Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 5th Period

 

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

In Scotland, the persecution raged with still more deadly violence. Military, in addition to civil despotism, strove to enforce the use of the Book of Common Prayer. The heroic achievements and awful suffering of Scottish Christians saved their descendants from this yoke of bondage.

A short account of the extent of the sufferings of our pious ancestors is given in the Introduction to the Pilgrim's Progress—a narrative that would appear incredible did it not rest upon unimpeachable authority. It would be difficult to believe the records of the brutal treatment that the sufferers underwent had they not been handed down to us in the State Trials, and in public registers, over which the persecuted had no control. Two instances will show the extreme peril in which the most learned and pious men held their lives. John James, the pastor of a Baptist church in Whitechapel, was charged, upon the evidence of a perjured drunken vagabond named Tipler, a pie-maker's journeyman, who was not present in the meeting, but swore that he heard him utter treasonable words.

Notwithstanding the evidence of some most respectable witnesses, who were present during the whole service, and distinctly proved that no such words were used, Mr. James was convicted, and sentenced to be hung. His distracted wife saw the king, presented a petition, and implored mercy, when the unfeeling monarch replied, 'O! Mr. James; he is a sweet gentleman.' Again, on the following morning, she fell at his feet, beseeching his royal clemency, when he spurned her from him, saying, 'John James, that rogue, he shall be hanged; yea, he shall be hanged.' And, in the presence of his weeping friends, he ascended from the gibbet to the mansions of the blessed. His real crime was, that he continued to preach after having been warned not to do so by John Robinson, lieutenant of the Tower, properly called, by Mr. Crosby, a devouring wolf, upon whose head the blood of this and other innocent Dissenters will be found.

Another Dissenting minister, learned, pious, loyal, and peaceful, was, during Bunyan's time, marked for destruction. Thomas Rosewell was tried before the monster Jeffreys. He was charged, upon the evidence of two infamous informers, with having doubted the power of the king to cure the king's evil, and with saying that they should overcome their enemies with rams' horns, broken platters, and a stone in a sling. A number of most respectable witnesses deposed to their having been present; that no such words were uttered, and that Mr. Rosewell was eminent for loyalty and devoted attachment to the Government. Alas! he was a Dissenting teacher of high standing, of extensive acquirements, and of great earnestness in seeking the salvation of sinners; and, under the direction of that brutal judge, the venal jury found him guilty, and he was sentenced to be hung. This frightful sentence would have been executed but from a singular interposition of Providence. Sir John Talbot was present during the trial, and a stranger to Mr. Rosewell; but he was so struck with the proceedings, that he hastened to the king, related the facts, and added, 'that he had seen the life of a subject, who appeared to be a gentleman and a scholar, in danger, upon such evidence as he would not hang his dog on.'

 And added, 'Sire, if you suffer this man to die, we are none of us safe in our own houses.' At this moment Jeffreys came in, gloating over his prey, exulting in the innocent blood he was about to shed, when, to his utter confusion, the king said, 'Mr. Rosewell shall not die, and his pardon was issued under the great seal. Every Englishman should read the state trials of that period, recording the sufferings of Richard Baxter, William Penn, Sir H. Vane, and many others of our most pious forefathers; and they must feel that it was a miracle of mercy that saved the life of Bunyan, and gave him the leisure to write not only his popular allegories but the most valuable treatises in the English language upon subjects of the deepest importance. 

When he entered the prison, his first and prayerful object was to levy a tax upon his affliction—to endeavor to draw honey from the carcass of the lion. His care was to render his imprisonment subservient to the great design of showing forth the glory of God by patient submission to His will. Before his commitment, he had a strong presentiment of his sufferings; his earnest prayer, for many months, was that he might, with composure, encounter all his trials, even to an ignominious death. This led him to the solemn consideration of reckoning himself, his wife, children, health, and enjoyments, all as dying, and in perfect uncertainty, and to live upon God, his invisible but ever-present Father.

Like an experienced military commander, he wisely advises every Christian to have a reserve for Christ in case of a dire emergency. 'We ought to have a reserve for Christ, to help us at a deadlift. When profession and confession will not do; when loss of goods and prison will not do; when loss of country and of friends will not do; when nothing else will do, then willingly to lay down our lives for his name.' In the midst of all these dread uncertainties, his soul was raised to heavenly contemplations of the future happiness of the saints of God.

 

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 5th Period

 

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

After having lain in prison for about seven weeks, the session was held at Bedford, for the county; and Bunyan was placed at the bar, indicted for devilishly and perniciously abstaining from coming to church to hear Divine service, and as a common upholder of several unlawful meetings and conventicles, to the great disturbance and distraction of the good subjects of this kingdom, contrary to the laws of our sovereign lord the king. In this indictment, Bunyan is not described as 'of Elstow' but 'of Bedford.' Probably he had removed to Bedford soon after he joined Gifford's church. The bench was numerous and presided over by Justice Keelin.

 If this was Sergeant Kelynge who, the following year, was made Lord Chief-Justice, he was a most arbitrary tyrant, equaled or excelled only by Judge Jeffreys. It was before him that some persons were indicted for attending a conventicle, but it is only proved that they had assembled on the Lord's-day with Bibles in their hands without prayer books, and there is no proof that their meeting was only under color or pretense of religion, the jury acquitted them. Upon this, he fined each of the jurymen one hundred marks and imprisoned them till the fines were paid.

Again, on a trial for murder, the prisoner being under suspicion of Dissent, was one whom the judge had a great desire to hang, he fined and imprisoned the jury because, contrary to his direction, they brought in a verdict of manslaughter! Well was it said, that he was fitter to charge the Roundheads under Prince Rupert than to charge a jury. After a short career, he fell into utter contempt. He entered into a long argument with the poor tinker, about using the liturgy of the Church of England, first warning him of his danger if he spake lightly of it. Bunyan argued that prayer was purely spiritual, the offering of the heart, and not the reading of a form. The justice declared—' We know the Common Prayer-book hath been ever since the apostles' time and is lawful to be used in the church!!' It is surprising that such a dialogue was ever entered upon; either Keling was desirous of triumphing over the celebrated tinker, or his countenance and personal appearance commanded respect. 

For some cause he was treated with great liberality for those times; the extent of it may be seen by one justice asking him, 'Is your God Beelzebub?' and another declaring that he was possessed with the devil! 'All which,' says Bunyan, 'I passed over, the Lord forgive them!' When, however, the justice was worsted in argument, and acknowledged that he was not well versed in Scripture, he demanded the prisoner's plea, saying, 'Then you confess the indictment?' 'Now,' says Bunyan, 'and not till now, I saw I was indicted; and said—"This I confess, we have had many meetings together, both to pray to God, and to exhort one another; and that we had the sweet comforting presence of the Lord among us for our encouragement (blessed be his name!); therefore I confess myself guilty, and no otherwise."'

 This was recorded as a plea of guilty, and Keling resumed his natural ferocity. 'Then,' said he, 'hear your judgment. You must be had back again to prison, and there lie for three months following; and then, if you do not submit to go to church to hear Divine service, and leave your preaching, you must be banished the realm; and after that, if you shall be found in this realm without special license from the king, you must stretch by the neck for it. I tell you plainly'; 'and so he bid my jailer have me away.' The hero answered—' I am at a point with you: if I were out of prison today, I would preach the gospel again tomorrow, with the help of God.' 

The statutes, by virtue of which this awful sentence was pronounced, together with the legal form of recantation used by those who were terrified into conformity, are set forth in a note to the Grace Abounding. Bunyan was, if not the first, one of the first Dissenters who were proceeded against after the restoration of Charles II; and his trial, if such it may be called, was followed by wholesale persecution. The king, as head of the Church of England, wreaked his vengeance upon all classes of Dissenters, except Roman Catholics and Jews.

The reign of Charles II was most disgraceful and disastrous to the nation, even the king being a pensioner in the French court. The Dutch swept the seas, and threatened to burn London; a dreadful plague depopulated the metropolis—the principal part of which was, in the following year, with its cathedral, churches, and public buildings, destroyed by fire; plots and conspiracies alarmed the people; tyranny was triumphant; even the bodies of the illustrious dead were exhumed, and treated with worse than savage ferocity; while fierce persecution raged throughout the kingdom, which filled the jails with Dissenters.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 5th Period

 

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

Tradition points out where this eminently pious man was confined, as an ancient prison, built with the bridge over the river Ouse, supported on one of the piers near the middle of the river. As the bridge was only four yards and a half wide, the prison must have been very small. Howard, the philanthropist, visited the Bedford prison, which was dignified as the county jail about 1788, and thus describes it:—' The men and women felons associate together; their night-rooms are two dungeons. Only one court for debtors and felons; and no apartment for the jailer.' Imagination can hardly realize the miseries of fifty or sixty pious men and women, taken from a place of public worship and incarcerated in such dens or dungeons with felons, as was the case while Bunyan was a prisoner. Twelve feet square was about the extent of the walls; for it occupies but one pier between the center arches of the bridge. How properly does the poor pilgrim call it a certain DEN! 

What an abode for men and women who had been made by God kings and priests—the heirs of heaven! The eyes of Howard, a Dissenter, penetrated these dens, these hidden things of darkness, these abodes of cruelty. He revealed what lay and clerical magistrates ought to have published centuries before, that they were not fit places in which to imprison any, even the worst of criminals. He denounced them, humanity shuddered at the discovery, and they were razed to their foundations. In this den God permitted his honored servant, John Bunyan, to be incarcerated for more than twelve years of the prime of his life. A man, whose holy zeal for the salvation of sinners, whose disinterested labors, whose sufferings for Christ prove his apostolical descent much better than those who claim descent from popes, and Wolsey or Bonner—those fiends in human shape.

Bedford bridge was pulled down in 1811 when the present handsome bridge was built. One of the workmen employed upon the ruins found, among the rubbish, where the prison had stood, a ring made of fine gold, bearing an inscription which affords strong presumptive evidence that it belonged to our great allegorist. Dr. Abbot, a neighboring clergyman, who had daily watched the labors of the workmen, luckily saw it and saved it from destruction. He constantly wore it, until, drawing near the end of his pilgrimage, in 1817, he took it off his own finger and placed it upon that of his friend Dr. Bower, then curate of Elstow, and at present the dean of Manchester, charging him to keep it for his sake. This ring must have been a present from some person of property, as a token of great respect for Bunyan's pious character, and probably from an indignant sense of his unjust and cruel imprisonment. By the kind permission of the dean, we are enabled to give a correct representation of this curious relic.

Bunyan was thirty-two years of age when taken to prison. He had suffered the loss of his pious wife, whose conversation and portion had been so blessed to him. It is not improbable that her peaceful departure is pictured in Christiana's crossing the river which has no bridge. She left him with four young children, one of whom very naturally and most strongly excited his paternal feelings, from the circumstance of her having been afflicted with blindness. He had married a second time, a woman of exemplary piety and retiring modesty; but whose spirit, when roused to seek the release of her beloved husband, enabled her to stand unabashed, and full of energy and presence of mind, before judges in their courts, and lords in their mansions. When her partner was sent to jail, she was in that peculiar state that called for all his sympathy and his tenderest care. The shock was too severe for her delicate situation; she became dangerously ill, and, although her life was spared, all hopes had fled of her maternal feelings being called into exercise. Thus did one calamity follows another; still he preserved his integrity.

Bunyan was treated with all the kindness that many of his jailers dared to show him. In his times, imprisonment and fetters were generally companions. Thus he says—'When a felon is going to be tried, his fetters are still making a noise on his heels.' So the prisoners in the Holy War are represented as being 'brought in chains to the bar' for trial. 'The prisoners were handled by the jailer so severely, and loaded so with irons, that they died in the prison.' In many cases, prisoners for conscience's sake were treated with such brutality, before the form of trial, as to cause their death. By Divine mercy, Bunyan was saved from these dreadful punishments, which have ceased as civilization has progressed, and now cloud the narratives of a darker age.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 5th Period

 

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

When Bunyan was advised to escape by dismissing the meeting, which consisted of about forty persons, he replied, 'No, by no means; I will not stir, neither will I have the meeting dismissed. Come, be of good cheer, let us not be daunted; our cause is good, we need not be ashamed of it; to preach God's Word is so good a work, that we shall be well rewarded if we suffer for that.' All this took place about an hour before the officers arrived. The service was commenced with prayer at the time appointed, the preacher and hearers had their Bibles in their hands to read the text when the constable and his attendants came in, and, exhibiting the warrant, ordered him to leave the pulpit and come down; but he mildly told him that he was about his Master's business, and must rather obey his Lord's voice than that of man. Then a constable was ordered to fetch him down, who, coming up and taking hold of his coat, was about to remove him when Mr. Bunyan fixed his eyes steadfastly upon him; having his Bible open in his hand, the man let go, looked pale, and retired; upon which he said to the congregation, 'See how this man trembles at the Word of God.' did one of his friends say, 'he had a sharp, quick eye.' 

But being commanded in the king's name, he went with the officer, accompanied by some of his friends, to the magistrate's residence. Before they left, the constable allowed him to speak a few words to the people of counsel and encouragement. He declared that it was a mercy when called to suffer upon so good an account; that it was of grace that they had been kept from crimes, which might have caused their apprehension as thieves and murderers, or for some wickedness; but by the blessing of God it was not so, but, as Christians, they were called to suffer for well-doing; and that we had better be persecuted than the persecutors. The constable took him to the justice's house, but as he was from home, to save the expense and trouble of charging a watch to secure his prisoner, he allowed him to go home, one of his friends undertaking to be answerable for his appearance the next day. On the following morning, they went to the constable and then to the justice. The celebrated Quaker, John Roberts, managed an affair of that kind better. There was plenty of time to have held and dismissed the meeting before the constable arrived, and then he might have done as Roberts did—made the best of his way to the magistrate's house, and demanded, 'Dost thou want me, old man?' and when asked whether or not he went to church, his ready reply was, 'Yes, sometimes I go to the church, and sometimes the church comes to me.'

When Bunyan and the constable came before Justice Wingate, he inquired what the meeters did, and what they had with them; suspecting that they met armed, or for treasonable practices: but when the constable told him that they were unarmed, and merely assembled to preach and hear the Word, he could not well tell what to say. Justice Wingate was not the only magistrate who had felt difficulties as to the construction of the persecuting acts of 35 Eliz. and 15 Chas. II. Had he taken an opinion, as one of the justices at that time did, it might have saved him from the infamy and guilt of punishing an innocent man. The case was this:—'Two persons of insolent behavior, calling themselves informers, demanded, on their evidence of having been present, without summons or hearing in presence of the accused, that a fine of £100 should be levied; they were at the meeting and heard no Common Prayer service.' The opinion was that there must be evidence showing the intent and that the meeting was held under the color and pretense of any exercise of religion to concoct sedition. Mr. Wingate asked Bunyan why he did not follow his calling and go to church? to which he replied, that all his intention was to instruct and counsel people to forsake their sins and that he did, without confusion, both follow his calling and preach the Word. 

At this the angry justice ordered his commitment to jail, refusing bail unless he would promise to give up preaching. While his mittimus was preparing, he had a short controversy with an old enemy of the truth, Dr. Lindale, and also with a persecuting justice, Mr. Foster, who, soon after, sorely vexed the people of God at Bedford. They tried their utmost endeavors to persuade him to promise not to preach; a word from him might have saved his liberty; but it was a word that would have sacrificed his religious convictions, and these were dearer to him than life itself. This was a trying moment, but he had been forewarned of his danger by the extraordinary temptation to sell Christ narrated in his Grace Abounding. His feelings, while they were conducting him to the prison, were so cheering as to enable him to forget his sorrows; he thus describes them—'Verily, as I was going forth of the doors I had much ado to forbear saying to them, that I carried the peace of God along with me; and, blessed be the Lord, I went away to prison with God's comfort in my poor soul.'

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 5th Period

 

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

On November 12, 1660, as the winter was setting in, having been invited to preach at Samsell, in Bedfordshire, he prepared a sermon upon these words—'Dost thou believe in the Son of God?' (John 9:35); from which he intended 'to show the absolute need of faith in Jesus Christ, and that it was also a thing of the highest concern for men to inquire into, and to ask their own hearts whether they had faith or no.' He had then been a preacher of the glorious gospel of Christ for five or six years, without any interruption; for, although indicted, he had continued his useful career, and through grace had received great encouragement and eminent proofs of the Divine blessing.

Francis Wingate, a neighboring justice of the peace, having heard of the intended meeting, issued his warrant to bring the preacher before him. The intention of the magistrate was whispered about, and came to Bunyan's ears before the meeting was held, probably to give him an opportunity to escape. His friends, becoming alarmed for his safety, advised him to forego the opportunity. It was a trying moment for him; he had a beloved wife to whom he had not been long married, and four dear children, one of them blind, depending upon his daily labor for food. If he escaped, he might continue his stolen opportunities of doing good to the souls of men. He hesitated but for a few minutes for private prayer; he had hitherto shown himself hearty and courageous in preaching, and it was his business to encourage the timid flock.

'Therefore, thought I, if I should now run and make an escape, it will be of a very ill savor in the country; what will my weak and newly converted brethren think of it? If I should run, now there was a warrant out for me, I might, by so doing, make them afraid to stand when great words only should be spoken to them.' He retired into a close, privately, to seek Divine direction, and came back resolved to abide by the will of God. It was the first attempt, near Bedford, to apprehend a preacher of the gospel, and he thus argued with himself—' If God, of his mercy, should choose me to go upon the forlorn hope, that is, to be the first that should be opposed for the gospel, if I should fly it might be a discouragement to the whole body that should follow after. And I thought that the world thereby would take occasion at my cowardliness, to have blasphemed the gospel.' 

These considerations brought him to the noble resolution of fulfilling his duty, under all its difficulties and dangers. In these reasonings, the same honorable decision of mind animated him which impelled Daniel, and the three Hebrew youths, to violate the wicked laws of the nation in which they lived because these laws were opposed to the will of God. He and they, as well as the apostles, judged for themselves, and opposed statutes or ancient customs which, in their opinion, were contrary to the Divine law by which they were to be judged at the solemn and great day. Nor did they, in the prospect of the most dread personal sufferings, hesitate to follow the convictions of their minds. Some laws are more honored in the breach than in the observance of them. 

The law of Pharaoh to destroy the male children of the Israelites, in ancient times, and the present Popish laws of Tuscany, that the Bible shall not be read, are laws so contrary to common sense, and the most sacred duties of man, that 'God dealt well' with those who broke them in Egypt, as he has ever dealt with those who have thus honored him. The millions of prayers that were offered up for a blessing upon the confessors, Madiai, have been answered. Had they perished in the prisons of Tuscany, they would have joined the noble army of martyrs before the throne of God, to witness his judgments upon that persecuting church which has shed so much holy blood.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 5th Period

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

Informer, art thou in the tree?
Take heed, lest there thou hanged be:
Look likewise to thy foot-hold well;

Lest, if thou slip, thou fall to hell.'

In many cases the justices considered a field preacher to be equally guilty with a regicide. One of the informers, named W. S., was very diligent in this business; 'he would watch a-nights, climb trees, and range the woods a-days, if possible to find out the meters, for then they were forced to meet in the fields.' At length, he was stricken by the hand of God and died a most wretched object. The cruelties that were inflicted upon Dissenters are scarcely credible. Penn, the Quaker, gives this narrative of facts:—The widow's mite hath not escaped their hands; they have made her cow the forfeit of her conscience, not leaving her a bed to lie on, nor a blanket to cover her; and what is yet more barbarous, and helps to make up this tragedy, the poor helpless orphan's milk, boiling over the fire, was flung away, and the skillet made part of their prize; that, had not nature in neighbors been stronger than cruelty in informers and officers, to open her bowels for their relief, they must have utterly perished. One of these infamous, hard-hearted wretches in Bedford, was stricken, soon after, with death; and such had been his notorious brutality, that his widow could not obtain a hearse, but was obliged to carry his body to the grave in a cart.

It is gratifying to leave these horrors—these stains upon our national history—for a moment, to record an event that took place about fifty years back. The Rev. S. Hillyard, the pastor of Bunyan's church, thus writes:—'When our meeting-house was lately repaired, we were allowed, by the Lord Lieutenant and the justices, to carry on our public worship, for a quarter of a year in the town-hall, where, if it had been standing in Mr. Bunyan's time, he must have been tried and committed to jail for preaching.' How different is our position from that of our pilgrim forefathers?

The justices, if the law had allowed them, would, from the first, have prevented Bunyan's preaching. When they had the power, he possessed nothing to excite the cupidity of an informer: this, with the caution of his friends, saved him, for some months, from being apprehended; they met privately in barns, milk-houses, and stables, or in any convenient place in which they were not likely to be disturbed. In addition to these services, every opportunity was embraced to visit his friends—praying with them, administering consolation, arming them with a steady resolve to be patient in suffering and to trust in God for their safety and reward. At length, a piece of information was laid, and he was caught in the very act of worshipping God with some pious neighbors. Bunyan's account of this event is deeply interesting; but the want of sufficient space prevents my from giving more than an abstract of it, referring the reader to his Grace Abounding for fuller details.

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 5th Period

 

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

—'O happy he who doth possess

Christ for his fellow prisoner, who doth gladden

With heavenly sunbeams, goals 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 goodwill among men which the gospel is intended to establish. Such men present to us the various features of the antichrist, the dread enemy of mankind.

The duty of every intelligent creature is to watch the operations of nature, so that he may be led to just perceptions of the greatness of the Creator, and the goodness of his immutable laws. Soon he finds his perceptions dim and is conscious of evil propensities, which baffle all his efforts at sinless perfection. He finds nothing in nature to solve the solemn inquiry of how sin is to be pardoned, and evil thoughts and habits to be rooted out. The convinced sinner then feels the necessity of a direct revelation from God; and in the Bible alone he finds that astounding declaration, which leaves all human philosophy at an immeasurable distance—'Ye must be born again.' God only can effect the tremendous change—man, priest, prophet, or magi, can do him no good—his terror-stricken conscience drives him to his Creator, and faith in the Redeemer causes consolation to abound.

In every kingdom of the world, the Christian inquirer is met by the opposition of the antichrist, in some form or other, attempts will be made to limit his free-born spirit to human inventions and mediations in seeking Divine mercy. He feels that he is bound, by all his hopes of happiness, here and hereafter, to obey God rather than man, in everything pertaining to spiritual religion. In his simple obedience to the Word of God, he braves all dangers, sure of the Divine blessing and support while encountering obloquy, contempt, allurements, and persecution, in its varied polluted forms and appalling cruelties.

After the decease of Oliver Cromwell, it soon became apparent that the exiled king would be restored. In the prospect of that event, Charles II promised a free pardon to all his subjects, excepting only such persons as should be excepted by parliament; and 'we do declare a liberty to tender consciences, and that no man shall be disquieted or called in question for differences of opinion in matters of religion, which do not disturb the peace of the kingdom.' Who could imagine, that, in the face of this solemn declaration, acts, the most oppressive and tyrannical would be passed—compelling pretended uniformity in belief and real uniformity in the mode of public worship—driving the most pious and useful clergymen from their pulpits and livings—preventing them from becoming tutors or schoolmasters—and not suffering them to live within five miles of a city or town.

Ruinous penalties were inflicted, not only on every minister but upon every hearer, who met to worship God in private houses or in the fields and woods. Christians, convinced of the wickedness of such laws, strove, by every possible means, to evade the penalties, with a stern determination to worship God in the way that their conscience led them. They met their beloved ministers in private places, and at the most unseasonable hours. It is said that Bunyan, to avoid discovery, went from a friend's house disguised as a carter; with his white frock, wide-awake cap, and his whip in his hand, to attend a private meeting in a sheltered field or barn. To prevent these meetings, severe and almost arbitrary penalties were enforced, a considerable part of which went to the informers—men of debauched habits and profligate principles.

With all their vigilance, these prohibited meetings could not be prevented. In some cases, the persecuted disciples of a persecuted Lord took houses adjoining each other and assembled together by opening internal communications. In some cases, the barn or room in which they met, had a door behind the pulpit, by which the preacher could escape. A curious letter, preserved in the archives at Devonshire House, states, that when a Christian assembly was held near Devonshire Square, while the minister was in his sermon, the officers and trained bands entered the meeting house. The preacher immediately ceased preaching and gave out the lines of a hymn, which the congregation joined in singing, and the officers waited till the devotional exercise was ended.

The preacher, taking advantage of their hesitation, made his escape by a door at the back of the pulpit; 'thus,' says the quaint Quaker, 'he choked the informers off with his hymn.' In the Life of Badman are some illustrative anecdotes relating to informers and their violent ends, with an interesting cut of a religious meeting in the fields. One informer is in a neighboring tree, to identify the meters; while in the distance, another is running for the officers, with this verse under the print:—

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 4th Period

 

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, punishment by a few months imprisonments 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 horsecloth 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, 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 to 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 conjuration and witchcraft. To the charge of spiritual conjuration and witchcraft, he made no reply, it being unworthy of 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 has not the Spirit of Christ, he is none of his. 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 offenses; 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 cruel imprisonment, with all the fears of an ignominious death. 'Now,' he says, 'as Satan labored 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.'

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 4th Period

 

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 Maidenly 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 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 defense 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 anyone 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.'

 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?' 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.' 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.

 

Works of John Bunyan —BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH AT BEDFORD- 4th Period

 

 

'And in this, I admire the wisdom of God, that he made me shy of women from my first conversion until now. When I have seen good men salute those women 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 balks, why they did salute the most handsome, and let the ill-favored go. Not that I have been thus kept, because of any goodness in me, more than any other, but God 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.'

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 circumstances which gave rise to this slander are narrated in James's Abstract of God's dealings with Mrs. Agnes Beaumont, of which an abridged account will be found in a note to the Grace Abounding. 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 at 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 neighborhood a murrain seized the cattle, or a disease entered a family which baffled the little knowledge of the country practitioners—such as epilepsy, St. Vitus' dance, or St. Anthony's fire—it was ascribed to witchcraft. 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 proof of guilt, and a short 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, pricking 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 entitled, '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.'