martin Luther's Commentary on the Epistle to the Galatians, in the translation of 1575.

Writing

The Pilgrim's Progress

Bunyan wrote The Pilgrim's Progress in 2 parts, the earliest of which was published in London in 1678 and the second in 1684. He began the work in his initial of imprisonment, and probably finished it during the later. The earliest edition in which the 2 parts were combined came in 1728. A 3d part falsely attributed to Bunyan appeared in 1693, and was reprinted as late as 1852. Its full title is The Pilgrim's Progress from This World to That Which Is to Come.

The Pilgrim's Progress is arguably among the most widely known allegories ever written, and has been extensively translated. Protestant missionaries commonly translated it as the 1st thing after the Bible.

There are several noteworthy collections of editions of The Pilgrim's Progress, e.g., in the British Museum and in the New York Public Library, collected by the late James Lenox.

For a time, The Pilgrim's Progress was considered the most widely read and translated book in the English language apart from the Bible. The charm of the work, which gives it wide appeal among old and young, learned and ignorant, readers of all possible schools of thought and theology, lies in the interest of a story in which the intense imagination of the writer makes characters, incidents, and scenes alike live in the imagination of his readers as things actually known and remembered by themselves, in its touches of tenderness and quaint humour, its bursts of heart-moving eloquence, and its pure, nervous, idiomatic English. Macaulay has said, "Every reader knows the straight and narrow path as well as he knows a road on which he has been backwards and forwards a hundred times," and he adds that "In England during the latter half of the seventeenth century there were only two minds which possessed the imaginative faculty in a very eminent degree. One of these minds produced the Paradise Lost, the other The Pilgrim's Progress."

The images Bunyan uses in Pilgrim's Progress are but reflections of images from his own world; the strait gate is a version of the wicket gate at Elstow church, the Slough of Despond is a reflection of Squitch Fen, a wet and mossy area near his cottage in Harrowden, the Delectable Mountains are an image of the Chiltern Hills surrounding Bedfordshire. Even his characters, like the Evangelist as influenced by John Gifford, are reflections of real people. This pilgrimage was not only real for Bunyan as he lived it, but his portrait evoked this reality for his readers. Rudyard Kipling once referred to Bunyan as "the father of the novel, salvation's first Defoe."

Scottish philosopher David Hume used Bunyan to illustrate the idea of a "standard of taste" in aesthetic matters: 'Whoever would assert an equality of genius and elegance between Ogilby and Milton, or Bunyan and Addison, would be thought to defend no less an extravagance, than if he had maintained a mole-hill to be as high as Teneriffe, or a pond as extensive as the ocean.' (Hume, "Of the Standard of Taste", originally published in his Four Dissertations (1757).)

Other prose

Bunyan wrote about 60 books and tracts, of which The Holy War ranks next to The Pilgrim's Progress in popularity. 2 other successful works of Bunyan's are less well-known: The Life and Death of Mr. Badman (1680), an imaginary biography, and The Holy War (1682), an allegory. A 3rd book which reveals Bunyan's inner life and his preparation for his appointed work is Grace Abounding to the Chief of Sinners (1666). It is a classic example of a spiritual autobiography, and thus is focused on his own spiritual journey; his motive in writing it was plainly to exalt the Christian concept of grace and to comfort those passing through experiences like his own.

Some time before his final release from prison Bunyan became involved in a controversy with Kiffin, Danvers, Deune, Paul, and others. In 1673 he published his Differences in Judgement about Water-Baptism no Bar to Communion, in which he took the ground that "the Church of Christ hath not warrant to keep out of the communion the Christian that is discovered to be a visible saint of the word, the Christian that walketh according to his own light with God." While he owned "water baptism to be God's ordinance," he refused to make "an idol of it," as he thought those did who made the lack of it a ground for disfellowshipping those recognised as genuine Christians.

Kiffin and Paul published a response in Serious Reflections (London, 1673), in which they argued in favor of the restriction of the Lord's Supper to baptized believers, and received the approval of Henry Danvers in his Treatise of Baptism (London, 1673 or 1674). The controversy resulted in the Particular (Calvinistic) Baptists leaving the question of communion with the unbaptized open.

Recognition

In 1862 a recumbent statue was created to adorn Bunyan's grave at Bunhill Fields, London.

In 1874, a bronze statue of Bunyan, sculpted by Sir Joseph Edgar Boehm, was erected in Bedford. This stands at the south-western corner of St Peter's Green, facing down Bedford's High Street. The site was chosen by Boehm for its significance as a crossroads. Bunyan is depicted expounding the Bible, to an invisible congregation, with a broken fetter - representing his imprisonment - by his left foot. There are three scenes from "The Pilgrim's Progress" on the stone plinth: Christian at the wicket gate; his fight with Apollyon; and losing his burden at the foot of the cross of Jesus. The statue was unveiled by Lady Augusta Stanley, wife of the Dean of Westminster, on Wednesday 10 June 1874.

Though Bunyan was a Reformed Baptist, in the Church of England he is remembered with a Lesser Festival on 30 August, and on the liturgical calendar of the Episcopal Church (USA) on August 29.

His poem "The Shepherd Boy sings in the Valley of Humiliation" was included in the Oxford Book of English Verse, 1250-1900.

Bunyan is commemorated by a memorial window in the north transept of Westminster Abbey, unveiled in 1912.

In popular culture

A passage from Part II of The Pilgrim's Progress beginning "Who would true Valour see" has been used in the hymn "To be a Pilgrim".

Pilgrim's Progress was made into a film in 1912. Another film version was made in 1977 by Ken Anderson films, in which Liam Neeson played the role of Evangelist and other smaller roles like the crucified Christ. Maurice O'Callaghan played Mr. Worldly Wiseman and other "bad" characters that met Christian in his journey. A sequel Christiana followed in 1979. A version by Danny Carrales was produced in 2008.

In 1950 an hour-long animated version was made by Baptista Films. This version was edited down to 35 minutes and re-released with new music in 1978. As of 2007 the original version is difficult to find, but the 1978 has been released on both VHS and DVD.[24]

In 1985 Yorkshire Television produced a 129-minute 9-part serial presentation of The Pilgrim's Progress with animated stills by Alan Parry and narrated by Paul Copley entitled Dangerous Journey.

In 1989, Orion's Gate, a producer of Biblical/Spiritual radio dramas produced "The Pilgrim's Progress" as a 6 hour dramatization. Samples and more information may be found at http://www.orionsgate.org/audio.html. This production was followed several years later by "Christiana: Pilgrim's Progress Part II," an 8 hour dramatization.

In 1992 David MacAdam of New Life Fine Arts, presented Celestial City a musical adaptation of Pilgrim's Progress and John Bunyan's life. It was performed in Massachusetts through out the 1990s and early 2000s. It's music was released on Audio Cassette and CD in the early 2000s.

In 1993, the popular Christian radio drama, Adventures in Odyssey (produced by Focus on the Family), featured a two-part story, titled "Pilgrim's Progress: Revisited."

A 2006 computer animation version was made, directed and narrated by Scott Cawthon

At the 2009 San Antonio Independent Christian Film Festival, the adaptation Pilgrim's Progress: Journey to Heaven received one nomination for best feature length independent film and one nomination for best music score.

Director Todd Fietkau is making a version of Pilgrim's Progress, scheduled to be released in 2009.

A children's animation series titled The Pilgrim's Progress was set to be produced by Cliff McDowell, scheduled to be released in 2010.Template:Update after

Publications

• Some Gospel-Truths Opened According to the Scriptures. London & Newport Pagnell: Printed for J. Wright the Younger, 1656.
• A Vindication of the Book Called Some Gospel-Truths Opened. London & Newport Pagnell: Printed for Giles Calvert, 1657.
• A Few Sighs from Hell; or, The Groans of a Damned Soul. London: Printed by Ralph Wood for M. Wright, 1658
  • Boston: J. Allen, 1708.
• The Doctrine of the Law and Grace Unfolded. London & Newport Pagnell: Printed for M. Wright, 1659
  • Boston: Sold by D. Henchman, 1742.
• Profitable Meditations Fitted to Mans Different Condition. London: Printed for Francis Smith, 1661.
• I Will Pray with the Spirit, and I Will Pray with the Understanding Also. London: Printed for the author, 1663.
• Christian Behaviour; or, The Fruits of True Christianity. London: Printed for Francis Smith, 1663.
• A Mapp Shewing the Order and Causes of Salvation and Damnation. London, [1664?].
• One Thing Is Needful; or, Serious Meditations upon the Four Last Things. London: Printed for Francis Smith, [1665?].
• The Holy City; or, The New Jerusalem. London: J. Dover, 1665.
• Prison Meditations. London, 1665.
• The Resurrection of the Dead and Eternal Judgement. London: Printed for Francis Smith, [1665?].
• Grace Abounding to the Chief of Sinners; or, A Brief and Faithful Relation of the Exceeding Mercy of God in Christ to His Poor Servant John Bunyan. London: George Larkin, 1666
• .Boston: J. Allen, 1717).
• A Confession of My Faith and a Reason of My Practice. London: Printed for Francis Smith, 1672.
• A Christian Dialogue. London, [1672?].
• A New and Useful Concordance to the Holy Bible (London, 1672?).
• A Defence of the Doctrine of Justification by Faith in Jesus Christ. London: Printed for Francis Smith, 1672.
• Differences in Judgment about Water-Baptism. London: Printed for John Wilkins, 1673.
• The Barren Fig-Tree; or, The Doom and Downfall of the Fruitless Professor. London: Printed for J. Robinson, 1673
  • New York: Printed for J. Tiebout, 1806).
• Peaceable Principles and True; or, A Brief Answer to Mr. D'Anvers and Mr. Paul's Books. London, 1674.
• Light for Them That Sit in Darkness. London: Printed for Francis Smith, 1675.
• Instruction for the Ignorant. London, 1675.
• Saved by Grace; or, A Discourse of the Grace of God. London: [1676?].
• The Strait Gate; or, Great Difficulty of Going to Heaven. London, 1676.
• The Pilgrim's Progress from This World to That Which Is to Come, Delivered under the Similitude of a Dream Wherein Is Discovered, the Manner of His Setting Out, His Dangerous Journey, and Safe Arrival at the Desired Country. London: Printed for Nathaniel Ponder, 1678; Boston: Printed by S. Green, 1681. [audio]
• Come and Welcome, to Jesus Christ. London: Printed for B. Harris, 1678
  • Boston: N. Boone, 1728.
• A Treatise of the Fear of God. London: Printed for N. Ponder, 1679.
• The Life and Death of Mr Badman, Presented to the World in a Familiar Dialogue between Mr. Wiseman, and Mr. Attentive. London: Printed by J.A. for Nathaniel Ponder, 1680; New York: R. H. Russell, 1900.
• The Holy War Made by Shaddai upon Diabolus for the Regaining of the Metropolis of the World; or, The Losing and Taking Again of the Town of Mansoul. London: Printed for Dorman Newman and Benjamin Alsop, 1682; Boston: T. Fleet, 1736.
• The Greatness of the Soul and the Unspeakableness of the Loss Thereof. London: Printed for Benjamin Alsop, 1683.
• A Case of Conscience Resolved. London, 1683.
• A Holy Life, the Beauty of Christianity. London: Printed by B.W. for Benjamin Alsop, 1684.
• Seasonable Counsel; or, Advice to Sufferers. London: Printed for Benjamin Alsop, 1684.
• The Pilgrim's Progress from This World to That Which Is to Come: The Second Part, Delivered under the Similitude of a Dream Wherein Is Set Forth the Manner of the Setting out of Christian's Wife and Children, Their Dangerous Journey and Safe Arrival at the Desired Countrey. London: Printed for Nathaniel Ponder, 1684.
• A Caution to Stir up to Watch against Sin. London: N. Ponder, 1684.
• A Discourse Upon the Pharisee and the Publican. London: Printed for John Harris, 1685.
• Questions about the Nature and Perpetuity of the Seventh-Day Sabbath. London: Printed for N. Ponder, 1685.
• A Book for Boys and Girls; or, Country Rhimes for Children (as "J.B."). London: N. Ponder, 1686.
• Good News for the Vilest of Men. London: George Larkin, 1688
  • Boston: Printed for J. Edwards & H. Foster, 1733.
• The Advocateship of Jesus Christ Clearly Explained and Largely Improved. London: Printed for Dorman Newman, 1688.
• A Discourse of the Building, Nature, Excellency and Government of the House of God. London: George Larkin, 1688.
• The Water of Life. London: Printed for N. Ponder, 1688
  • Boston: Manning & Loring, 1807.
• Solomon's Temple Spiritualiz'd; or, Gospel Light Fetcht out of the Temple at Jerusalem. London: Printed for George Larkin, 1688
  • Hartford, CT.: J. Babcock, 1802.
• The Acceptable Sacrifice. London: Printed for G. Larkin, 1689.
• Mr. John Bunyan's Last Sermon. London, 1689.
• The Heavenly Footman. London: Printed for Charles Doe, 1698.
• A Relation of the Imprisonment of Mr. John Bunyan. London: James Buckland, 1765.

Collections

• The Works of That Eminent Servant of Christ, Mr. John Bunyan, edited by Charles Doe. London: William Marshall, 1692
  • (3 volumes), New Haven, CT: N. Whiting, 1830.
• The Works of John Bunyan (edited by George Offor, 3 volumes). Glasgow: Blackie, 1853.
• The Life and Death of Mr. Badman (edited by G.B. Harrison). Oxford: Oxford University Press, 1929.
• The Pilgrim's Progress (edited by James B. Wharey, revised by Roger Sharrock). Oxford: Clarendon Press, 1960.
• Grace Abounding to the Chief of Sinners (edited by Roger Sharrock). Oxford: Clarendon Press, 1962.
• The Miscellaneous Works of John Bunyan (edited by Roger Sharrock). London: Oxford University Press, 1976. [When completed, this will become the standard edition of Bunyan's doctrinal writings.]
• The Holy War (edited by James F. Forrest & Roger Sharrock). Oxford, UK: Clarendon Press, 1980.

Except where noted, bibliographical information courtesy the Poetry Foundation.

Audio / video

"The Shepherd Boy Sings in the Valley of Humiliation" by John Bunyan Poem animation

Captives Kings (John Bunyan poem) spoken word

Videography

John Bunyan: Journey of a Pilgrim (2007) - documentary.
Torchlighters: The John Bunyan Story (2007) - animated DVD for children ages 8-12.

See also

• List of British poets

References

• "Bunyan Family Tree" - Clive Arnold, Moot Hall Museum
• John Bunyan - "His Life, Times and Work" - Dr John Brown 1885
• Anne Dunan-Page, Grace Overwhelming: John Bunyan, The Pilgrim's Progress and the Extremes of the Baptist Mind (Frankfurt am Main, Peter Lang AG, 2006).

External links

Poems

• "The Shepherd Boy sings in the Valley of Humiliation"
• Bunyan, John (1628-1688) (6 poems) at Representative Poetry Online
• John Bunyan 1628-1688 at the Poetry Foundation
• John Bunyan at PoemHunter (74 poems).

Books

• Works by John Bunyan at Project Gutenberg
• Writings of Bunyan at the Christian Classics Ethereal Library.
• Complete works online
• Acacia John Bunyan Online Library

About

• John Bunyan at NNDB.
• John Bunyan at Westminster Abbey
• John Bunyan (1628-1688) at Luminarium
• Biography of Bunyan
• Bunyan Ministries.org Large Bunyan Resource site
• John Bunyan at Find a Grave

Etc.

• Bunyan Meeting Free Church Bedford
• John Bunyan Museum Bedford
• Moot Hall Elstow - Museum specialising in 17th C life and John Bunyan
• International John Bunyan Society
• International Literary Quarterly
• Glimpses of Christian History
• Books by Bunyan Sword of the Lord Publishers