He took the best way to confound both those who counterfeited him and those slandered him.  He continued to work the gold-field which he had discovered, and to draw from it new treasures; not, indeed, with quite such ease and in quite such abundance as when the precious soil was still virgin, but yet with success which left all competition far behind.  In 1684 appeared the second part of the “Pilgrim’s Progress.”  It was soon followed by the “Holy War,” which, if the “Pilgrim’s Progress” did not exist, would be the best allegory that ever was written.

Bunyan’s place in society was now very different from what it had been.  There had been a time when many Dissenting ministers, who could talk Latin and read Greek, had affected to treat him with scorn.  But his fame and influence now far exceeded theirs.  He had so great an authority among the Baptists that he was popularly called Bishop Bunyan.  His episcopal visitations were annual.  From Bedford he rode every year to London, and preached there to large and attentive congregations.  From London he went his circuit through the country, animating the zeal of his brethren, collecting and distributing alms, and making up quarrels.  The magistrates seem in general to have given him little trouble.  But there is reason to believe that, in the year 1685, he was in some danger of again occupying his old quarters in Bedford jail.  In that year, the rash and wicked enterprise of Monmouth gave the government a pretext for prosecuting the Non-conformists; and scarcely one eminent divine of the Presbyterian, Independent, or Baptist persuasion remained unmolested.  Baxter was in prison; Howe was driven into exile; Henry was arrested.  Two eminent Baptists, with whom Bunyan had been engaged in controversy, were in great peril and distress.  Danvers was in danger of being hanged, and Kiffin’s grandsons were actually hanged.  The tradition is, that during those evil days, Bunyan was forced to disguise himself as a wagoner, and that he preached to his congregation at Bedford in a smock-frock, with a cart-whip in his hand.  But soon a great change took place.  James the Second was at open war with the Church, and found it necessary to court the Dissenters.  Some of the creatures of the government tried to secure the aid of Bunyan.  They probably knew that he had written in praise of the indulgence of 1672, and therefore hoped that he might be equally pleased with the indulgence of 1687.  But fifteen years of thought, observation, and commerce with the world had made him wiser.  Nor were the cases exactly parallel.  Charles was a professed Protestant; James was a professed papist.  The object of Charles’s indulgence was disguised; the object of James’s indulgence was patent.  Bunyan was not deceived.  He exhorted his hearers to prepare themselves by fasting and prayer for the danger which menaced their civil and religious liberties, and refused even to speak to the courtier who came down to remodel the corporation of Bedford, and who, as was supposed, had it in charge to offer some municipal dignity to the bishop of the Baptists.