The Works of John Bunyan, vol 1, John Bunyan [reading like a writer TXT] 📗

thus tempting and assaulting 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, God knows that I am innocent. But as for mine accusers, let them provide themselves to meet me before the tribunal of the Son of God, there to answer for all these things, with all the rest of their iniquities, unless God 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 God. “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 God, 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 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.’[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 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.[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 practitioners—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, 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.’[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 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