Works of John Bunyan -PRISON MEDITATIONS DIRECTED TO THE HEART OF SUFFERING SAINTS AND REIGNING SINNERS 1

 

By John Bunyan, in Prison, 1665

These verses, like those called "A Caution to watch against Sin," were first printed on a half sheet, and passed through several editions. The Editor possesses a copy published by the author, a short time before his decease; it is in an exceedingly rare little volume, including his poems of "One thing needful" and his "Ebal and Gerizim"; with "a catalog of all his other books." London: printed for Nath, Ponder, at the Peacock in the Poultry, 1688. On the reverse of the title is a singular advertisement; "This author has published many books, which have gone off very well, there are certain ballad sellers about Newgate, and on London Bridge, who have put the two first letters of this author's name, and his effigies, to their rhymes and ridiculous books, suggesting to the world as if they were his. Now know that this author published his name at large to all his books, and what you shall see otherwise he disowns."

Bunyan was imprisoned for teaching the gospel in its purity to the poor, and for refusing conformity to national creeds and ceremonies. This was as absurd as it would be, to imprison such of the inhabitants of a country who refused to swear that all mankind were of one standard in height; sending those who had consciences to prison, until they pretended that they had grown taller or shorter and were willing to take the oath. A mental decision must be formed on evidence. God can enlighten the mind to see that he alone can guide us to spiritual worship—that his will must be personally consulted, and unreservedly obeyed. Such a man feels that his soul's salvation depends upon obedience to God, and not to man. If human laws send him to jail for refusing to disobey God, he will write upon the prison wall as William Prynne did upon that in the Tower, "The Lord heareth the poor, and despised not HIS prisoners."

   'Christ's presence hath my prison turned into

    A blessed heaven; what then will it do

    In heaven hereafter, when it now creates

    Heav'n in a dungeon; goals to courts translates?'

   'He has not bound whom Christ makes free; he,

    Though shut closed prisoner, chained, remains still free:

    A godly man's at large in every place,

    Still cheerful, well content, in blessed case,

    Unconquered; he sacred heaven still bears

    About within his breast.'…

These were the feelings of all Christ's prisoners. Indomitable was the heroic spirit of Bunyan. He tells his persecutors their folly and their sin, even while suffering under their lash; and after more than twelve years' incarceration, his free spirit is unsubdued. Again for sixteen years, he enjoyed the sweets of liberty and then re-published at all risks his proofs of the wickedness of persecution for conscience' sake. There was no craft, nor guile, nor hypocrisy about his character, but a fearless devotion to the will of his God; and he became one of the most honored of his saints.

GEO. OFFOR.

Works of John Bunyan - A RELATION OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE GOSPEL 13

 

A RELATION OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE GOSPEL AT BEDFORD, IN NOVEMBER 1660. HIS EXAMINATION BEFORE THE JUSTICES; HIS CONFERENCE WITH THE CLERK OF THE PEACE; WHAT PASSED BETWEEN THE JUDGES AND HIS WIFE WHEN SHE PRESENTED A PETITION FOR HIS DELIVERANCE, ETC.

WRITTEN BY HIMSELF, AND NEVER BEFORE PUBLISHED.

One of the Justices. Then one of the justices that stood by, whom she knew not, said, My Lord, he was lawfully convicted.

Wom. It is false, said she; for when they said to him, Do you confess the indictment? he said only this, that he had been at several meetings, both where there was preaching the Word, and prayer, and that they had God's presence among them.

Judge Twisdon. Whereat Judge Twisdon answered very angrily, saying,
'What! you think we can do what we list; your husband is a breaker
of the peace and is convicted by the law,' &c. Whereupon Judge
Hale called for the Statute Book.

Wom. But, said she, my Lord, he was not lawfully convicted.

Chester. Then Justice Chester said, 'My Lord, he was lawfully convicted.'

Wom. It is false, said she; it was but a word of discourse that they took for a conviction, as you heard before.

Chest. 'But it is recorded, woman, it is recorded,' said Justice Chester; as if it must be of necessity true because it was recorded. With which words he often endeavored to stop her mouth, having no other argument to convince her, but 'it is recorded, it is recorded.'

Wom. My Lord said she, I was a while since at London, to see if I could get my husband's liberty; and there I spoke with my Lord Barkwood, one of the House of Lords, to whom I delivered a petition, who took it off me and presented it to some of the rest of the House of Lords, for my husband's releasement: who, when they had seen it, they said that they could not release him, but had committed his releasement to the judges, at the next assizes. This he told me, and now I come to you to see if anything may be done in this business, and you give neither releasement nor relief. To which they gave her no answer, but made as if they heard her not.

Chest. Only Justice Chester was often up with this, 'He is convicted,' and 'It is recorded.'

Wom. If it be, it is false, said she.

Chest. My Lord, said Justice Chester, he is a pestilent fellow, there is not such a fellow in the country again.

Twis. What, will your husband leave preaching? If he will do so, then send for him.

Wom. My Lord, said she, he dares not leave preaching, as long as he can speak.

Twis. See here, what should we talk any more about such a fellow?
Must he do what he lists? He is a breaker of the peace.

Wom. She told him again, that he desired to live peaceably, and to follow his calling, that his family might be maintained; and, moreover, said, My Lord, I have four small children that cannot help themselves, of which one is blind, and have nothing to live upon, but the charity of good people.

Hale. Hast, thou four children? said Judge Hale; thou art but a young woman to have four children.

Wom. My Lord said she, I am but mother-in-law to them, having not been married to him yet full two years. Indeed, I was with child when my husband was first apprehended; but being young, and unaccustomed to such things, said she, I being swayed at the news, fell into labor, and so continued for eight days, and then was delivered, but my child died.

Hale. Whereat, he looking very soberly on the matter, said, 'Alas, poor woman!'

Twis. But Judge Twisdon told her, that she made poverty her cloak; and said, moreover, that he understood I was maintained better by running up and down a preaching, than by following my calling.

Hale. What is his calling? said Judge Hale.

Answer. Then some of the company that stood by said, 'A tinker, my
Lord.'

Wom. Yes, said she, and because he is a tinker, and a poor man, therefore he is despised, and cannot have justice.

Hale. Then Judge Hale answered, very mildly, saying, 'I tell thee, woman, seeing it is so, that they have taken what thy husband spake for a conviction; thou must either apply thyself to the King, or sue out his pardon, or get a writ of error.'

Chest. But when Justice Chester heard him give her this counsel; and especially, as she supposed, because he spoke of a writ of error, he chafed, and seemed to be very much offended; saying, 'My Lord, he will preach and do what he lists.'

Wom. He preacheth nothing but the Word of God said she.

Twis. He preach the Word of God! said Twisdon; and withal she thought he would have struck her; he runneth up and down and doth harm.

Wom. No, my Lord, said she, it is not so; God hath owned him, and done much good by him.

Twis. God! said he; his doctrine is the doctrine of the devil.

Wom. My Lord said she when the righteous Judge shall appear, it will be known that his doctrine is not the doctrine of the devil.

Twis. My Lord, said he, to Judge Hale, do not mind her, but send her away.

Hale. Then said Judge Hale, 'I am sorry, woman, that I can do thee no good; thou must do one of those three things aforesaid; namely, either to apply thyself to the King, or sue out his pardon, or get a writ of error, but a writ of error will be cheapest.'

Wom. At which Chester again seemed to be in a chafe, and put off his hat, and as she thought, scratched his head for anger: but when I saw, said she, that there was no prevailing to have my husband sent for, though I often desired them that they would send for him, that he might speak for himself, telling them, that he could give them better satisfaction than I could in what they demanded of him, with several other things, which now I forget; only this I remember, that though I was somewhat timorous at my first entrance into the chamber, yet before I went out, I could not but break forth into tears, not so much because they were so hard-hearted against me and my husband, but to think what a sad account such poor creatures will have to give at the coming of the Lord, when they shall there answer for al things whatsoever they have done in the body, whether it be good or whether it be bad.

So, when I departed from them, the Book of Statute was brought, but what they said of it I know nothing at all, neither did I hear any more from them.

Some Carriages of the Adversaries of God's Truth with me at the next Assizes, which was on the 19th of the First Month, 1662.

I shall pass by what befell between these two assizes, how I had, by my jailer, some liberty granted me, more than at the first, and how I followed my wonted course of preaching, taking all occasions that were put into my hand to visit the people of God; exhorting them to be steadfast in the faith of Jesus Christ, and to take heed that they touched not the Common Prayer, &c., but to mind the Word of God, which giveth direction to Christians in every point, being able to make the man of God perfect in all things through faith in Jesus Christ, and thoroughly to furnish him unto all good works (2 Tim 3:17). Also, how I, having, I say, somewhat more liberty, did go to see Christians at London; which my enemies heard of, were so angry, that they had almost cast my jailer out of his place, threatening to indict him, and to do what they could against him.

They charged me also, that I went thither to plot and raise division, and make insurrection, which, God knows, was a slander; whereupon my liberty was more straitened than it was before so that I must not look out of the door. Well, when the next sessions came, which was about the 10th of the eleventh month, I did expect to have been very roundly dealt withal; but they passed me by, and would not call me, so that I rested till the assizes, which was the 19th of the first month following; and when they came, because I had the desire to come before the judge, I desired my jailer to put my name into the calendar among the felons, and made friends of the judge and high sheriff, who promised that I should be called; so that I thought what I had done might have been effectual for the obtaining of my desire; but all was in vain: for when the assizes came, though my name was in the calendar, and also through both the judge and sheriff had promised that I should appear before them.

Yet the justices and the clerk of the peace did so work it about, that I, notwithstanding, was deferred, and might not appear; and although, I say, I do not know of all their carriages towards me, yet this I know, that the clerk of the peace did discover himself to be one of my greatest opposers: for, first, he came to my jailer, and told him that I must not go down before the judge, and therefore must not be put into the calendar; to whom my jailer said, that my name was in already. He bid him put me out again; my jailer told him that he could not, for he had given the judge a calendar with my name in it, and also the sheriff another. At which he was very much displeased, and desired to see that calendar that was yet in my jailer's hand; who, when he had given it him, he looked on it, and said it was a false calendar; he also took the calendar and blotted out my accusation, as my jailer had writ it.

Which accusation I cannot tell what it was, because it was so blotted out; and he himself put in words to this purpose: 'That John Bunyan was committed to prison, being lawfully convicted for upholding of unlawful meetings and conventicles,' &c. But yet, for all this, fearing that what he had done, unless he added thereto, it would not do; he first run to the clerk of the assizes, then to the justices, and afterward, because he would not leave any means unattempted to hinder me, he comes again to my jailer, and tells him, that if I did go down before the judge, and was released, he would make him pay my fees, which, he said, was due to him; and further told him, that he would complain of him at the next quarter sessions for making of false calendars; though my jailer himself, as I afterward learned, had put in my accusation worse than in itself it was by far. And thus was I hindered and prevented, at that time also, from appearing before the judge, and left in prison. Farewell.

John Bunyan.

Works of John Bunyan - A RELATION OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE GOSPEL 12

 

A RELATION OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE GOSPEL AT BEDFORD, IN NOVEMBER 1660. HIS EXAMINATION BEFORE THE JUSTICES; HIS CONFERENCE WITH THE CLERK OF THE PEACE; WHAT PASSED BETWEEN THE JUDGES AND HIS WIFE WHEN SHE PRESENTED A PETITION FOR HIS DELIVERANCE, ETC.

WRITTEN BY HIMSELF, AND NEVER BEFORE PUBLISHED.

Here followed a discourse between my Wife and the Judges, with others, touching my Deliverance at the Assizes following; which I took from her own Mouth.

After that, I had received this sentence of banishing, or hanging, from them, and after the former admonition, touching the determination of the justices, if I did not recant; just when the time drew nigh, in which I should have abjured, or have done worse, as Mr. Cobb told me, came the time in which the King was to be crowned. Now, at the coronation of kings, there is usually a releasement of divers prisoners, by virtue of his coronation; in which privilege also I should have had my share; but that they took me for a convicted person, and therefore, unless I sued out a pardon, as they called it, I could have no benefit thereby; notwithstanding, yet, forasmuch as the coronation proclamation did give liberty, from the day the king was crowned to that day twelvemonth, to sue them out; therefore, though they would not let me out of prison, as they let out thousands, yet they could not meddle with me, as touching the execution of their sentence; because of the liberty offered for the suing out of pardons. Whereupon I continued in prison till the next assizes, which are called Midsummer assizes, being then kept in August 1661.

Now, at those assizes, because I would not leave any possible means unattempted that might be lawful, I did, by my wife, present a petition to the judges three times, that I might be heard, and that they would impartially take my case into consideration.

The first time my wife went, she presented it to Judge Hale, who very mildly received it at her hand, telling her that he would do her and me the best he could; but he feared, he said, he could do none. The next day, again, lest they should, through the multitude of business, forget me, we did throw another petition into the coach to Judge Twisdon; who, when he had seen it, snapped her up, and angrily told her that I was a convicted person, and could not be released unless I would promise to preach no more, &c.

Well, after this, she yet again presented another to Judge Hale, as he sat on the bench, who, as it seemed, was willing to give her audience. Only Justice Chester being present, stepped up and said, that I was convicted in the court and that I was a hot-spirited fellow, or words to that purpose, at which he waived it, and did not meddle therewith. But yet, my wife being encouraged by the high sheriff, did venture once more into their presence, as the poor widow did to the unjust judge, to try what she could do with them for my liberty before they went forth of the town. The place where she went to them was to the Swan Chamber, where the two judges, and many justices and gentry of the country, were in company together. She then, coming into the chamber with an abashed face, and a trembling heart, began her errand to them in this manner:—

Works of John Bunyan - A RELATION OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE GOSPEL 11

 

A RELATION OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE GOSPEL AT BEDFORD, IN NOVEMBER 1660. HIS EXAMINATION BEFORE THE JUSTICES; HIS CONFERENCE WITH THE CLERK OF THE PEACE; WHAT PASSED BETWEEN THE JUDGES AND HIS WIFE WHEN SHE PRESENTED A PETITION FOR HIS DELIVERANCE, ETC.

WRITTEN BY HIMSELF, AND NEVER BEFORE PUBLISHED.

Bun. Then, said I, it is possible my judgment may be as good as theirs. But yet I will pass by either, and in this matter be judged by the Scriptures; I am sure that is infallible, and cannot err.

Cobb. But, said he, who shall be judge between you, for you take the Scriptures one way, and they another?

Bun. I said The Scripture should, and that by comparing one scripture with another; for that will open itself if it is rightly compared. As, for instance, if under the different apprehensions of the word Mediator, you would know the truth of it, the Scriptures open it, and tell us that he that is a mediator must take up the business between two, and "a mediator is not a mediator of one, but God is one," and "there is one mediator between God and men, [even] the man Christ Jesus" (Gal 3:20; 1 Tim 2:5). So likewise the Scripture calleth Christ a complete, or perfect, or able high priest. That is opened in that he is called man, and also God. His blood also is discovered to be effectually efficacious by the same things. So the Scripture, as touching the matter of meeting together, &c., doth likewise sufficiently open itself and discover its meaning.

Cobb. But are you willing, said he, to stand to the judgment of the church?

Bun. Yes, Sir, said I, to the approbation of the church of God; the church's judgment is best expressed in Scripture. We had much other discourse which I cannot well remember, about the laws of the nation, and submission to government; to which I did tell him, that I did look upon myself as bound in conscience to walk according to all righteous laws, and that whether there was a king or no; and if I did anything that was contrary, I did hold it my duty to bear patiently the penalty of the law, that was provided against such offenders; with many more words to the like effect. And said, moreover, that to cut off all occasions of suspicion from any, as touching the harmlessness of my doctrine in private, I would willingly take the pains to give anyone the notes of all my sermons; for I do sincerely desire to live quietly in my country, and to submit to the present authority.

Cobb. Well, neighbor Bunyan, said he, but indeed I would wish you seriously to consider of these things, between this and the quarter-sessions, and to submit yourself. You may do much good if you continue still in the land; but alas, what benefit will it be to your friends, or what good can you do to them, if you should be sent away beyond the seas into Spain, or Constantinople, or some other remote part of the world? Pray be ruled.

Jailer. Indeed, Sir, I hope he will be ruled.

Bun. I shall desire, said I, in all godliness and honesty to behave myself in the nation, whilst I am in it. And if I must be so dealt withal, as you say, I hope God will help me to bear what they shall lay upon me. I know no evil that I have done in this matter, to be so used. I speak as in the presence of God.

Cobb. You know, saith he, that the Scripture saith, "the powers that be are ordained of God."

Bun. I said, yes, and that I was to submit to the king as supreme, also to the governors, as to them that are sent by him.

Cobb. Well then, said he, the King then commands you, that you should not have any private meetings; because it is against his law, and he is ordained of God, therefore you should not have any.

Bun. I told him that Paul did own the powers that were in his day, as to be of God; and yet he was often in prison under them for all that. And also, though Jesus Christ told Pilate, that he had no power against him, but of God, yet he died under the same Pilate; and yet, said I, I hope you will not say that either Paul, or Christ, were such as did deny magistracy, and so sinned against God in slighting the ordinance. Sir, said I, the law hath provided two ways of obeying: The one to do that which I, in my conscience, do believe that I am bound to do, actively; and where I cannot obey actively, there I am willing to lie down, and to suffer what they shall do unto me. At this he sat still, and said no more; which, when he had done, I did thank him for his civil and meek discoursing with me; and so, we parted.

O that we might meet in heaven!

Farewell. J.B.

Works of John Bunyan - A RELATION OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE GOSPEL 10

 

A RELATION OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE GOSPEL AT BEDFORD, IN NOVEMBER 1660. HIS EXAMINATION BEFORE THE JUSTICES; HIS CONFERENCE WITH THE CLERK OF THE PEACE; WHAT PASSED BETWEEN THE JUDGES AND HIS WIFE WHEN SHE PRESENTED A PETITION FOR HIS DELIVERANCE, ETC.

WRITTEN BY HIMSELF, AND NEVER BEFORE PUBLISHED.

 

Bun. Sir, said I, let me answer you in a similitude: Set the case that, at such a wood corner, there did usually come forth thieves, to do mischief; must there, therefore, a law be made that every one that cometh out there shall be killed? May there not come out true men as well as thieves out from thence? Just thus it is in this case; I do think there may be many that may design the destruction of the commonwealth; but it does not follow therefore that all private meetings are unlawful; those that transgress, let them be punished. And if at any time I myself should do any act in my conversation as doth not become a man and Christian, let me bear the punishment.

And as for your saying, I may meet in public, if I may be suffered, I would gladly do it. Let me have but meeting enough in public, and I shall care the less to have them in private. I do not meet in private because I am afraid to have meetings in public. I bless the Lord that my heart is at that point, that if any man can lay anything to my charge, either in doctrine or practice, in this particular, that can be proved error or heresy, I am willing to disown it, even in the very market place; but if it is truth, then to stand to it to the last drop of my blood. And, Sir, said I, you ought to commend me for so doing. To err and to be a heretic are two things; I am no heretic because I will not stand refractorily to defend any one thing that is contrary to the Word. Prove anything which I hold to be an error, and I will recant it.

Cobb. But, Goodman Bunyan, said he, methinks you need not stand so strictly upon this one thing, as to have meetings of such public assemblies. Cannot you submit, and, notwithstanding, do as much good as you can, in a neighborly way, without having such meetings?

Bun. Truly, Sir, said I, I do not desire to commend myself, but to think meanly of myself; yet when I do most despise myself, taking notice of that small measure of light which God hath given me, also that the people of the Lord, by their own saying, are edified thereby. Besides, when I see that the Lord, through grace, hath in some measure blessed my labor, I dare not but exercise that gift which God hath given me for the good of the people. And I said further that I would willingly speak in public, if I might.

Cobb. He said that I might come to the public assemblies and hear. What though you do not preach? you may hear. Do not think yourself so well enlightened, and that you have received a gift so far above others, but that you may hear other men preach. Or to that purpose.

Bun. I told him, I was as willing to be taught as to give instruction, and looked upon it as my duty to do both; for, saith I, a man that is a teacher, he himself may also learn from another that teaches, as the apostle saith: "Ye may all prophesy, one by one, that all may learn" (1 Cor 14:31). That is, every man that hath received a gift from God, he may dispense it, that others may be comforted; and when he hath done, he may hear and learn, and be comforted himself of others.

Cobb. But, said he, what if you should forbear awhile, and sit still, till you see further how things will go?

Bun. Sir, said I, Wycliffe saith, that he which leaved off preaching and hearing of the Word of God for fear of ex-communication of men, he is already excommunicated of God, and shall in the day of judgment be counted a traitor to Christ.

Cobb. Ay, saith he, they that do not hear shall be so counted; indeed, do you, therefore, hear.

Bun. But, Sir, said I, he saith, he that shall leave off either preaching or hearing, &c. That is, if he hath received a gift for edification, it is his sin, if he doth not lay it out in a way of exhortation and counsel, according to the proportion of his gift; as well as to spend his time altogether in hearing others preach.

Cobb. But, said he, how shall we know that you have received a gift?

Bun. Said I, Let any man hear and search and prove the doctrine by the Bible.

Cobb. But will you be willing, said he, that two indifferent persons shall determine the case, and will you stand by their judgment?

Bun. I said, Are they infallible?

Cobb. He said, No.

 

Works of John Bunyan - A RELATION OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE GOSPEL 9

 

A RELATION OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE GOSPEL AT BEDFORD, IN NOVEMBER 1660. HIS EXAMINATION BEFORE THE JUSTICES; HIS CONFERENCE WITH THE CLERK OF THE PEACE; WHAT PASSED BETWEEN THE JUDGES AND HIS WIFE WHEN SHE PRESENTED A PETITION FOR HIS DELIVERANCE, ETC.

WRITTEN BY HIMSELF, AND NEVER BEFORE PUBLISHED.

Bun. I said, Sir, I conceive that that law by which I am in prison at this time doth not reach or condemn either me or the meetings which I frequently do; that law was made against those that, being designed to do evil in their meetings, making the exercise of religion their pretense, to cover their wickedness. It doth not forbid the private meetings of those that plainly and simply make it their only end to worship the Lord, and to exhort one another to edification. My end in meeting with others is simply to do as much good as I can, by exhortation and counsel, according to that small measure of light which God hath given me, and not to disturb the peace of the nation.

Cobb. Everyone will say the same, said he; you see the late insurrection at London, under what glorious pretenses they went; and yet, indeed, they intended no less than the ruin of the kingdom and commonwealth.

Bun. That practice of theirs I abhor said I; yet it doth not follow that, because they did so, therefore all others will do so. I look upon it as my duty to behave myself under the King's government, both as becomes a man and a Christian, and if an occasion had offered me, I should willingly manifest my loyalty to my Prince, both by word and deed.

Cobb. Well, said he, I do not profess myself to be a man that can dispute; but this I say, truly, neighbor Bunyan, I would have you consider this matter seriously, and submit yourself; you may have your liberty to exhort your neighbor in private discourse, so be you do not call together an assembly of people; and, truly, you may do much good to the church of Christ, if you would go this way; and this you may do, and the law not abridge you of it. It is your private meetings that the law is against.

Bun. Sir, said I, if I may do good to one by my discourse, why may I not do good to two? and if to two, why not to four, and so to eight? &c.

Cobb. Ay, saith he, and to a hundred, I warrant you.

Bun. Yes, Sir, said I, I think I should not be forbidden to do as much good as I can.

Cobb. But, saith he, you may but pretend to do good, and indeed, notwithstanding, do harm, by seducing the people; you are, therefore, denied your meeting so many together, lest you should do harm.

Bun. And yet, said I, you say the law tolerates me to discourse with my neighbor; surely there is no law tolerates me to seduce anyone; therefore, if I may, by the law, discourse with one, surely it is to do him good; and if I, by discoursing, may do good to one, surely, by the same law, I may do well to many.

Cobb. The law, saith he, doth expressly forbid your private meetings; therefore, they are not to be tolerated.

Bun. I told him that I would not entertain so much uncharitableness of that Parliament in the 35th of Elizabeth, or of the Queen herself, as to think they did, by that law, intend the oppressing of any of God's ordinances, or the interrupting any in the way of God; but men may, in the wresting of it, turn it against the way of God; but take the law in itself, and it only fighteth against those that drive at mischief in their hearts and meetings, making religion only their cloak, color, or pretense; for so are the words of the statute: 'If any meetings, under color or pretense of religion,' &c.

Cobb. Very good; therefore the king, seeing that pretenses are usually in and among people, as to make religion their pretense only, therefore he, and the law before him, doth forbid such private meetings, and tolerates only public; you may meet in public.

Works of John Bunyan - A RELATION OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE GOSPEL 8

 

A RELATION OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE GOSPEL AT BEDFORD, IN NOVEMBER 1660. HIS EXAMINATION BEFORE THE JUSTICES; HIS CONFERENCE WITH THE CLERK OF THE PEACE; WHAT PASSED BETWEEN THE JUDGES AND HIS WIFE WHEN SHE PRESENTED A PETITION FOR HIS DELIVERANCE, ETC.

WRITTEN BY HIMSELF, AND NEVER BEFORE PUBLISHED.

Bun. Nay, Sir, said I, but it is most clear, that the apostle speaks here of preaching the Word; if you do but compare both the verses together, the next verse explains this gift what it is, saying, 'If any man speaks let him speak as the oracles of God.' So that it is plain, that the Holy Ghost doth not so much in this place exhort to civil callings, as to the exercising of those gifts that we have received from God. I would have gone on, but he would not give me leave.

Keel. He said We might do it in our families, but not otherwise.

Bun. I said, If it was lawful to do good to some, it was lawful to do good to more. If it was a good duty to exhort our families, it is good to exhort others; but if they held it a sin to meet together to seek the face of God, and exhort one another to follow Christ, I should sin still; for so we should do.

Keel. He said he was not so well versed in Scripture as to dispute, or words to that purpose. And said, moreover, that they could not wait upon me any longer; but said to me, Then you confess the indictment, do you not? Now, and not till now, I saw I was indicted.

Bun. I 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 confessed myself guilty no otherwise.

Keel. Then, said he, hear your judgment. You must be had back again to prison, and there lie for three months following; and at three months' end, if you do not submit to go to church to hear Divine service, and leave your preaching, you must be banished the realm: and if, after such a day as shall be appointed you to be gone, you shall be found in this realm, &c., or be found to come over again without special license from the king, &c., you must stretch by the neck for it, I tell you plainly, and so bid my jailer have me away.

Bun. I told him, as to this matter, I was at a point with him; for if I was out of prison today I would preach the gospel again tomorrow, with the help of God.

Another. To which one made me some answer; but my jailer pulling me away to be gone, I could not tell what he said.

Thus I departed from them; and I can truly say, I bless the Lord Jesus Christ for it, that my heart was sweetly refreshed in the time of my examination; and also afterward, at my return to the prison. So that I found Christ's words more than bare trifles, where he saith, "I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist" (Luke 21:15). And that his peace no man can take from us.

Thus have I given you the substance of my examination? The Lord make these profitable to all that shall read or hear them. Farewell.

The Substance of some Discourse had between the Clerk of the Peace and myself, when he came to admonish me, according to the tenor of that Law by which I was in Prison.

When I had lain in prison other twelve weeks, and now not knowing what they intended to do with me, upon the 3rd of April 1661, comes Mr. Cobb unto me, as he told me, being sent by the justices to admonish me; and demanded of me submitting to the Church of England, &c. The extent of our discourse was as followed:—

Cobb. When he came into the house he sent for me out of my chamber; who, when I came unto him, he said, Neighbour Bunyan, how do you do?

Bun. I thank you, Sir, said I, very well, blessed be the Lord.

Cobb. Saith he, I come to tell you that it is desired you would submit yourself to the laws of the land, or else at the next sessions it will go worse with you, even to be sent away out of the nation, or else worse than that.

Bun. I said that I did desire to demean myself in the world, both as becometh a man and a Christian.

Cobb. But, saith he, you must submit to the laws of the land, and leave off those meetings which you were to have; for the statute law is directly against it; and I am sent to you by the justices to tell you that they do intend to prosecute the law against you if you submit not.

Works of John Bunyan - A RELATION OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE GOSPEL 7

 

A RELATION OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE GOSPEL AT BEDFORD, IN NOVEMBER 1660. HIS EXAMINATION BEFORE THE JUSTICES; HIS CONFERENCE WITH THE CLERK OF THE PEACE; WHAT PASSED BETWEEN THE JUDGES AND HIS WIFE WHEN SHE PRESENTED A PETITION FOR HIS DELIVERANCE, ETC.

WRITTEN BY HIMSELF, AND NEVER BEFORE PUBLISHED.

Bun. And I say further, as to your saying that one man may convince another of sin, and that faith comes by hearing, and that one man may tell another how he should pray, &c., I say men may tell each other of their sins, but it is the Spirit that must convince them.

And though it is said that "faith comes by hearing," yet it is the Spirit that worketh faith in the heart through hearing, or else they are not profited by hearing (Heb 4:12).

And that though one man may tell another how he should pray; yet, as I said before, he cannot pray, nor make his condition known to God, except the Spirit help. It is not the Common Prayer Book that can do this. It is the Spirit that showed us our sins, and the Spirit that showed us a Saviour (John 16:16); and the Spirit that stirred up in our hearts desire to come to God, for such things as we stand in need of (Matt 11:27), even sighing out our souls unto him for them with "groans which cannot be uttered." In other words, for the same purpose. At this, they were set.

Keel. But, says Justice Keelin, what have you against the Common
Prayer Book?

Bun. I said, Sir, if you will hear me, I shall lay down my reasons against it.

Keel. He said I should have liberty; but first, said he, let me give you one caution; take heed of speaking irreverently of the Common Prayer Book; for if you do so, you will bring great damage upon yourself.

Bun. So I proceeded, and said, My first reason was, that it was not commanded in the Word of God, and therefore I could not use it.

Another. One of them said, where do you find it commanded in the Scripture, that you should go to Elstow or Bedford, and yet it is lawful to go to either of them, is it not?

Bun. I said, To go to Elstow, or Bedford, was a civil thing, and not material, though not commanded, and yet God's Word allowed me to go about my calling, and therefore if it lay there, then to go thither, &c. But to pray, was a great part of the Divine worship of God, and therefore it ought to be done according to the rule of God's Word.

Another. One of them said He will do harm; let him speak no further.

Keel. Justice Keelin said, No, no, never fear him, we are better established than so; he can do no harm; we know the Common Prayer Book hath been ever since the apostles' time, and is lawful for it to be used in the church.

Bun. I said, Show me the place in the epistles where the Common Prayer Book is written, or one text of Scripture that commands me to read it, and I will use it. But yet, notwithstanding, said I, they that have a mind to use it, they have their liberty; that is, I would not keep them from it; but for our parts, we can pray to God without it. Blessed be his name.

With that, one of them said, Who is your God? Beelzebub? Moreover, they often said that I was possessed with the spirit of delusion, and of the devil. All which sayings I passed over; the Lord forgive them! And further, I said, blessed be the Lord for it, we are encouraged to meet together, and to pray, and exhort one another; for we have had the comfortable presence of God among us. Forever blessed be his holy name!

Keel. Justice Keelin called this pedlar's French, saying, that I must leave off my canting. The Lord opens his eyes!

Bun. I said, that we ought to "exhort one another daily, while it is called to-day," &c. (Heb 3:13).

Keel. Justice Keelin said, that I ought not to preach; and asked me where I had my authority? with other such words.

Bun. I said, that I would prove that it was lawful for me, and such as I am, to preach the Word of God.

Keel. He said unto me, By what scripture?

I said, By that in the first epistle of Peter, chapter 4, the 10th verse, and Acts 18 with other scriptures, which he would not suffer me to mention. But said, Hold; not so many, which is the first?

Bun. I said, this: "As every man hath received the gift, even so, minister the same one to another, as good stewards of the manifold grace of God. If any man speaks, let him speak as the oracles of God," &c.

Keel. He said, Let me a little open that scripture to you: 'As every man hath received the gift'; that is, said he, as everyone hath received a trade, so let him follow it. If any man has received a gift of tinkering, as thou hast done, let him follow his tinkering. And so other men their trades; and the divine his calling, &c.

Works of John Bunyan - A RELATION OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE GOSPEL 6

 

A RELATION OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE GOSPEL AT BEDFORD, IN NOVEMBER 1660. HIS EXAMINATION BEFORE THE JUSTICES; HIS CONFERENCE WITH THE CLERK OF THE PEACE; WHAT PASSED BETWEEN THE JUDGES AND HIS WIFE WHEN SHE PRESENTED A PETITION FOR HIS DELIVERANCE, ETC.

WRITTEN BY HIMSELF, AND NEVER BEFORE PUBLISHED.

The Clerk. When this was read, the clerk of the sessions said unto me, What say you to this?

Bun. I said, that as to the first part of it, I was a common frequenter of the church of God. And was also, by grace, a member of the people over whom Christ is the Head.

Keelin. But, saith Justice Keelin, who was the judge in that court? Do you come to church, you know what I mean; to the parish church, to hear Divine service?

Bun. I answered, No, I did not.

Keel. He asked me why?

Bun. I said Because I did not find it commanded in the Word of
God.

Keel. He said We were commanded to pray.

Bun. I said, But not by the Common Prayer Book.

Keel. He said, How then?

Bun. I said, With the Spirit. As the apostle saith, "I will pray with the Spirit, and—with the understanding" (1 Cor 14:15).

Keel. He said, We might pray with the Spirit, and with the understanding, and with the Common Prayer Book also.

Bun. I said that the prayers in the Common Prayer Book were such as were made by other men, and not by the motions of the Holy Ghost, within our hearts; and as I said, the apostle saith, he will pray with the Spirit, and with the understanding; not with the Spirit and the Common Prayer Book.

Another Justice. What do you count as prayer? Do you think it is to say a few words over before or among a people?

Bun. I said, No, not so; for men might have many elegant, or excellent words, and yet not pray at all; but when a man prayeth, he doth, through a sense of those things which he wants, which sense is begotten by the Spirit, pour out his heart before God through Christ; though his words be not so many and so excellent as others are.

Justices. They said That was true.

Bun. I said This might be done without the Common Prayer Book.

Another. One of them said (I think it was Justice Blundale or Justice Snagg), How should we know that you do not write out your prayers first, and then read them afterward to the people? This he spoke in a laughing way.

Bun. I said, It is not our use, to take a pen and paper, write a few words thereon, and then go and read it over to a company of people.

But how should we know it, said he?

Bun. Sir, it is none of our custom, said I.

Keel. But, said Justice Keelin, it is lawful to use Common Prayer, and such like forms: for Christ taught his disciples to pray, as John also taught his disciples. And further, said he, cannot one man teach another to pray? "Faith comes by hearing"; and one man may convince another of sin, and therefore prayers made by men, and read over, are good to teach, and help men to pray.

While he was speaking these words, God brought that word into my mind, in the eighth of the Romans, in the 26th verse. I say God brought it, for I thought not on it before: but as he was speaking, it came so fresh into my mind, and was set so evidently before me, as if the scripture had said, Take me, take me; so when he had done speaking,

Bun. I said, Sir, the Scripture saith, that it is the Spirit that helpeth our infirmities; for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us, with [sighs and] groanings which cannot be uttered. Mark, said I, it doth not say the Common Prayer Book teacheth us how to pray, but the Spirit. And it is "the Spirit that helpeth our infirmities," saith the apostle; he doth not say it is the Common Prayer Book.

And as to the Lord's prayer, although it is an easy thing to say, "Our Father," &c., with the mouth; yet there are very few that can, in the Spirit, say the two first words in that prayer; that is, that can call God their Father, as knowing what it is to be born again, and a having experience, that they are begotten of the Spirit of God; which if they do not, all is but babbling, &c.

Keel. Justice Keelin said, that that was the truth.

Works of John Bunyan - A RELATION OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE GOSPEL 5

 

A RELATION OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE GOSPEL AT BEDFORD, IN NOVEMBER 1660. HIS EXAMINATION BEFORE THE JUSTICES; HIS CONFERENCE WITH THE CLERK OF THE PEACE; WHAT PASSED BETWEEN THE JUDGES AND HIS WIFE WHEN SHE PRESENTED A PETITION FOR HIS DELIVERANCE, ETC.

WRITTEN BY HIMSELF, AND NEVER BEFORE PUBLISHED.

After I had lain in the jail five or six days, the brethren sought means, again, to get me out by bondsmen; for so ran my mittimus, that I should lie there till I could find sureties. They went to justice at Elstow, one Mr. Crumpton, to desire him to take bond for my appearing at the quarter-sessions. At first, he told them he would; but afterward, he made a demur at the business, and desired first to see my mittimus, which runs to this purpose: That I went about to several conventicles in this county, to the great disparagement of the government of the Church of England, &c. When he had seen it, he said that there might be something more against me than was expressed in my mittimus; and that he was but a young man, and, therefore, he durst not do it. 

This, my jailer, told me; whereat I was not at all daunted, but rather glad, and saw evidently that the Lord had heard me; for before I went down to the justice, I begged of God that if I might do more good by being at liberty than in prison, that then I might be set at liberty; but if not, his will be done; for I was not altogether without hopes but that my imprisonment might be an awakening to the saints in the country, therefore I could not tell well which to choose; only I, in that manner, did commit the thing to God. And verily, at my return, I did meet my God sweetly in the prison again, comforting me and satisfying me that it was his will and mind that I should be there.

When I came back again to prison, as I was musing at the slender answer of justice, this word drop in upon my heart with some life, "For he knew that for envy they had delivered him."

Thus have I, in short, declared the manner and occasion of my being in prison; where I lie waiting for the goodwill of God, to do with me as he pleaseth; knowing that not one hair of my head can fall to the ground without the will of my Father which is in heaven. Let the rage and malice of men be never so great, they can do no more, nor go no further than God permits them; but when they have done their worst, "We know that all things work together for good to them that love God" (Rom 8:28). Farewell.

Here is the sum of my Examination before Justice Keelin, Justice
Chester, Justice Blundale, Justice Beecher, and Justice Snagg, &c.

After I had lain in prison above seven weeks, the quarter-sessions were to be kept in Bedford, for the county thereof, unto which I was to be brought; and when my jailer had set me before those justices, there was a bill of indictment preferred against me. The extent thereof was as followeth: 'That John Bunyan, of the town of Bedford, laborer, being a person of such and such conditions, he hath, since such a time, devilishly and perniciously abstained from coming to church to hear Divine service, and is 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,' &c.