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,” &c., with the mouth; yet there are very few that can, in the
Spirit, say the two first words in that prayer; that is, that can call
God their Father, as knowing what it is to be born again, and a having
experience, that they are begotten of the Spirit of God; which if they
do not, all is but babbling, &c.[6]
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, &c., 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 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, and the Spirit that
showeth us a Saviour (John 16:16); and the Spirit that stirreth up in
our hearts desires to come to God, for such things as we stand in need
of (Matt 11:27), 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,
&c. But to pray, was a great part of the Divine worship of God, and
therefore it ought to be done according to the rule of God’s Word.
Another. One of them said, He will do harm; let him speak no further.
Keel. Justice Keelin said, No, no, never fear him, we are better
established than so; he can do no harm; we know the Common Prayer Book
hath been ever since the apostles’ time, and is lawful for it to be
used in the church.
Bun. I said, Show me the place in the epistles where the Common Prayer
Book is written, or one text of Scripture that commands me to read it,
and I will use it. But yet, notwithstanding, said I, they that have a
mind to use it, they have their liberty;[7] 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 pedlar’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,” &c. (Heb 3:13).
Keel. Justice Keelin said, that I ought not to preach; and asked me
where I had my authority? with other such 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?
I said, By that in the first epistle of Peter, chapter 4, the 10th
verse, and Acts 18 with other scriptures, which he would not suffer me
to mention. But said, Hold; not so many, which is the first?
Bun. I said, this: “As every man hath received the gift, even so
minister the same one to another, as good stewards of the manifold
grace of God. If any man speak, let him speak as the oracles of God,”
&c.
Keel. He said, Let me a little open that scripture to you: ‘As every
man hath received the gift’; that is, said he, as 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, &c.
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 otherwise.
Bun. I said, If it was lawful to do good to some, it was lawful to do
good to more. If it was a good duty to exhort our families, it is good
to exhort others; but if they held it a sin to meet together to seek
the face of God, and exhort one another to follow Christ, I should sin
still; for so we should do.
Keel. He said he was not so well versed in Scripture as to dispute, or
words to that purpose. And said, moreover, that they could not wait
upon me any longer; but said to me, Then you confess the indictment, do
you not? Now, and not till now, I saw I was indicted.
Bun. I said, This I confess, we have had many meetings together, both
to pray to God, and to exhort one another, and that we had the sweet
comforting presence of the Lord among us for our encouragement; blessed
be his name therefore. I confessed myself guilty no otherwise.
Keel. Then, said he, hear your judgment. You must be had back again to
prison, and there lie for three months following; and at three months’
end, if you do not submit to go to church to hear Divine service, and
leave your preaching, you must be banished the realm: and if, after
such a day as shall be appointed you to be gone, you shall be found in
this realm, &c., or be found to come over again without special license
from the king, &c.,[8] you must stretch by the neck for it, I tell you
plainly; and so bid my jailer have me away.
Bun. I told him, as to this matter, I was at a point with him; for if I
was out of prison 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, “I
will give you a mouth and wisdom, which all your adversaries shall not
be able to gainsay nor resist” (Luke 21:15). And that his peace no man
can take from us.
Thus have I given you the substance of my examination. The Lord make
these profitable to all that shall read or hear them. Farewell.
The Substance of some Discourse had between the Clerk of the Peace and
myself, when he came to admonish me, according to the tenor of that Law
by which I was in Prison.
When I had lain in prison other twelve weeks, and now not knowing what
they intended to do with me, upon the 3rd of April 1661, comes Mr. Cobb
unto me, as he told me, being sent by the justices to admonish me; and
demanded of me submittance to the Church of England, &c. The extent of
our discourse was as followeth:—
Cobb. When he was come into the house he sent for me out of my chamber;
who, when I was come unto him, he said, Neighbour Bunyan, how do you
do?
Bun. I thank you, Sir, said I, very well, blessed be the Lord.
Cobb. Saith he, I come to tell you that it is desired you would submit
yourself to the laws of the land, or else at the next sessions it will
go worse with you, even to be sent away out of the nation, or else
worse than that.
Bun. I said that I did desire to demean myself in the world, both as
becometh a man and a Christian.
Cobb. But, saith he, you must submit to the laws of the land, and leave
off those meetings which you was 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.
Bun. I said, Sir, I conceive that that law by which I am in prison at
this time doth not reach or condemn either me or the meetings which I
do frequent; that law was made against those that, being designed to do
evil in their meetings, making the exercise of religion their pretence,
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 pretences they went; and
yet, indeed, they intended no less than the ruin of the kingdom and
commonwealth.[9]
Bun. That practice of theirs I abhor, said I; yet it doth not follow
that, because they did so, therefore all others will do so. I look upon
it as my duty to behave myself under the King’s government, both as
becomes a man and a Christian, and if an occasion were 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.
Bun. Sir, said I, if I may do good to one by my discourse, why may I
not do good to two? and if to two, why not to four, and so to eight?
&c.
Cobb. Ay, saith he, and to a hundred, I warrant you.
Bun. Yes, Sir, said I, I think I should not be forbid to do as much
good as I can.
Cobb. But, saith he, you may but pretend to do good, and indeed,
notwithstanding, do harm, by seducing the people; you are, therefore,
denied your meeting so many together, lest you should do harm.
Bun. And yet, said I, you say the law tolerates me to discourse with my
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.
Bun. I told him that I would not entertain so much uncharitableness of
that Parliament in the 35th of Elizabeth, or of the Queen herself, as
to think they did, by that law, intend the oppressing of any of God’s
ordinances, or the interrupting any in the way of God; but men may, in
the wresting of it, turn it against the way of God; but take the law in
itself, and it only fighteth against those that drive at mischief in
their hearts and meetings, making religion only their cloak, colour, or
pretence; for so are the words of the statute: ‘If any meetings, under
colour or pretence of religion,’ &c.[10]
Cobb. Very good; therefore the king, seeing that pretences are usually
in and among people, as to make religion their pretence only, therefore
he, and the law before him, doth forbid such private meetings, and
tolerates only public; you may meet in public.
Bun. Sir, said I, let me answer you in a similitude: Set the case that,
at such a wood corner, there did usually come forth thieves, to do
mischief; must there therefore a law be made that every one that cometh
out there shall be killed? May there not come out true men as well as
thieves out from thence? Just thus it is in this case; I do think there
may be many that may design the destruction of the commonwealth; but it
does not follow therefore that all private meetings are unlawful; those
that transgress, let them be punished. And if at any time I myself
should do any act in my conversation as doth not become a man and
Christian, let me bear the punishment. And as for your saying I may
meet in public, if I may be suffered, I would gladly do it. Let me have
but meeting enough in public, and I shall care the less to have them in
private. I do not meet in private because I am afraid to have meetings
in public. I bless the Lord that my heart is at that point, that if any
man can lay anything to my charge, either in doctrine or practice, in
this particular, that can be proved error or heresy, I am willing to
disown it, even in the very market place; but if it 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 anything which I hold to
be an error, and I will recant it.
Cobb. But, Goodman Bunyan, said he, methinks you need not stand so
strictly upon this one thing, as to have meetings of such public
assemblies. Cannot you submit, and, notwithstanding, do as much good as
you can, in a neighbourly way, without having such meetings?
Bun. Truly, Sir, said I, I do not desire to commend myself, but to
think meanly of myself; yet when I do most despise myself, taking
notice of that small measure of light which God hath given me, also
that the people of the Lord, by their own saying, are edified thereby.
Besides, when I see that the Lord, through grace, hath in some measure
blessed my 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.
Bun. I told him, I was as willing to be taught as to give instruction,
and looked upon it as my duty to do both; for, saith I, a man that is a
teacher, he himself may learn also from another that teacheth, as the
apostle saith: “Ye may all prophesy, one by one, that all may learn” (1
Cor 14:31). That is, every man that hath received a gift from God, he
may dispense it, that others may be comforted; and when he hath done,
he may hear and learn, and be comforted himself of others.
Cobb. But, said he, what if you should forbear awhile, and sit still,
till you see further how things will go?
Bun. Sir, said I, Wicliffe 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.[11]
Cobb. Ay, saith he, they that do not hear shall be so counted indeed;
do you, therefore, hear.
Bun. But, Sir, said I, he saith, he that shall leave off either
preaching or hearing, &c. That is, if he hath received a gift for
edification, it is his sin, if he doth not lay it out in a way of
exhortation and counsel, according to the proportion of his gift; as
well as to spend his time altogether in hearing others preach.
Cobb. But, said he, how shall we know that you have received a gift?
Bun. Said I, Let any man hear and search, and prove the doctrine by the
Bible.
Cobb. But will you be willing, said he, that two indifferent persons
shall determine the case, and will you stand by their judgment?
Bun. I said, Are they infallible?
Cobb. He said, No.
Bun. Then, said I, it is possible my judgment may be as good as theirs.
But yet I will pass by either, and in this matter be judged by the
Scriptures; I am sure that is infallible, and cannot err.
Cobb. But, said he, who shall be judge between you, for you take the
Scriptures one way, and they another?
Bun. I said, The Scripture should, and that by comparing one scripture
with another; for that will open itself, if it 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 men, [even] the man Christ
Jesus” (Gal 3:20; 1 Tim 2:5). So likewise the Scripture calleth Christ
a complete, or perfect, or able high priest. That is opened in that he
is called man, and also God. His blood also is discovered to be
effectually efficacious by the same things. So the Scripture, as
touching the matter of meeting together, &c., doth likewise
sufficiently open itself and discover its meaning.
Cobb. But are you willing, said he, to stand to the judgment of the
church?
Bun. Yes, Sir, said I, to the approbation of the church of God; the
church’s judgment is best expressed in Scripture. We had much other
discourse which I cannot well remember, about the laws of the nation,
and submission to government; to which I did tell him, that I did look
upon myself as bound in conscience to walk according to all righteous
laws, and that whether there was a king or no; and if I did anything
that was contrary, I did hold it my duty to bear patiently the penalty
of the law, that was provided against such offenders; with many more
words to the like effect. And said, moreover, that to cut off all
occasions of suspicion from any, as touching the harmlessness of my
doctrine in private, I would willingly take the pains to give 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 you do to them, if you should be sent away
beyond the seas into Spain, or Constantinople, or some other remote
part of the world? Pray be ruled.
Jailer. Indeed, Sir, I hope he will be ruled.
Bun. I shall desire, said I, in all godliness and honesty to behave
myself in the nation, whilst I am in it. And if I must be so dealt
withal, as you say, I hope God will help me to bear what they shall lay
upon me. I know no evil that I have done in this matter, to be so used.
I speak as in the presence of God.
Cobb. You know, saith he, that the Scripture saith, “the powers that be
are ordained of God.”
Bun. I said, yes, and that I was to submit to the king as supreme, also
to the governors, as to them that are sent by him.
Cobb. Well then, said he, the King then commands you, that you should
not have any private meetings; because it is against his law, and he is
ordained of God, therefore you should not have any.
Bun. I told him that Paul did own the powers that were in his day, as
to be of God; and yet he was often in prison under them for all that.
And also, though Jesus Christ told Pilate, that he had no power against
him, but of God, yet he died under the same Pilate; and yet, said I, I
hope you will not say that either Paul, or Christ, were such as did
deny magistracy, and so sinned against God in slighting the ordinance.
Sir, said I, the law hath provided two ways of obeying: The one to do
that which I, in my conscience, do believe that I am bound to do,
actively; and where I cannot obey actively, there I am willing to lie
down, and to suffer what they shall do unto me. At this he sat still,
and said no more; which, when he had done, I did thank him for his
civil and meek discoursing with me; and so we parted.
O that we might meet in heaven!
Farewell. J.B.
Here followeth a discourse between my Wife and the Judges, with others,
touching my Deliverance at the Assizes 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
the justices, if I did not recant; just when the time drew nigh, in
which I should have abjured, or have done worse, as Mr. Cobb told me,
came the time in which the King was to be crowned.[12] Now, at the
coronation of kings, there is usually a releasement of divers
prisoners, by virtue of his coronation; in which privilege also I
should have had my share; but that they took me for a convicted person,
and therefore, unless I sued out a pardon, as they called it, I could
have no benefit thereby; notwithstanding, yet, forasmuch as the
coronation proclamation did give liberty, from the day the king was
crowned to that day twelvemonth, to sue them out; therefore, though
they would not let me out of prison, as they let out thousands, yet
they could not meddle with me, as touching the execution of their
sentence; because of the liberty offered for the suing out of pardons.
Whereupon I continued in prison till the next assizes, which are called
Midsummer assizes, being then kept in August 1661.
Now, at 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 Hale, 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 Hale, 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 abashed
face, and a trembling heart, began her errand to them in this manner:—
Woman. My Lord (directing herself to Judge Hale), I make bold to come
once again to your Lordship, to know what may be done with my husband.
Judge Hale. 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.
Wom. 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.