A Brief Account of the Author’s Imprisonment

318.  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 at the next sessions, yet committed me, because my sureties would not consent to be bound that I should preach no more to the people.

319.  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.

320.  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.

321.  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, 2 Pet. i. 16, and that, God raised Christ from the dead, and gave Him glory, that our faith and hope might be in God 1 Pet. i. 21, were blessed words unto me in this my imprisoned condition.

322.  These three or four scriptures also have been great refreshments in this condition to me: John xiv. 1–4; John xvi. 33; Col. iii. 3, 4; Heb. xii. 22–24.  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.  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, that 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 you see Him not, yet believing, ye rejoice with joy unspeakable, and full of glory.  1 Pet. i. 8.

323.  I never knew what it was for God to stand by me at all turns, and at every offer of Satan to afflict me, etc., 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.  Eccl. vii. 14; 2 Cor. i. 5.

324.  Before I came to prison, I saw what was 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, Col. i. 11, 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.  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 all patience, especially if I would endure it joyfully.

325.  As to the second consideration, that saying (2 Cor. i. 9) was of great use to me, But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead.  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.

326.  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 on the things that are seen, but at the things that are not seen; for the things that are seen are temporal, but the things that are not seen are eternal.  And thus I reasoned with myself, if I provide only for a prison, then the whip comes at 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 comes, 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; to say to corruption, Thou art my father, and to the worm, Thou art my mother and sister: that is, to familiarize these things to me.

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

Bunyan Parting with his Wife and Children

328.  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, and to leave their calves behind them.  1 Sam. vi. 10–12.

329.  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 these two scriptures, Leave thy fatherless children, I will preserve them alive, and let thy widows trust in me: and again, The Lord said, Verily it shall be well with thy remnant, verily, I will cause the enemy to entreat thee well in the time of evil, and in time of affliction.  Jer. xlix. 11; xv. 11.

330.  I had also this consideration, that if I should not 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 cix. 6–8, etc.

331.  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 that 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.

332.  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 sheep-skins, and goat-skins, being destitute, afflicted, tormented, of whom the world was not worthy; 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.  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 were 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 and desolate sheep.  But I thank God, hitherto I have not been moved by these most delicate reasonings, but have rather, by them, more approved my heart to God.

333.  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 lying much upon my spirits, that my imprisonment might end at the gallows for ought 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).

334.  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 in, 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 cause as this.

335.  Wherefore I prayed to God that He would comfort me, and give me strength to do and suffer me 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 I was on a ladder with the rope about my neck; only this was some encouragement to me; I thought I might now have an opportunity to speak my last words to 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 very last words, I shall not count my life thrown away, nor lost.

336.  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.

337.  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, ’twas 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.

338.  I was no sooner fixed in this resolution, but the word dropped upon me, Doth Job serve God for nought?  As if the accuser had said, Lord, Job is no upright man, he serves Thee for bye-respects: hast Thou not made an hedge about him, etc.  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 an upright 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 have nothing at all for my pains: and as I was thus considering, that scripture was set before me: Psalm xliv. 12, etc.

A Relation of my Imprisonment in the Month of November 1660

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 meantime 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: [184] but the constable coming in prevented us.  So 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, 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, 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 savour 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 ground 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 would 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, etc.  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. [187a]  He asked the constable what we did, where we was met together, and what we had with us?  I trow, 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.

John Bunyan.  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 [187b] was in a chafe, as it appeared; for he said that he would break the neck of our meetings.

Bun.  I said, It may be so.  Then he wished me to get 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 was 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 must be made, and I sent to the jail, there to lie to the quarter sessions.

Now while my mittimus was 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.

Bun.  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, and 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, etc.

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 to him that verse in Peter, which saith, every man hath received the gift, even so let him minister the same, etc.

Lind.  Aye, saith he, to whom is that spoken?

Bun.  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, etc.; and again, You may all prophesy one by one.  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:—

Lind.  Indeed, I do remember that I have read of one Alexander a coppersmith, who did much oppose, and disturb the apostles;—(aiming it is like at me, because I was a tinker).

Bun.  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.

Lind.  Aye, saith he, and you are one of those scribes and pharisees: for you, with a pretence, make long prayers to devour widows’ houses.

Bun.  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, 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, etc.

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 was such that might be said with a good conscience, I should or else I should not.  So through their importunity 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 lifted up my heart to God, for light and strength to be kept, that I might not do any thing that might either dishonour Him, or wrong my own soul, or be a grief or discouragement to any that was 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 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 [191a] 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.   And again, Beware of men, etc.  When I [191b] 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, etc.

Fost.  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 loath to send you to prison, if you will be but ruled.

Bun.  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, etc.

Fost.  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.

Bun.  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.

Fost.  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 favour, and be acquitted presently.

Bun.  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.

Fost.  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.

Bun.  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.

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

Bun.  I asked him, Wherein?

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

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

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

Bun.  I said this, He that believes shall be saved.  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.

Fost.  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? etc.

Bun.  To whom I said, that if that was his opinion, that none could understand the Scriptures but those that had the original Greek, etc., then but a very few of the poorest sort should be saved (this is harsh); yet the Scripture saith, That God hides these things from the wise and prudent (that is, from the learned of the world), and reveals them to babes and sucklings.

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

Bun.  I told him that there was the wise as well as the foolish that do hear me; and again, those that were 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.

Fost.  He told me that I made people neglect their calling; and that God had commanded people to work six days, and serve Him on the seventh.

Bun.  I told him that it was the duty of people, (both rich and poor), to look out for their souls on them days as well as for their bodies; and that God would have His people exhort one another daily, while it is called to-day.

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

Bun.  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.

Fost.  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.

Bun.  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 so 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, etc.

Bun.  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.

Wing. and Fost.  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, the man that did at 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 those 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 ran 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 at the business, and desired first to see my mittimus, which ran to this purpose: That I went about to several conventicles in the county, to the great disparagement of the government of the church of England, etc.  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 jailor told me; and, 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 dropt 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 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 any further, 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.

Here is the Sum of my Examination before Justice Keelin, Justice Chester, Justice Blundale, Justice Beecher, Justice Snagg, etc.

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 jailor 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, etc.

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 with 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. xiv. 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 was 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 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 afterwards to the people?  This he spake in a laughing way.

Bun.  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.

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 the 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,

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 be an easy thing to say, Our Father, etc., with the mouth; yet there is 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 as having experience, that they are begotten of the Spirit of God: which if they do not, all is but babbling, etc.

Keel.  Justice Keelin said that that was a truth.

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, etc., I say men may tell each other of their sins, but it is the Spirit that must convince them.

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.  Heb. iv. 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, and the Spirit that showeth us a Saviour, Jn. xvi. 16, and the Spirit that stirreth up in our hearts desires to come to God, for such things as we stand in need of, Matt. xi. 27, even sighing out our souls unto Him for them with groans which cannot be uttered.  With other words to 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, because 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, etc.  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 it 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.  For ever blessed be His holy name!

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

Bun.  I said that we ought to exhort one another daily, while it is called to-day, etc.

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

Bun.  I said, By that in the first epistle of Peter, chap. iv. 10, 11, and Acts xviii., 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 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, etc.

Keel.  He said, Let me a little open that Scripture to you: As every man hath received the gift; that is, said he, as every one hath received a trade, so let him follow it.  If any man have 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, etc.

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 speak, 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 otherways.

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 was 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, bear 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, etc., or be found to come over again without special licence from the king, etc., you must stretch by the neck for it, I tell you plainly: and so he bid my jailor have me away.

Bun.  I told him, as to this matter, I was at a point with him; for if I were 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 jailor 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, I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay, nor resist.  Luke xxi. 15.  And that His peace no man can take from us.

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