Thus begins the book, "Pilgrim's Progress" penned over 300 years ago in England. For author John Bunyan the den where he laid down was the Bedford jail - the place he called Christ's school - the place "we learn to die."

     The whole world knows of "Pilgrim's Progress" but few are acquainted with the ordeals that inspired this masterpiece. "Bunyan Before the Courts" recounts Bunyans trials, his wife's unsuccessful attempt to obtain his release, and Bunyan's account of his imprisonment. While Bunyan's more famous works continue to be published, his ordeals before the judges remain buried in books that have not been republished since the 1800's. The Church was given an 1876 edition of "THE COMPLETE WORKS OF JOHN BUNYAN" which is the source for "Bunyan Before the Courts."

     Bunyan was abducted while preaching the gospel and brought before the justices. His crime - preaching without a license. He was offered liberty if he would just leave off preaching. Bunyan was uncompromising. He lay in jail for 12 years - preferring to leave his beloved young family to the care of God, rather than win his freedom by submitting to the state's demands.

     Those who are making the stand for Jesus Christ will find much similarity between the courts of today and England's courts of 300 years ago. As we read his dialogues with the justices, we feel the pain as he gives what is holy to the dogs. They trample his words under foot and turn and rend him. The justices toy with Bunyan and his wife as a cat teases a mouse. They ridicule and belittle Bunyan for being a simple tinker, not a preacher. Bunyan attempts to answer them with words from scripture, but finally realizes his defenses are all in vain because early in the proceedings they had taken what he said to be a confession of guilt. Instead of building a defense, perhaps Bunyan should have followed the example of the three Hebrew children who said to Nebuchadnezzar: "We have no need to answer you in this matter." (Daniel 3:16) There is no defense necessary for doing the Lord's work. Bunyan finally sees the futility of building a defense under their law. Bunyan remains confused in one area. His allegiance is divided. He somehow feels he is a subject of the British king, even though his actions show he has no king but Jesus.

     We offer this book not as a model to follow when we are dragged before the tribunals, but as an example of the mindset of judges and the futility of making a defense under their law. We offer it also as an inspiration to others who go to jail for confessing that there is another King, one called Jesus. May we not lose heart, but believe that God is using us for His good purpose, even in the midst of fiery trials.

Paul Revere, Pastor

BUNYAN BEFORE THE COURTS

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, &c.

WRITTEN BY HIMSELF.

      ___________________

Arrested November 12, 1660, while preaching. Opportunity for escape. Reasons for neglecting it. The examination before the justice, and a conversation with one Dr. Lindale.

     The relation of my imprisonment in the month of November, 1660, when, by the good hand of my God, I had for five or six years together, without any great interruption, freely preached the blessed Gospel of our Lord Jesus Christ, and had also, through his blessed grace, some encouragement by his blessing thereupon: the Devil, that old enemy of man's salvation, took his opportunity to inflame the hearts of his vassals ^{1 servants.}against me, insomuch that at the last I was laid out for by the warrant of a justice, and was taken and committed to prison. The relation thereof is as followeth.

     UPON the 12th of this instant, November, 1660, I was desired by some of the friends in the country to come to teach at Samsell, by Harlington, in Bedfordshire; to whom I made a promise, if the Lord permitted, to be with them on the time aforesaid. The justice, hearing thereof, (whose name is Mr. Francis Wingate,) forthwith issued out his warrant to take me and bring me before him, and in the mean time to keep a very strong watch about the house where the meeting should be kept, as if we that were to meet together in that place did intend to do some fearful business, to the destruction of the country, when, alas! the constable, when he came in, found us only with our Bibles in our hands, ready to speak and hear the word of God, for we were just about to begin our exercise. Nay, we had begun in prayer for the blessing of God upon our opportunity, intending to have preached the word of the Lord unto them there present, but the constable's coming in prevented us. So that I was taken and forced to depart the room.

     But had I been minded to have played the coward, I could have escaped and kept out of his hands; for when I was come to my friend's house there was whispering that that day I should be taken, for there was a warrant out to take me; which when my friend heard, he being somewhat timorous, questioned whether we had best have our meeting or not, and whether it might not be better for me to depart, lest they should take me and have me before the justice, and after that send me to prison, (for he knew better than I what spirit they were of, living by them.) To whom I said, No, by no means; I will not stir, neither will I have the meeting dismissed for this. 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, it is so good a work that we shall be well rewarded if we suffer for that; or to this purpose. But as for my friend, I think he was more afraid of me than of himself.

     After this I walked into the close,^{2 enclosed place.} where, I somewhat seriously considering the matter, this came into my mind: That I had showed myself hearty and courageous in my preaching, and had, blessed be grace! made it my business to encourage others; therefore thought I, If I should now run and make an escape, it will be of a very ill favour in the country; for what will my weak and newly-converted brethren think of it but that I was not so strong in deed as I was in word? Also I feared that 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. Besides, I thought that seeing God of his mercy should choose me to go upon the forlorn hope in this country - 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 might follow after. And further, I thought the world thereby would take occasion at my cowardliness to have blasphemed the Gospel, and to have had some grounds to suspect worse of me and my profession than I deserved. These things with others, considered by me, I came in again to the house, with a full resolution to keep the meeting and not to go away, though I could have been gone about an hour before the officer apprehended me; but I would not, for I was resolved to see the utmost of what they could say or do unto me; for, blessed be the Lord! I knew of no evil that I had said or done.

     And so, as aforesaid, I begun the meeting, but, being prevented by the constable's coming in with his warrant to take me, I could not proceed; but before I went away I spake some few words of counsel and encouragement to the people, declaring to them that they saw we were prevented of our opportunity to speak and hear the word of God, and were like to suffer for the same; desiring them that they should not be discouraged, for it was a mercy to suffer upon so good account, for we might have been apprehended as thieves or murderers, or for other wickedness; but, blessed be God! it was not so, but we suffer as Christians for well-doing, and we had better be the persecuted than the persecutors, &c. But the constable and the justice's man, waiting on us, would not be at quiet till they had me away and that we departed the house; but because the justice was not at home that day, there was a friend of mine engaged for me to bring me to the constable on the morrow morning; otherwise the constable must have charged a watch with me, or have secured me some other way, my crime was so great.

     So on the next morning we went to the constable, and so to the justice. He asked the constable what he did where we were met together, and what we had with us. I trow^{3 believed.} he meant whether we had armour or not; but when the constable told him that there were only met a few of us together to preach and hear the word, and no sign of anything else, he could not well tell what to say, yet because he had sent for me, he did adventure to put out a few proposals to me, which were to this effect: namely, what I did there? and why I did not content myself with following my calling, for it was against the law that such as I should be admitted to do as I did?

     To which I answered that the intent of my coming thither and to other places was to instruct and counsel people to forsake their sins and close in with Christ, lest they did miserably perish, and that I could do both these without confusion - to wit, follow my calling and preach the word also.

     At which words he was in a chafe, as it appeared, for he said that he would break the neck of our meetings.

     I said, It may be so. Then he wished me to get me sureties to be bound for me, or else he would send me to the jail.

     My sureties being ready, I called them in, and when the bond for my appearance was made, he told them that they were bound to keep me from preaching, and that if I did preach their bonds would be forfeited. To which I answered that then I should break them, for I should not leave speaking the word of God, even to counsel, comfort, exhort, and teach the people among whom I came; and I thought this to be a work that had no hurt in it, but was rather worthy of commendation than blame.

      Wingate. Whereat he told me that if they would not be so bound, my mittimus^{4 warrant of commitment to prison.} must be made and I sent to the jail, there to lie to the quarter sessions.

     Now while my mittimus was a making the justice was withdrawn, and in comes an old enemy to the truth, Dr. Lindale, who, when he was come in, fell to taunting at me with many reviling terms.

      Bunyan. To whom I answered that I did not come thither to talk with him, but with the justice. Whereat he supposed that I had nothing to say for myself, triumphed as if he had got the victory, charging and condemning me for meddling with that for which I could show no warrant, and asked me if I had taken the oaths, and if I had not it was pity but that I should be sent to prison, &c.

     I told him that if I was minded I could answer to any sober question that he should put to me. He then urged me again how I could prove it lawful for me to preach, with a great deal of confidence of the victory.

     But at last, because he should see that I could answer him if I listed, I cited him to that in Peter, which saith, "As every man hath received the gift, even so let him minister the same," &c.^{5 1 Peter 4:10}

      Lindale. Ay, saith he, to whom is that spoken?

      Bunyan. To whom? said I, why to every man that hath received a gift from God. "Mark," saith the apostle, "As every man that hath received a gift from God," &c. And again, "You may all prophesy, one by one."^{6 1 Corinthians 14:31} Whereat the man was a little stopt and went a softlier pace; but not being willing to lose the day, he began again, and said:

      Lindale. Indeed I do remember that I have read of one Alexander, a coppersmith, who did much oppose and disturb the apostles,^{7 2 Timothy 4:14} (aiming, it is like, at me, because I was a tinker.)

      Bunyan. To which I answered that I also had read of very many priests and Pharisees that had their hands in the blood of our Lord Jesus Christ.

      Lindale. Ay, saith he, and you are one of those scribes and Pharisees, for you, with a pretense, make long prayers to devour widows' houses.

      Bunyan. I answered that if he had got no more by preaching and praying than I had done, he would not be so rich as now he was. But that Scripture coming into my mind, "Answer not a fool according to his folly,"^{8 Proverbs 26:4} I was as sparing of my speech as I could without prejudice to truth.

     Now by this time my mittimus was made, and I committed to the constable, to be sent to the jail in Bedford, &c.

     But as I was going two of my brethren met with me by the way, and desired the constable to stay, supposing that they should prevail with the justice, through the favour of a pretended friend, to let me go at liberty. So we did stay while they went to the justice, and after much discourse with him it came to this - that if I would come to him again and say some certain words to him, I should be released; which when they told me I said if the words were such that might be said with a good conscience, I should, or else I should not. So through their importunity I went back again, but not believing that I should be delivered. For I feared their spirit was too full of opposition to the truth to let me go unless I should in something or other dishonour my God and wound my conscience. Wherefore as I went I lift up my heart to God for light and strength to be kept, that I might not do anything that might either dishonour him, or wrong my own soul, or be a grief or discouragement to any that were inclining after the Lord Jesus Christ.

     Well, when I came to the justice again, there was Mr. Foster of Bedford, who coming out of another room, and seeing of me by the light of the candle, (for it was dark night when I went thither,) he said unto me, Who is there? John Bunyan? with such seeming affection as if he would have leaped on my neck and kissed me; which made me somewhat wonder that such a man as he, with whom I had so little acquaintance, and, besides, that had ever been a close opposer of the ways of God, should carry himself so full of love to me; but afterwards, when I saw what he did, it caused me to remember those sayings: "Their tongues are smoother than oil, but their words are drawn swords."^{9 Psalm 55:21} And again, "Beware of men,"^{10 Matthew 10:17} &c. When I had answered him that, blessed be God! I was well, he said, What is the occasion of your being here? or to that purpose. To whom I answered that I was at a meeting of people a little way off, intending to speak a word of exhortation to them; the justice hearing thereof, said I, was pleased to send his warrant to fetch me before him, &c.

      Foster. So, said he, I understand; but well, if you will promise to call the people no more together, you shall have your liberty to go home, for my brother is very loth to send you to prison if you will be but ruled.

      Bunyan. Sir, said I, pray what do you mean by calling the people together? My business is not anything among them when they are come together but to exhort them to look after the salvation of their souls, that they may be saved, &c.

      Foster. Saith he, We must not enter into explication or dispute now; but if you will say you will call the people no more together, you may have your liberty; if not, you must be sent away to prison.

      Bunyan. Sir, said I, I shall not force or compel any man to hear me, but yet if I come into any place where there is a people met together, I should, according to the best of my skill and wisdom, exhort and counsel them to seek out after the Lord Jesus Christ, for the salvation of their souls.

      Foster. He said that was none of my work; I must follow my calling; and if I would but leave off preaching and follow my calling, I should have the justice's favor and be acquitted presently.

      Bunyan. To whom I said that I could follow my calling and that too - namely, preaching the word - and I did look upon it as my duty to do them both as I had an opportunity.

      Foster. He said to have any such meetings was against the law, and therefore he would have me leave off, and say I would call the people no more together.

      Bunyan. To whom I said that I durst not make any further promise, for my conscience would not suffer me to do it. And again, I did look upon it as my duty to do as much good as I could, not only in my trade, but also in communicating to all people wheresoever I came the best knowledge I had in the word.

      Foster. He told me that I was the nearest the Papists of any, and that he would convince me of immediately.

      Bunyan. I asked him wherein.

      Foster. He said, In that we understood the Scriptures literally.

      Bunyan. I told him that those that were to be understood literally, we understood them so, but for those that were to be understood otherwise, we endeavoured to understand them.

      Foster. He said, Which of the Scriptures do you understand literally?

      Bunyan. I said this: "He that believes shall be saved."^{11 Acts 16:31} This was to be understood just as it is spoken, that whosoever believeth in Christ shall, according to the plain and simple words of the text, be saved.

      Foster. He said that I was ignorant and did not understand the Scriptures; for how, said he, can you understand them when you know not the original Greek? &c.

      Bunyan. To whom I said that if that was his opinion, that none could understand the Scriptures but those that had the original Greek, &c., then but a very few of the poorest sort should be saved, (this is harsh,) yet the Scripture saith "that God hides his things from the wise and prudent, (that is, from the learned of the world,) and reveals them to babes and sucklings."^{12 Matthew ll:25}

      Foster. He said there were none that heard me but a company of foolish people.

      Bunyan. I told him that there were the wise as well as the foolish that do hear me; and again, those that are most commonly counted foolish by the world are the wisest before God. Also, that God had rejected the wise and mighty and noble, and chosen the foolish and the base.^{13 1 Corinthians 1:25-28}

      Foster. He told me that I made people neglect their calling, and that God hath commanded people to work six days, and serve him on the seventh.

      Bunyan. I told him that it was the duty of people (both rich and poor) to look out for their souls on those days as well as for their bodies, and that God would have his people exhort one another daily while it is called today.

      Foster. He said again that there were none but a company of poor, simple, ignorant people that came to hear me.

      Bunyan. I told him that the foolish and the ignorant had most need of teaching and information, and therefore it would be profitable for me to go on in that work.

      Foster. Well, said he, to conclude, but will you promise that you will not call the people together any more, and then you may be released and go home?

      Bunyan. I told him that I durst say no more than I had said, for I durst not leave off that work which God had called me to.

     So he withdrew from me, and then came several of the justice's servants to me and told me that I stood too much upon a nicety. Their master, they said, was willing to let me go; and if I would but say I would call the people no more together, I might have my liberty, &c.

      Bunyan. I told them there were more ways than one in which a man might be said to call the people together. As, for instance, if a man get upon the market-place, and there read a book or the like, though he do not say to the people, Sirs, come hither and hear; yet if they come to him because he reads, he by his very reading may be said to call them together, because they would not have been there to hear if he had not been there to read; and seeing this might be termed a calling the people together, I durst not say I would not call them together, for then, by the same argument, my preaching might be said to call them together.

      Wingate and Foster. Then came the justice and Mr. Foster to me again, (we had a little more discourse about preaching, but because the method of it is out of my mind I pass it,) and when they saw that I was at a point, and would not be moved nor persuaded,

     Mr. Foster (This is the man that did at the first express so much love to me.) told the justice that then he must send me away to prison, and that he would do well also if he would present all them that were the cause of my coming among them to meetings. Thus we parted.

     And 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; but I held my peace, and blessed be the Lord! went away to prison with God's comfort in my poor soul.

     After I had lain in the jail five or six days the brethren sought means again to get me out by bondsmen, (for so run my mittimus, that I should lie there till I could find sureties.) They went to a justice at Elstow, one Mr. Crumpton, to desire him to take bond for my appearing at the quarter sessions. At the first he told them he would, but afterwards he made a demur^{14 to delay determination.}at the business, and desired first to see my mittimus, which run to this purpose: That I went about to several conventicles^{15 assembly or meeting; usually applied to a meeting of dissenters from the established church.} in this country, 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; 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 of me and satisfying of 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 the justice, this word dropped in upon my heart with some life: "For he knew that for envy they had delivered him."^{16 Matthew 27:18}

     Thus have I in short declared the manner and occasion of my being in prison, where I lie waiting the good will 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 farther than God permits them; but when they have done their worst, we know all things shall work together for good to them that love God. Farewell!

Examination before the quarter sessions. Sentence of banishment or hanging.

     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 place 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, labourer, 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.

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

      Bunyan. 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 with those 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?

      Bunyan. I answered, No, I did not.

      Keelin. He asked me, Why?

      Bunyan. I said, Because I did not find it commanded in the word of God.

      Keelin. He said, We were commanded to pray.

      Bunyan. I said, But not by the common prayer-book.

      Keelin. He said, How then?

      Bunyan. I said, With the Spirit. As the apostle saith, "I will pray with the Spirit, with understanding."^{17 1 Corinthians 14:15}

      Keelin. He said, We might pray with the Spirit, with understanding and with the common prayer-book also.

      Bunyan. I said that those 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 understanding, not with the Spirit and the common prayer-book.

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

      Bunyan. 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.

      Bunyan. 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 afterwards to the people? This he spake in a laughing way.

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

     Another. But how should we know it? said he.

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

      Keelin. 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, at 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,

      Bunyan. 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 teaches 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 be 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 of that prayer - that is, that can call God their Father - as knowing what it is to be born again, and as having experience that they are begotten of the Spirit of God, which if they do not all is but babbling, &c.

      Keelin. Justice Keelin said that that was a truth.

      Bunyan. 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. (If any say now that God useth means, I answer, but not the common prayer-book, for that is none of his institution; it is the Spirit in the word that is God's ordinance.)

     And though it be 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."^{18 Hebrew 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 showeth us our sins,"^{19 John 16:16} and the "Spirit that showeth us a Saviour,"^{20 Matthew 11:27} and the Spirit that stirreth up in our hearts desire to come to God for such things as we stand in need of, even sighing out our souls unto him for them with groans which cannot be uttered.^{21 Roman 8:26} With other words to the same purpose. At this they were set.

      Keelin. But, says Justice Keelin, what have you against the common prayer-book?

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

      Keelin. 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.

      Bunyan. So I proceeded and said, My first reason was, because it was not commanded in the word of God, and therefore I could not do 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?

      Bunyan. 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.

      Justice Keelin. 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 has been ever since the apostle's time, and is lawful to be used in the church.

      Bunyan. 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, (It is not the spirit of a Christian to persecute any for their religion, but to pity them, and, if they will turn, to instruct them.) 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, for ever blessed be his holy name!

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

      Bunyan. I said that we ought to exhort one another daily while it is called to-day,^{22 Hebrews 3:13} &c.

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

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

      Keelin. He said unto me, By what Scripture?

      Bunyan. I said, By that in the first Epistle of Peter, the 4th chapter, the 11th verse, and Acts xviii., with other Scriptures, which he would not suffer me to mention.

      Keelin. But hold! said he, not so many: which is the first?

      Bunyan. I said, This: "As every man hath received the gift, even so let him minister the same unto another, as good stewards of the manifold grace of God; if any man speak, let him speak as the oracles of God,"^{23 1 Peter 4:11} &c.

      Keelin. He said, Let me a little open that Scripture to you. As every man hath received the gift - that is, said he, as every man hath received a trade - so let him follow it. If any man hath 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.

      Bunyan. 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 speak, let him speak as the oracles of God;"^{24 1 Peter 4:11} 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.

      Keelin. He said we might do it in our families, but not otherways.

      Bunyan. I said, If it was lawful to do good to some, it was lawful to do good to more. 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.

      Keelin. 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.

      Bunyan. 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 therefor! I confess myself guilty no otherwise.

      Keelin. Then said he, Hear your judgement: 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 he bid my jailer have me away.

      Bunyan. I told him, As to this matter, I was at a point with him, for if I was out of prison to-day I would preach the Gospel again to-morrow, by 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 afterwards at my returning to the prison; so that I found Christ's words more than bare trifles where he saith, "he will give a mouth and wisdom, even such as all the adversaries shall not resist or gainsay,"^{25 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.

Conversation with the clerk of the peace.

     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 third of April comes Mr. Cobb unto me, (as he told me,) being sent by the justices to admonish me and demand of me submittance to the Church of England, &c. When he was come into the house he sent for me out of my chamber; and when I was come unto him he said,

      Cobb. Neighbour Bunyan, how do you do?

      Bunyan. 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.

      Bunyan. 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 wont 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.

      Bunyan. 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 do frequent: that law was made against those that, being designed to do evil in their meetings, make 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. Every one 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.

      Bunyan. 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 was 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, neighbour Bunyan, I would have you consider this matter seriously and submit yourself; you may have your liberty to exhort your neighbour 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.

      Bunyan. 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 an hundred, I warrant you.

      Bunyan. Yes, sir, said I; I think I should not be forbid to do as much good as I can.

      Cobb. But, said 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.

      Bunyan. And yet, said I, you say the law tolerates me to discourse with my neighbour; surely there is no law tolerates me to seduce any one; 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 good to many.

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

      Bunyan. 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, colour or pretense; for so are the words of the statute: "If any meetings, under colour or pretense of religion," &c.

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

      Bunyan. 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 not there come out true men as well as thieves from thence? Just thus is it in this case; I do think there may be many that may design the destruction of the commonwealth, but it doth 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 a Christian, let me bear the punishment. And as for your saying I may meet in public, if I may be suffered I would be glad to do it; let me have but meetings 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 be 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 any thing 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 neighbourly way, without having such meetings?

      Bunyan. 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 labour - 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.

      Bunyan. I told him I was as willing to be taught as to give instruction, and I looked upon it as my duty to do both; for, said I, a man that is a teacher, he himself may learn also from another that teacheth; as the apostle saith; "We may all prophesy, one by one, that all may learn;"^{26 Colossians 14:13} 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?

      Bunyan. Sir, said I, Wickliffe saith that he which leaveth off preaching and hearing of the word of God for fear of excommunication 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?

      Bunyan. 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?

      Bunyan. 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?

      Bunyan. I said, Are they infallible?

      Cobb. He said, No.

      Bunyan. 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:^{27 Jesus said He judged no man, but the Word will judge men in the last day (John 12:47-48).} 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?

      Bunyan. I said, The Scriptures should, and that by comparing one Scripture with another; for that will open itself if it be 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 man, even the man Jesus Christ."^{28 1 Timothy 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?

      Bunyan. 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 governments; 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 any one 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, neighbour 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 it 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.

      Bunyan. 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 are are ordained of God?"^{29 Romans 13:1}

      Bunyan. 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.^{30 1 Peter 2:13-14}

      Cobb. Well, then, said he, the king 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.

      Bunyan. 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 was 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. Oh that we might meet in heaven! (Happy would it be for Christians in general, and for the interest of religion also, if ceremonials and non-essentials had no tendency to disunite them as brethren and servants of the same loving Savior; for in the kingdom of glory above there will be no party spirit, no parting string, but the hearts and voices of the celestial assembly will emulate each other in the very sweetest and loudest notes to redeeming grace and dying love!)

Farewell. J. B.

The coronation of the king. Reasons why Bunyan could not be pardoned. Interview of Bunyan's wife with Sir Matthew Hale, and his treatment of her. The temper of Justice Chester.

     Here followeth a Discourse between my Wife and the Judges, with others, touching my Deliverance at the Assizes ^{31 court sessions held periodically in each county of England.} following; the 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 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 a king 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 that 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 Hales, who very mildly received it at her hand, telling her that he would do her and me the best good 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, snapt 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 Hales as he sat on the bench, who, as it seemed, was willing to give her audience; only Justice Chester, being present, stept up and said that I was convicted in the court, and that I was a hot-spirited fellow, or words to that purpose, whereat 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 a bashful face and a trembling heart began her errand to them in this manner:

      Woman. My lord, (directing herself to Judge Hales,) I make bold to come once again to your lordship to know what may be done to my husband.

      Judge Hales. To whom he said, Woman, I told thee before I could do thee no good, because they have taken that for a conviction which thy husband spoke at the sessions; and unless there be something done to undo that, I can do thee no good.

      Woman. My lord, said she, he is kept unlawfully in prison; they clapped him up before there was any proclamation against the meetings; the indictment also is false; besides, they never asked him whether he was guilty or no; neither did he confess the indictment.

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

      Woman. 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 Hales called for the statute-book.

      Woman. But, said she, my lord, he was not lawfully convicted.

      Chester. Then Justice Chester said, My lord, he was lawfully convicted.

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

      Chester. But it is recorded, woman, it is recorded, says Justice Chester. As if it must be of necessity true because it was recorded! With which words he often endeavoured to stop her mouth, having no other argument to convince her but, It is recorded, it is recorded.

      Woman. My lord, said she, I was awhile since in 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 of 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 any thing 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.

      Chester. Only Justice Chester was often up with this, He is convicted, and it is recorded.

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

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

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

      Woman. My lord, said she, he dares not leave preaching as long as he can speak.

      Twisdon. 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.

      Woman. 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.

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

      Woman. 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 dismayed at the news, fell into labour, and so continued for eight days, and then was delivered, but my child died.

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

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

      Hales. What is his calling? said Judge Hales.

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

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

      Hales. Then Judge Hales 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.

      Chester. 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.

      Woman. He preacheth nothing but the word of God, said she.

      Twisdon. He preach the word of God! said Twisdon, (and withal she thought he would have struck her;) he runneth up and down, and doeth harm.

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

      Twisdon. God! said he: his doctrine is the doctrine of the devil.

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

      Twisdon. My lord, said he to Judge Hales, do not mind her, but send her away.

      Hales. Then said Judge Hales, 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.

      Woman. 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 hardhearted 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 all 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 statutes 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 Nineteenth 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 up to all good works.^{32 2 Timothy 3:17} Also how I having, I say, somewhat more liberty, did go to see Christians at London, which my enemies hearing 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 11th 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 a desire to come before the judge, I desired my jailer to put my name into the calendar, among the felons, and made friends to 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 though 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 though 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 in 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, would not do, he first ran to the clerk of the assizes, then to the justices, and afterwards, 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 were 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 afterwards 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

Is arrested for holding unlawful assemblages and conventicles, and lies in jail twelve years. The trial of parting from his wife and children. His spiritual experiences in prison.

     HAVING made profession of the glorious Gospel of Christ a long time, and preached the same about five years, I was apprehended at a meeting of good people in the country; among whom had they let me alone I should have preached that day; but they took me away from amongst them, and had me before a justice; who, after I had offered security for my appearing the next sessions, yet committed me, because my sureties would not consent to be bound, that I should preach no more to the people.

     At the sessions after, I was indicted for an upholder and maintainer of unlawful assemblies and conventicles, and for not conforming to the national worship of the Church of England; and after some conference there with the justices, they taking my plain dealing with them for a confession, as they termed it, of the indictment, did sentence me to a perpetual banishment, because I refused to conform. So being again delivered up to the jailer's hands, I was had home to prison, and there have lain now complete twelve years, waiting to see what God would suffer these men to do with me.

     In which condition I have continued with much content, through grace; but have met with many turnings and goings upon my heart, both from the Lord, Satan, and my own corruptions: by all which, glory be to Jesus Christ, I have also received, among many things, much conviction, instruction, and understanding; of which at large I shall not here discourse; only give you a hint or two, a word that may stir up the godly to bless God and to pray for me; and also to take encouragement, should the case be their own, not to fear what man can do unto them.

     I never had in all my life so great an inlet into the word of God as now. Those Scriptures that I saw nothing in before, are made in this place and state to shine upon me. Jesus Christ also was never more real and apparent than now: here I have seen and felt him indeed. Oh that word! "We have not preached unto you cunningly devised fables;" ^{33 2 Peter 1:16} and that, "God raised Christ from the dead, and gave him glory, that your faith and hope might be in God," ^{34 1 Peter 1:21} were blessed words unto me, in this my imprisoned condition.

     These three or four Scriptures also have been great refreshments in this condition to me, (John 14:1-4.^{35 Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.} John 16:33.^{36 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.} Colossians 3:3,4.^{37 For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory.} Hebrews 12:22-24).^{38 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.} So that sometimes, when I have been in the savour of them, I have been able "to laugh at destruction, and to fear neither the horse nor his rider."^{39 Job 5:22; Exodus 15:1} I have had sweet sights of the forgiveness of my sins in this place, and of my being with Jesus in another world. Oh the Mount Sion, the heavenly Jerusalem, the innumerable company of angels and God the Judge of all, and the spirits of just men made perfect, and Jesus, have been sweet unto me in this place! I have seen that here, which I am persuaded I shall never, while in this world, be able to express. I have seen a truth in this Scripture, "Whom having not seen ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory."^{40 1 Peter 1:8}

     I never knew what it was for God to stand by me at all turns, and at every offer of Satan to afflict me, &c., as I have found him since I came in hither; for look how fears have presented themselves, so have supports and encouragements; yea, when I have started, even as it were at nothing else but my shadow, yet God, as being very tender of me, hath not suffered me to be molested, but would, with one Scripture or another, strengthen me against all, insomuch that I have often said, "Were it lawful, I could pray for greater trouble, for the greater comfort's sake."

     Before I came to prison, I saw what was a-coming; and had especially two considerations warm upon my heart. The first was, how to be able to encounter death, should that be here my portion. For the first of these, that Scripture was great information to me, namely, to pray to God "to be strengthened with all might, according to his glorious power, unto all patience and long suffering with joyfulness."^{41 Colossians 1:11} I could seldom go to prayer before I was imprisoned, but for not so little as a year together, this sentence, or sweet petition, would, as it were, thrust itself into my mind, and persuade me, that if ever I would go through long suffering I must have patience, especially if I would endure it joyfully.

     As to the second consideration, that saying was of great use to me, "But we had the sentence of death in ourselves that we might not trust in ourselves, but in God that raiseth the dead."^{42 2 Corinthians 1:9} By this Scripture I was made to see, that if ever I would suffer rightly, I must first pass a sentence of death upon every thing that can properly be called a thing of this life; even to reckon myself, my wife, my children, my health, my enjoyments, and all as dead to me, and myself as dead to them.

     The second was, to live upon God that is invisible; as Paul said in another place, the way not to faint is, "to look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal."^{43 2 Corinthians 4:18} And thus I reasoned with myself: If I provide only for a prison then the whip comes unawares; and so doth also the pillory. Again, if I only provide for these, then I am not fit for banishment. Further, if I conclude that banishment is the worst, then if death come I am surprised. So that I see the best way to go through sufferings, is to trust in God through Christ, as touching the world to come; and as touching this world, to "count the grave my house, to make my bed in darkness, and to say to corruption, Thou art my father; and to the worm, Thou art my mother and sister;"^{44 Job 17:13-14} that is, to familiarize these things to me.

     But notwithstanding these helps, I found myself a man encompassed with infirmities. The parting with my wife and poor children hath often been to me, in this place, as the pulling the flesh from my bones; and that not only because I am somewhat too fond of these mercies, but also because I should have often brought to my mind the many hardships, miseries, and wants that my poor family was likewise to meet with; especially my poor blind child, who lay nearer my heart than all I had beside. Oh! the thoughts of the hardships I thought my blind one might go under, would break my heart to pieces.

     Poor child, thought I, what sorrow art thou like to have for thy portion in this world! Thou must be beaten, must beg, suffer hunger, cold, nakedness, and a thousand calamities, though I cannot now endure the wind should blow upon thee. But yet recalling myself, thought I, I must venture you all with God, though it goeth to the quick to leave you. Oh! I saw in this condition I was as a man who was pulling down his house upon the head of his wife and children; yet thought I, I must do it, I must do it. And now I thought on those two milch kine that were to carry the ark of God into another country, to leave their calves behind them.^{45 1 Samuel 6:7-8}

     But that which helped me in this temptation was divers considerations, of which three in special here I will name. The first was, the consideration of those two Scriptures, "Leave thy fatherless children, I will preserve them alive, and let thy widows trust in me:"^{46 Jeremiah 49:11} and again, "The Lord said, Verily, it shall go well with thy remnant: verily, I will cause the enemy to entreat thee well in the time of evil," &c.^{47 Jeremiah 15:11}

     I had also this consideration, that if I should now venture all for God, I engaged God to take care of my concernments; but if I forsook him and his ways, for fear of any trouble that should come to me or mine, then I should not only falsify my profession, but should count also that my concernments were not so sure, if left at God's feet, whilst I stood to and for his name, as they would be, if they were under my own care, though with the denial of the way of God. This was a smarting consideration, and as spurs unto my flesh. That Scripture also greatly helped it to fasten the more upon me, where Christ prays against Judas, that God would disappoint him in his selfish thoughts, which moved him to sell his master. Pray read it soberly. (Psalm 109:6-8, &c.)^{48 Set thou a wicked man over him: and let Satan stand at his right hand. When he shall be judged, let him be condemned: and let his prayer become sin. Let his days be few; and let another take his office.}

     I had also another consideration, and that was, the dread of the torments of hell, which I was sure they must partake of, that for fear of the cross, do shrink from their profession of Christ, his words and laws, before the sons of men. I thought also of the glory he had prepared for those that in faith, and love and patience, stood to his ways before them. These things, I say, have helped me, when the thoughts of the misery that both myself and mine, might for the sake of my profession, be exposed to, hath lain pinching on my mind.

     When I have indeed conceited, that I might be banished for my profession, then I have thought of that Scripture, "They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins, and goatskins, being destitute, afflicted, tormented; of whom the world was not worthy;"^{49 Hebrews 11:37-38} for all they thought they were too bad to dwell and abide amongst them. I have also thought of that saying, "The Holy Ghost witnesseth in every city, that bonds and afflictions abide me."^{50 Acts 20:23} I have verily thought, that my soul and it have sometimes reasoned about the sore and sad estate of a banished and exiled condition, how they are exposed to hunger, to cold, to perils, to nakedness, to enemies, and a thousand calamities; and at last, it may be to die in a ditch, like a poor, forlorn, and desolate sheep. But I thanked God, hitherto I have not been moved by these most delicate reasonings, but rather by them more approved my heart to God.

     I will tell you a pretty business: I was once above all the rest, in a very sad and low condition for many weeks, at which time also I being but a young prisoner, and not acquainted with the laws, had this lain much upon my spirit, "That my imprisonment might end at the gallows for aught that I could tell." Now therefore Satan laid hard at me, to beat me out of heart, by suggesting thus unto me: "But how if, when you come indeed to die, you should be in this condition; that is, as not to savour the things of God, nor to have any evidence upon your soul for a better state hereafter?" for indeed at that time all the things of God were hid from my soul.

     Wherefore, when I at first began to think of this, it was a great trouble to me; for I thought with myself, that in the condition I now was, I was not fit to die; neither indeed did I think I could, if I should be called to it; besides, I thought with myself, if I should make a scrambling shift to clamber up the ladder, yet I should, either with quaking, or other symptoms of fainting, give occasion to the enemy to reproach the way of God and his people, for their timorousness. This therefore lay with great trouble upon me; for methought I was ashamed to die with a pale face, and tottering knees in such a case as this.

     Wherefore I prayed to God, that he would comfort me, and give strength to do and suffer what he should call me to. Yet no comfort appeared, but all continued hid. I was also at this time so really possessed with the thought of death, that oft I was as if on a ladder with a rope about my neck. Only this was some encouragement to me, I thought I might now have an opportunity to speak my last words unto a multitude which I thought would come to see me die; and, thought I, if it must be so, if God will but convert one soul by my last words, I shall not count my life thrown away, nor lost.

     But yet all the things of God were kept out of my sight, and still the tempter followed me with, "But whither must you go when you die? What will become of you? Where will you be found in another world? What evidence have you for heaven and glory, and an inheritance among them that are sanctified?" Thus was I tossed for many weeks, and knew not what to do: at last this consideration fell with weight upon me, "That it was for the word and way of God that I was in this condition; wherefore I was engaged not to flinch an hair's breadth from it."

     I thought also, that God might choose whether he would give me comfort now, or at the hour of death; but I might not therefore choose whether I would hold my profession or no. I was bound, but he was free; yea, it was my duty to stand to his word, whether he would ever look upon me, or save me at the last; wherefore, thought I, save the point being thus, I am for going on, and venturing my eternal state with Christ, whether I have comfort here or no. If God doth not come in, thought I, "I will leap off the ladder, even blindfold into eternity; sink or swim, come heaven, come hell. Lord Jesus, if thou wilt catch me, do; if not, I will venture for thy name."

     I was no sooner fixed upon this resolution but the word dropped upon me, "Doth Job serve God for naught?"^{51 Job 1:9} As if the accuser had said, "Lord, Job is no upright man; he serves thee for by-respects: hast thou not made an hedge about him?" &c. But put forth now thine hand, and touch all that he hath, and he will curse thee to thy face. How now, thought I, is this the sign of a renewed soul, to desire to serve God when all is taken from him? Is he a godly man that will serve God for nothing rather than give out? Blessed be God then, I hope I have an upright heart; for I am resolved, God giving me strength, never to deny my profession, though I had nothing at all for my pains. And as I was thus considering, that Scripture was set before me, (Psalm 44:12, &c.)^{52 Thou sellest thy people for nought, and dost not increase thy wealth by their price. Thou makest us a reproach to our neighbors, a scorn and a derision to them that are round about us. . . All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant. Our heart is not turned back, neither have our steps declined from thy way; Though thou hast sore broken us in the place of dragons, and covered way; Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death. . . Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter. Awake, why sleepest thou O Lord? arise, cast us not off forever.}

     Now was my heart full of comfort, for I hoped it was sincere. I would not have been without this trial for much; I am comforted every time I think of it; and I hope I shall bless God forever, for the teachings I have had by it. Many more of the dealings of God towards me I might relate, "but these out of the spoils won in battle have I dedicated to maintain the house of God."^{53 1 Chronicles 26:27}

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     OF all the temptations that ever I met with in my life, to question the being of God, and truth of his Gospel, is the worst, and the worst to be borne. When this temptation comes, it takes away my girdle from me, and removeth the foundation from under me. Oh! I have often thought of that word, "Have your loins girt about with truth:"^{54 Ephesians 6:14} and of that, "When the foundations are destroyed, what can the righteous do?"^{55 Psalm 11:3}

     Sometimes, when, after sin committed, I have looked for sore chastisement from the hand of God, the very next that I have had from him hath been the discovery of his grace. Sometimes, when I have been comforted, I have called myself a fool for my so sinking under trouble. And then again, when I have been cast down, I thought I was not wise to give such way to comfort. With such strength and weight have both these been upon me.

     I have wondered much at this one thing, that though God doth visit my soul with never so blessed a discovery of himself, yet I have found again, that such hours have attended me afterwards that I have been in my spirit so filled with darkness, that I could not so much as once conceive, what that God, and what that comfort was, with which I have been refreshed.

     I have sometimes seen more in a line of the Bible, than I could well tell how to stand under; and yet at another time the whole Bible hath been to me as dry as a stick: or rather, my heart hath been so dead and dry unto it, that I could not conceive the least dram of refreshment though I have looked it all over.

     Of all fears, they are best that are made, by the blood of Christ: and of all joy, that is the sweetest that is mixed with mourning over Christ: Oh! it is a goodly thing to be on our knees, with Christ in our arms, before God. I hope I know something of these things.

      I find to this day seven abominations in my heart.

      These things I continually see and feel, and am afflicted and oppressed with; yet the wisdom of God doth order them for my good.

Dedicated to the heart of suffering saints and reigning sinners.

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