Works of John Bunyan Volume I Part 5

'Here thou hast things certain and necessary to be believed, which thou canst not too much study. Therefore pray that thou mayest receive it, so it is according to the Scriptures, in faith and love, not as the word of man but as the word of G.o.d, and be not offended, because Christ holds forth the glorious treasure of the gospel to thee in a poor earthen vessel, by one who hath neither the greatness nor the wisdom of this world to commend him to thee; for as the Scriptures saith, Christ, who was low and contemptible in the world himself, ordinarily chooseth such for himself and for the doing of his work. "Not many wise men after the flesh, not many mighty, not many n.o.ble are called: but G.o.d hath chosen the foolish things of the world." This man [Bunyan] is not chosen out of an earthly, but out of the heavenly university, the church of Christ, furnished with the Spirit, gifts, and graces of Christ--out of which, to the end of the world, the word of the Lord and all true gospel ministers must proceed. And, though this man hath not the learning or wisdom of man; yet, through grace, he hath received the teaching of G.o.d, and the learning of the Spirit of Christ. He hath taken these three heavenly degrees--union with Christ, the anointing of the Spirit, and experience of the temptations of Satan--which do more fit a man for the mighty work of preaching the gospel, than all the university learning and degrees that can be had. I have had experience with many other saints of this man's [Bunyan's]

soundness in the faith, his G.o.dly conversation, and his ability to preach the gospel, not by human art, but by the Spirit of Christ, and that with much success in the conversion of sinners. I thought it my duty to bear witness with my brother to these glorious truths of the Lord Jesus Christ.'[185]

Bunyan was twenty-eight years of age when he published this work, and as he attacked the follies of his times, and what he deemed to be heresies, were exposed to Scripture light and condemned without mercy, it very naturally involved him in controversy. This brought forth the remarkable resources of his mind, which was stored with the Scriptures--his fearlessness--ready wit and keen retort, much sanctified by an earnest desire for the salvation of his opponents.

An extraordinary man, younger than himself, full of energy and enthusiasm, entered the lists with him; and in Edward Burrough, very properly called a son of thunder and of consolation, Bunyan found an able disputant. He was talented, pious, and fearless in his Master's work, and became eminently useful in laying the foundation of the Society of Friends. Soon after this he was numbered with the n.o.ble army of martyrs at the age of twenty-eight, being sacrificed in Newgate, at the shrine of religious intolerance.

At this time the Quakers were not united as a body, and consequently there was no test of character nor rules of discipline for those who a.s.sumed that name. They were very dissimilar men to their quiet and un.o.btrusive descendants. The markets, fairs, and every public concourse were attended by them, denouncing false weights and measures, drunkenness and villany, with the curses of the Almighty, calling upon the people, frequently with furious and fearful energy and powerful eloquence, to repent, and cry unto G.o.d, that his mercy might be extended to the salvation of their immortal souls. their zeal led them to many breaches of good manners. They would enter churches, and after the service, when the quiet folks were thinking of gratifying their bodies with a substantial dinner, they were arrested by the violent declamation of a man or woman, frequently denouncing the priest as being the blind leading the blind.

This naturally led to a scene of riot and confusion, in which the Quakers were in many cases handled with great barbarity. among these disturbers were mingled persons of bad character. The violence of sectarian feeling in the churches thus disturbed, made no discrimination between bad and good; they were equally subjected to the roughest treatment. Bunyan attacked those who denied that Christ had appeared in the world as Emmanuel, G.o.d with us 'in fashion as a man,' that by the infinite merits of his life and death imputed to believers, they might be made holy. His attack was also directed against those who refused obedience to the written Word, or who relied upon inward light in contradistinction and preference to the Bible. The t.i.tle to Burrough's answer is a strange contrast to the violence of his language--The Gospel of Peace Contended for in the Spirit of Meekness and Love. In this spirit of meekness he calls his opponents 'crafty fowlers preying upon the innocent'; and lovingly exclaims, 'How long shall the righteous be a prey to your teeth, ye subtle foxes; your dens are in darkness, and your mischief is hatched upon your beds of secret wh.o.r.edoms.' The unhallowed spirit of the age mistook abuse for argument, and harsh epithets for faithful dealing.[186]

Bunyan replied in A Vindication of Gospel Truths, to the great satisfaction of all his friends; and although Burrough answered this tract also, Bunyan very wisely allowed his railing opponent to have the last word, and applied his great powers to more important labours than caviling with one who in reality did not differ with him. The Quaker had been seriously misled by supposing that the Baptist was a hireling preacher; and we must be pleased that he was so falsely charged, because it elicited a crushing reply. Burrough, in reply to an imputation made by Bunyan, that the Quakers were the false prophets alluded to in Scripture, observed that 'in those days there was not a Quaker heard of.' 'Friend,' replied Bunyan, 'thou hast rightly said, there was not a Quaker heard of indeed, though there were many Christians heard of then. Again, to defend thyself thou throwest the dirt in my face, saying, If we should diligently trace thee, we should find thee in the steps of the false prophets, through fancied words, through covetousness, making merchandise of souls, loving the wages of unrighteousness.' To which Bunyan replied; 'Friend, dost thou speak this as from thy own knowledge, or did any other tell thee so? However, that spirit that led thee out this way, is a lying spirit; for though I be poor, and of no repute in the world as to outward things, yet through grace I have learned, by the example of the apostle, to preach the truth, and also to work with my hands, both for mine own living, and for those that are with me, when I have opportunity. And I trust that the Lord Jesus, who hath helped me to reject the wages of unrighteousness. .h.i.therto, will also help me still, so that I shall distribute that which G.o.d hath given me freely, and not for filthy lucre sake.'[187] Thus had he learned of the apostle to 'make the gospel of Christ without charge' (1 Cor 9:18); and upon this subject they strangely agreed. The same agreement existed between them upon the necessity of inward light from the Holy Spirit; without which they both considered the Bible to be a dead letter. The peculiar principle which separates the Quaker from every other Christian community, has nothing to do with the light within. Upon that subject all evangelical sects are agreed. The substantial difference is whether our Lord intended the work of the ministry to be exclusively a work of benevolence, charity, and love, binding all who are capable of using the talent intrusted to them, to do it without worldly reward. Surely every man may be satisfied in his own mind upon such a subject, without quarrelling with, or anathematizing each other. Bunyan and Burrough agreed, without knowing it, in the sentiments of their ill.u.s.trious and learned cotemporary, John Milton, as to the ministry being without charge; and had they, when offended, followed their Master's rule, 'If thy brother trespa.s.s against thee, go and tell him his fault between thee and him along' (Matt 18:15), had they met, and on their knees before the throne of grace, sought from heaven wisdom and charity in defending Divine truth, we can easily imagine that the approbation of G.o.d would have been manifested, by sending them on their important work in peaceful unity. They had been immersed in the same deep and solemn regeneration, and their ardent object was the same--to spread the influence of the kingdom of Christ.

When Christians of various denominations meet in prayer, how it melts down their sectarian bitterness. In this controversy, mention is made of a total abstinence movement in the time of the commonwealth, a germ which has put forth its mighty efforts in our more peaceful and happy times. A cloud now hovered over Bunyan, and threatened him with troubles of a very different kind to those of religious controversy. It will startle many of our readers to hear that, under the government of Cromwell, Bunyan was persecuted for his religious opinions and practices. Mr. Jukes, in his interesting History of Bunyan's Church, thus refers to it: 'Soon after he had resigned the office of deacon in 1657, the hand of persecution was raised against him; for at a meeting of the church, held on the 25th day of the twelfth month, in the same year (Feb. 1658), it was agreed that the 3d day of the next month be set apart to seek G.o.d in the behalf of our brother Wheeler, who hath been long ill in body, whereby his ministry hath been hindered; and also about the church affairs, and the affairs of the nation; and for our brother Whitbread, who has long been ill; and also for counsel what to do with respect to the indictment of brother Bunyan at the a.s.sizes, for preaching at Eaton.'[188]

Although persecution for religious opinions a.s.sumed a milder form under the Commonwealth, the great principles of religious freedom and equality were neither known nor practiced. The savage barbarities perpetrated upon Prynne, Bastwick, Burton, Leighton, and others, by Charles I and his archbishop, Laud, were calculated to open the eyes of the nation to the wickedness and inutility of sanguinary or even any laws to govern the conscience, or interfere with Divine worship. Alas! even those who suffered and survived became, in their turn, persecutors. The great object of persecution was the book of Common Prayer, the use of which was rigorously prohibited.

The clergy were placed in an extremely awkward predicament. No sooner was the Act of Parliament pa.s.sed ordering the Directory to be used and the Prayer-book to be laid aside, than the king, by his royal proclamation, issued from Oxford, November 13, 1645, ordered the Directory to be set aside, and the Common Prayer to be used in all the churches and chapels. Both these orders were under very severe penalties.

The Act against atheistical opinions, which pa.s.sed August 9, 1650, ill.u.s.trates the extraordinary state of the times. The preamble states that, 'Divers men and women have lately discovered themselves to be most monstrous in their opinions, and loose in all wicked and abominable practices.' It then enacts that--'Any one, not being mad, who pretends to be G.o.d Almighty, or who declares that unrighteousness, uncleanness, swearing, drunkenness, and the like filthiness and brutishness, or denying the existence of G.o.d, or who shall profess that murder, adultery, incest, fornication, uncleanness, filthy or lascivious speaking, are not wicked, sinful, impious, abominable, and detestable, shall be imprisoned, and, for a second offence, be transported.'[189]

One of the Acts that affected Bunyan was pa.s.sed April 26, 1645, cap. 52--'None may preach but ordained ministers, except such as, intending the ministry, shall, for trial of their gifts, be allowed by such as be appointed by both houses of Parliament.' This was amended by 'an ordinance appointing commissioners for approbation of public preachers,' March, 1653. In this Dr. Owen, Goodwin, Caryl, and many others are named, who were to judge of the candidate's fitness to preach.[190] The Act which more seriously touched Bunyan was that of May 2, 1648, which enacts that any person saying, 'that man is bound to believe no more than by his reason he can comprehend, or that the baptizing of infants is unlawful, or such baptism is void, and that such persons ought to be baptized again, and, in pursuance thereof, shall baptize any person formerly baptized, shall be imprisoned until he gives security that he will not publish or maintain the said error any more.'[191] It was these intolerant proceedings that led Milton to publish a poem On the New Forcers of Conscience, beginning with these lines--

'Dare ye, for this, adjure the civil sword, To force our consciences that Christ set free.'

This last-mentioned ungracious and uncalled-for Act against the Baptists, led some violent spirits to print a paper, ent.i.tled, 'The Second Part of England's new Chains Discovered,' this was read in many Baptist meeting-houses, and the congregations called upon to subscribe it: fortunately, they were peaceably disposed, and denounced it to the House of Commons in a pet.i.tion, dated April 2, 1649. Mr. Kiffin and the others were called in, when the Speaker returned them this answer--'The House doth take notice of the good affection to the Parliament and public you have expressed, both in this pet.i.tion and otherways. They have received satisfaction thereby, concerning your disclaiming that pamphlet, which gave such just offence to the Parliament, and also concerning your disposition to live peaceably, and in submission to the civil magistracy; your expressions whereof they account very Christian and seasonable.

That for yourselves and other Christians, walking answerable to such professions as in this pet.i.tion you make, they do a.s.sure you of liberty and protection, so far as G.o.d shall enable them, in all things consistent with G.o.dliness, honesty, and civil peace.'[192]

Whether it was in consequence of this good understanding having remained between the Baptists and the Parliament, or from some application to the Protector, or from some unknown cause, the persecution was stayed;[193] for the indictment does not appear to have been tried, and Bunyan is found to have been present, and to have taken a part in the affairs of the church, until the 25th day of the 2d Month, 1660 (April), when 'it was ordered, according to our agreement, that our brother, John Bunyan, do prepare to speak a word at the next church meeting and that our brother Whiteman fail not to speak to him of it.'[194]

This invitation was very probably intended to introduce him to the congregation, with a view to his becoming an a.s.sistant pastor, but before it took place, he again appeared before the public as an author. The second production of his pen is a solemn and most searching work, founded upon the parable of the rich man and Lazarus, under the t.i.tle of A Few Sighs from h.e.l.l, or the Groans of a d.a.m.ned Soul; by that poor and contemptible Servant of Jesus Christ, John Bunyan, 1658. His humility led him to seek the patronage of his pastor; and Mr. Gifford, under the initials of J. G., wrote a preface of thirty-eight pages, but he dying before it reached the second edition, that preface was discontinued, and the t.i.tle somewhat altered. The only copy of this first edition yet discovered is in the royal library at the British Museum. It appears to have belonged to Charles II, who, with more wit than decorum, has bound it up, as a supplement, to an extremely licentious book, as if it was intended to say, 'Her house is the way to h.e.l.l, going down to the chamber of death'; or that a licentious life endeth in 'sighs from h.e.l.l.'

Mr. Gifford, in this preface, after strongly recommending the work, speaks of the author in the most respectful and affectionate terms, showing that his zeal, and energy, and great usefulness had excited the envy of many who ought to have encouraged him as one taught by the Spirit, and used in his hand to do souls good--'divers have felt the power of the Word delivered by him; and I doubt not but that many more may, if the Lord continues him in his work'; and he gives this as a reason 'why the archers have shot so sorely at him'; and then scripturally proves that no objection should be made to his valuable services from his want of human learning. As the whole of this interesting preface is accurately reprinted with the book, the reader is referred to it without further extracts.[195] The Editor's introduction to these Sighs was written under very solemn feelings, produced by reading this searching treatise. The rich man is intended to personify those who, neglecting salvation, die in their sins, while Lazarus personates all those who humbly receive salvation as the gift of G.o.d; who, however they may suffer in this world, retain their integrity to death. In this parable, a voice is heard from the place of torment--the cry is a 'drop of water,'

the slightest relief to unutterable woes; and that a messenger may be sent to warn his relatives, lest they should be plunged into the same torment. The impa.s.sable gulf defies the vain request, while the despised Christian reposes in everlasting and indescribable enjoyment. This little volume was very popular; nine editions were printed and sold in the author's lifetime, besides pirated copies.

Bunyan's feelings and mode of preaching are well described in the Grace Abounding,[196] and will be felt by every attentive reader of his Sighs from h.e.l.l:--'When I have been preaching, I thank G.o.d, my heart hath often, with great earnestness, cried to G.o.d that he would make the Word effectual to the salvation of the soul.

Wherefore I did labour so to speak the Word, as that thereby, if it were possible, the sin and person guilty might be particularized by it.'

'And when I have done the exercise, it hath gone to my heart, to think the Word should now fall as rain on stony places; still wishing from my heart, O! that they who have heard me speak this day, did but see as I do, what sin, death, h.e.l.l, and the curse of G.o.d is; and also what the grace, and love, and mercy of G.o.d is, through Christ, to men in such a case as they are who are yet estranged from him.

'For I have been in my preaching, especially when I have been engaged in the doctrine of life by Christ, without works, as if an angel of G.o.d had stood by at my back to encourage me.'

Such feelings are not limited to Bunyan, but are most anxiously felt by all our pious ministers. How fervently ought their hearers to unite in approaches to the mercy-seat, that the Divine blessing may make the Word fruitful.

In those days it was not an uncommon thing for the hearers, at the close of the sermon, to put questions to the preacher, sometimes to elicit truth, or to express a cordial union of sentiments, or to contradict what the minister had said. Upon one occasion, Mr.

Bunyan, after his sermon, had a singular dispute with a scholar.

It is narrated by Mr. C. Doe, who was a personal friend and great admirer of our author, and who probably heard it from his own mouth, and will be found in the Struggler, inserted vol. iii., p. 767.

It is the common taunt of the scorner, and sometimes a stone of stumbling to the inquirer, that, while the Christian believes in the intensity of the Saviour's sufferings, and that G.o.d was made flesh that he might offer himself as an atonement to redeem mankind, yet few are saved, in comparison with those who are lost--broad is the way that leadeth to destruction, and many walk therein, while few attempt the narrow way to life; that four sorts of hearers are described by the Saviour, only one receiving the truth; as if the doleful realms of darkness and misery would be more thickly peopled than those of light and happiness, and Satan prove stronger than Christ. Such cavilers forget that the far greater portion of mankind die in infancy, purified by the Saviour's sufferings, and enter heaven in the perfection of manhood. As Mr. Toplady justly observes, what a vista does this open to the believer through the dreary gloom of the infidel! They forget, also, that all those who gain the narrow path, once helped to throng the road to destruction; and that the hearers, whose hardened deceitful hearts rejected the gospel under one sermon, may, by mercy, have them opened to receive it under another. And who dares to limit the Almighty? The power that prepared the spirit of the thief, when upon the cross, even in his last moments, for the pure enjoyments of heaven, still exists.

Is the arm of the Lord shortened that he cannot save? The myriads of heaven will be found countless as are the sands upon the sea-sh.o.r.e, and the harmony of their worship shall swell like the voice of many waters and mighty thunderings, saying, 'Alleluja, for the Lord G.o.d omnipotent reigneth.' What! Satan stronger than the Almighty Redeemer? Perish the thought. Still how common is the question, which one of the disciples put to his master, 'Lord, are there few that be saved?' How striking the answer! 'Strive to enter in at the strait gate' (Luke 13:23). Enc.u.mber not thy mind with such needless inquiries, but look to thine own salvation.

Another very singular anecdote is related, which proves that the use of the churches was not then limited to any one sect. 'Being to preach in a church in a country village (before the restoration of king Charles) in Cambridgeshire, and the people being gathered together in the church-yard, a Cambridge scholar, and none of the soberest of 'em neither, enquired what the meaning of that concourse of people was, it being upon the week day, and being told, That one Bunyan, a tinker, was to preach there, he gave a boy twopence to hold his horse, saying, He was resolved to hear the tinker prate; and so went into the church to hear him. But G.o.d met with him there by his ministry, so that he came out much changed, and would, by his good will, hear none but the tinker for a long time after, he himself becoming a very eminent preacher in that county afterwards.

This story I know to be true, having many a time discoursed with the man, and, therefore, I could not but set it down as a singular instance of the power of G.o.d that accompanied his ministry.'[197]

Bunyan's veneration for the Scriptures, as the only source and standard of religious knowledge, led him into frequent controversies.

In common with the Christian world, he wholly depended upon the enlightening influence of the Holy Spirit to impress the Divine truths of revelation upon the mind, and also to ill.u.s.trate, open, and apply the sacred writings to the heart of man. Unable to read the Bible in the original languages in which it was written, he wisely made use of every aid that might enable him to study its contents with the greatest advantage. It was his habit to examine the two translations then in common use. The present authorized version, first published in 1611, is that to which he usually refers; comparing it with the favourite Puritan version made by the refugees at Geneva, and first printed in 1560. He sometimes quotes the Genevan, and so familiar were the two translations, that in several instances he mixes them in referring from memory to pa.s.sages of holy writ.

Upon one of his journeys, being upon the road near Cambridge, he was overtaken by a scholar, who concluded that he was an itinerant preacher, whether from having heard him, or observing his serious deportment, or his Bible reading, does not appear, although the latter was probably the reason. But the student determined to have a brush with him, and said, 'How dare you preach from the Bible, seeing you have not the original, being not a scholar?' Then said Mr. Bunyan, 'Have you the original?' 'Yes, said the scholar.' 'Nay, but,' said Mr. Bunyan, 'have you the very self-same original copies that were written by the penmen of the Scriptures, prophets and apostles?' 'No,' said the scholar, 'but we have the true copies of these originals.' '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 is a true copy of the original.' Then away rid the scholar.[198] As neither persecution nor railing, nor temptations, nor the a.s.saults of Satan, produced any effect upon Bunyan to prevent his preaching, but rather excited his zeal and energy, means of a more deadly nature were resorted to, to injure or prevent his usefulness. As Mr. Gifford said, 'The archers shot sorely at him'

by the most infamous and unfounded slanders, which he thus narrates:--

'When Satan perceived that his thus tempting and a.s.saulting of me would not answer his design, to wit, to overthrow my ministry, and make it ineffectual, as to the ends thereof: then he tried another way, which was to stir up the minds of the ignorant and malicious to load me with slanders and reproaches. Now, therefore, I may say, that what the devil could devise, and his instruments invent, was whirled up and down the country against me, thinking, as I said, that by that means they should make my ministry to be abandoned.

It began, therefore, to be rumoured up and down among the people, that I was a witch, a Jesuit, a highwayman, and the like. To all which, I shall only say, G.o.d knows that I am innocent. But as for mine accusers, let them provide themselves to meet me before the tribunal of the Son of G.o.d, there to answer for all these things, with all the rest of their iniquities, unless G.o.d shall give them repentance for them, for the which I pray with all my heart.

'But that which was reported with the boldest confidence, was, that I had my misses, yea, two wives at once, and the like. Now these slanders, with the others, I glory in, because but slanders, foolish, or knavish lies, and falsehoods cast upon me by the devil and his seed; and should I not be dealt with thus wickedly by the world, I should want one sign of a saint, and a child of G.o.d. "Blessed are ye (said the Lord Jesus) when men shall revile you and persecute you, and shall say all manner of evil against you falsely for my sake; rejoice and be exceeding glad, for great is your reward in heaven, for so persecuted they the prophets which were before you."

'These things therefore, upon mine own account, trouble me not. No, though they were twenty times more than they are, I have a good conscience; and whereas they speak evil of me, they shall be ashamed that falsely accuse my good conversation in Christ. Therefore I bind these lies and slanders to me as an ornament, it belongs to my Christian profession to be vilified, slandered, reproached, and reviled. I rejoice in reproaches for Christ's sake. My foes have missed their mark in this their shooting at me. I am not the man.

If all the fornicators and adulterers in England were hanged by the neck till they be dead, John Bunyan, the object of their envy, would be still alive and well. I know not whether there be such a thing as a woman breathing under the copes of the whole heaven, but by their apparel, their children, or by common fame, except my wife.

'And in this I admire the wisdom of G.o.d, that he made me shy of women from my first conversion until now. When I have seen good men salute those women that they have visited, I have made my objection against it; and when they have answered, that it was but a piece of civility, I have told them, it is not a comely sight. Some indeed have urged the holy kiss; but then I have asked why they made baulks, why they did salute the most handsome, and let the ill-favoured go. Not that I have been thus kept, because of any goodness in me, more than any other, but G.o.d has been merciful to me, and has kept me, to whom I pray that he will keep me still, not only from this, but every evil way and work, and preserve me to his heavenly kingdom.

Amen.'[199]

Notwithstanding all Mr. Bunyan's care to avoid the slightest appearance of evil, yet being over-persuaded to an act of humanity and civility to one of his female members, he was most unjustly calumniated. The circ.u.mstances which gave rise to this slander are narrated in James's Abstract of G.o.d's dealings with Mrs. Agnes Beaumont, of which an abridged account will be found in a note to the Grace Abounding.[200] It exhibits in a remarkable manner how easily such reports are raised against the holiest men.

Another still more extraordinary and unnatural charge was made against Bunyan. He lived at a period when witchcraft, witches, and wizards were in the height of fashion. Any poor woman who had outlived or had become a burden to her natural protectors, and whose temper was soured by infirmities, especially if her language was vulgar and her appearance repulsive, ran the risk of being defamed as a witch. If in her neighbourhood a murrain seized the cattle, or a disease entered a family which baffled the little knowledge of the country pract.i.tioners--such as epilepsy, St. Vitus'

dance, or St. Anthony's fire--it was ascribed to witchcraft, and vengeance was wreaked upon any reputed witch. In many parts of England she was tried by a kind of Lynch law, in a very summary manner. Her hands and feet being bound together, she was thrown into deep water; if she sank, and was drowned, she was declared innocent; if she swam, it was a proof of guilt, and a little form of law condemned her to the stake or halter. In Scotland, they were treated with greater barbarity; they were awfully tortured--thumb-screws, the boots to crush their knees, p.r.i.c.king them with needles or awls night and day, to prevent a moment's rest, were persevered in--until a confession was extorted, to be followed by a frightful death. The ignorance that prevailed may account for the faith of the vulgar in witchcraft; but that learned divines, and even the enlightened Judge Hale, should fall into the delusion, is most surprising.

The charge against Bunyan was, that he had circulated some paper libeling a most respectable widow, a Quakeress, as a witch. This paper cannot now be discovered; but the story is so perfectly ridiculous as to render it quite improbable that Bunyan had any knowledge of it. The account is contained in a rare pamphlet of four leaves, preserved in the very curious library of the Society of Friends at Devonshire House, Bishopsgate. It is ent.i.tled, 'A lying wonder discovered, and the strange and terrible news from Cambridge proved false; which false news is published in a libel, concerning a wicked slander cast upon a Quaker; but the author of the said libel was ashamed to subscribe his name to it. Also, this contains an answer to John Bunion's paper, touching the said imagined witchcraft, which he hath given forth to your wonderment, as he saith; but it is also proved a lie and a slander by many credible witnesses hereafter mentioned.'[201] It narrates that Margaret Pryor, of Long Stanton, indicted, on the 28th July, 1659, the widow Morlin, a Quaker lady, for having, on the 29th November, 1657, took her out of bed from her husband in the night, put a bridle in her mouth, and transformed her into a bay mare, and with a Quaker, William Allen, rode upon her to Maddenly House, a distance of four miles; that they made her fast to the latch of the door, while she saw them partake of a feast of mutton, rabbits, and lamb [lamb in November!!]; that they shone like angels, and talked of doctrine, and that she knew some of the guests; that her feet were a little sore, but not her hands, nor was she dirty. In examining her, the judge elicited that she made no mention of the story for a year and three-quarters, and that her deposition then was that some evil spirit changed her into a bay-horse; that her hands and feet were lamentably bruised, and changed as black as a coal; that she had her chemise on, which was all b.l.o.o.d.y, from her sides being rent and torn with the spurs. All this was unknown to her husband; nor had she accounted for her chemise so strangely fitting a horse or mare. It was proved that the complainant had received money for bringing the charge, and pretended to have burnt some of her hair with elder-bark, as a counter-charm to prevent it happening again.

The judge summed up with observing that it was a mere dream or phantasy, and that the complainant was the sorceress, by practicing incantations in burning her hair and bark. The jury found a verdict of--not guilty; and thus two innocent persons were saved by an enlightened judge from an ignominious death. It is almost incredible that, even after the trial, priests and magistrates who had promoted the prosecution professed to believe that the charge was true. This singular narrative, in defence of the poor persecuted Quakeress, is signed James Blackley, an alderman, George Whitehead, and three others. No one can believe that John Bunyan gave credit to such a tale, or mentioned it to the injury of the parties accused. His reply was, that these slanders were devised by the devil and his instruments--'G.o.d knows that I am innocent.' The probability is, that the pamphlet called Strange News from Cambridge had been sent to him, and that he gave it to some Quaker to answer.

Considering the almost universal belief in witchcraft in those days--that Baxter, Cotton Mather, Clarke, and many of our most eminent divines, believed in it--and that Bunyan received the Scriptures in our authorized translation with the deepest reverence, it becomes an interesting inquiry how far he believed in witchcraft, possessions, incantations, and charms. He was persuaded that Satan could appear to mankind in the shape of animals, and in the human form. Had any one doubted the possibility of these appearances, he would at that time have been called an atheist and an unbeliever in the existence of G.o.d and of separate spirits. Thus he argues, that 'If sin can make one who was sometimes a glorious angel in heaven now so to abuse himself as to become, to appearance, as a filthy frog, a toad, a rat, a cat, a fly, a mouse, or a dog, to serve its ends upon a poor mortal, that it might gull them of everlasting life, no marvel if the soul is so beguiled as to sell itself from G.o.d and all good for so poor a nothing as a momentary pleasure.'[202]

When speaking of the impropriety of excluding a pious person from the Lord's table, because of a difference of opinion as to water baptism, he says, 'Do you more to the openly profane--yea, to all wizards and witches in the land?'[203] In quoting Isaiah 13, he, taught by the Puritan version, puts the key in the margin--'Wild beasts of the desert shall be there and their houses shall be full of doleful creatures. And owls shall dwell there, and satyrs [that is, the hobgoblins, or devils] shall dance there.'[204] He gave no credence to the appearance of departed spirits, except in the hour of death; and then, while between time and eternity, he thought that in some rare cases spiritual sight was given to see objects otherwise invisible.[205]

He fully believed in the power of Satan to suggest evil thoughts to the pious Christian, and to terrify and punish the wicked, even in this life; but never hints, through all his works, at any power of Satan to communicate to man any ability to injure his fellows.

What a contrast is there between the Pilgrim of Loretto, with its witch and devil story, mentioned in the introduction to the Pilgrim's Progress, and Bunyan's great allegorical work! Conjurors and fortune-tellers, or witches and wizards, were vagabonds deserving for their fraudulent pretensions,[206] punishment by a few months'

imprisonment to hard labour, but not a frightful death. In all these things this great man was vastly in advance of his age. He had studied nature from personal observation and the book of revelation.

In proportion as the laws of nature are understood, the crafty pretensions of conjurors and witches become exposed to contempt.

Bunyan never believed that the great and unchangeable principles which the Creator has ordained to govern nature could be disturbed by the freaks of poor old crazy women, for purposes trifling and insignificant. No, such a man could never have circulated a report that a woman was turned into a bay mare, and her chemise into a horse-cloth and saddle! Unbridled sectarian feeling perverted some remark of his, probably made with the kindest intention, into a most incredible slander.

Among the many singularities of that very interesting period, one was the number of religious tournaments or disputations that were held all over the country. The details of one of these, between Fisher, a Jesuit, and Archbishop Laud, occupy a folio volume. In these wordy duels the Baptists and Quakers bore a prominent part.

To write a history of them would occupy more s.p.a.ce than our narrow limits will allow. Bunyan entered into one of these controversies with the Quakers at Bedford Market-cross,[207] and probably held others in the church, those buildings being at times available under the Protectorate for such purposes. Bunyan was met by the son of thunder, Edward Burrough, who was also a.s.sisted by Anne Blackly, a remarkably pious woman and an able disputant. Bunyan pressed them with the Scriptures, and dealt such severe blows that Mrs. Blackly, in the public a.s.sembly, bid him throw away the Scriptures. To which he answered, 'No, for then the devil would be too hard for me.'

The great controversy was as to Christ within his saints. Bunyan proved, by the holy oracles, that Christ had ascended, and was at the right hand of G.o.d; to which Mrs. Blackly answered, that he preached up an idol, and used conjuraton and witchcraft. To the charge of spiritual conjuration and witchcraft he made no reply, it being unworthy his notice; but called upon her to repent of her wickedness in calling Christ an idol. With regard to his presence in his saints, he reminded her, that if any man have not the Spirit of Christ, he is none of his.[208] As a matter of course, both parties claimed the victory; and although the hearers were puzzled, doubtless much good was effected.

These were comparatively happy days for G.o.d's fearers--much valuable seed was sown, and the light of divine truth penetrated into many a benighted town and village. At length dark and portentous clouds rolled over the horizon. The Protector had entered into rest; his son was wholly incapable of taking the helm of public affairs.

The exiled king, Charles II, declared his determination to publish an amnesty for all political offences; and from Breda issued his proclamation for liberty of conscience, and the kingdom was cajoled and sold. The king was scarcely seated on his throne, and armed with power, when he threw off the mask. Men who had faithfully performed very painful duties under the authority of Acts of Parliament were put to death, others imprisoned and transported, and uniformity in religion was re-enacted under ferocious penalties.

Bunyan was to endure a cruel imprisonment, with all the fears of an ignominious death. 'Now,' he says, 'as Satan laboured by reproaches and slanders, to make me vile among my countrymen, that if possible my preaching might be made of none effect, so there was added hereto a long and tedious imprisonment, that thereby I might be frighted from my service for Christ, and the world terrified and made afraid to hear me preach, of which I shall in the next place give you a brief account.'[209]

THE FIFTH PERIOD.

BUNYAN SUFFERS PERSECUTION, AND A LONG AND DANGEROUS IMPRISONMENT, FOR REFUSING TO ATTEND THE COMMON PRAYER SERVICE, AND FOR PREACHING.

--'O happie he who doth possesse Christ for his fellow prisoner, who doth gladde With heavenly sunbeams, goales that are most sad.'