Works of John Bunyan — Complete. John Bunyan

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 bloody, 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—'God 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 God 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 God 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 space 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 assisted 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 assembly, 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 God; 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 God'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.'

      (Written by William Prynne, on his Prison wall, in the Tower.)

      The men who arraign their fellows before any standard of orthodoxy, or claim the right of dictating forms of belief or modes of worship under pains or penalties, are guilty of assuming the prerogative of the Most High, and of claiming, for their frail opinions, infallibility. Such are guilty of high treason against the Majesty of heaven—and all their machinations have a direct tendency to destroy human happiness—the wealth of the nation, and that universal good-will among men which the gospel is intended to establish. Such men present to us the various features of antichrist, the dread enemy of mankind.

      The duty of every intelligent creature is to watch the operations of nature, that he may be led to just perceptions of the greatness of the Creator, and the goodness of his