This one will explore how natural theology infused the imagination of John Bunyan. Among his imaginative works, Bunyan’s engagement with the book of nature grew between publication of the first part of Pilgrim’s Progress (1678) and the second part (1684) and his Book for Boys and Girls (1686). But Bunyan differed from the physico-theologians in his understanding of nature’s ideal audience and how far nature could bring people toward salvation. Unlike contemporary scientists, Bunyan held that no special training was required to read theological messages in nature; in fact, the book of nature was especially suitable for women and children. To derive any benefit from nature, however, a person needed a conscience already awakened to faith. Bunyan’s treatment of nature differs, on the one hand, from earlier emblem texts in which images were printed in the book—requiring no direct experience of the natural world—and, on the other, from physico-theology, which increasingly required an expert’s understanding of that world.

Chapter 6 traces the appearance of the Bible as a series of legal or forensic documents (book, scroll, certificate) in part one of Pilgrim’s Progress (1678) and then as a series of entertaining things (food, digestive, mirror) in part two (1684). The shift in appearance from legal document to entertaining thing shows Bunyan’s fiction moving through channels already carved out by the circulation of the scriptures in late-seventeenth-century England: a literary channel in which the Bible was held to be the supreme book of wisdom; a legal channel in which the Bible was used to justify state authority; and a domestic channel in which the Bible was used to speak the language of intimacy. This chapter also touches on writing about the Bible by John Locke, Thomas Jefferson, and Mary Rowlandson to show how Bunyan uses scripture not to imagine life-after-death in the Celestial City but life on the outskirts of that City, here in this world.