Chapter VIII (1)

_Their care of the poor and sick.
Their hospitality. Their patience._

1. THE church took care of all who were unable to help themselves, of whatever age or sex: the blind, the lame, the maimed, the decrepit; and these they esteemed the treasure of the church. They took likewise a particular care of children; not only of the orphan children of Christians, but of those whom their Heathen parents exposed, and indeed of all others they could procure. Their end in all was, by means of temporal, to lead them to spiritual good. Therefore, in like circumstances, they relieved a Christian before a Heathen, and of Christians, the most holy first. For this every church had a common stock, which the deacons distributed according to the orders of the bishop, after giving him an account of the conduct as well as wants of the people committed to his charge.

2. And as soon as a stranger shewed, that he was in the communion of the church, he was received with open arms: for which end the Christians who travelled, took letters of their bishop, declaring the condition of the bearer: whether he was a _catechumen_, a _penitent_, or one of the _faithful_: beside which, there were recommendatory letters, to distinguish priests, deacons, confessors, and those who stood in need of any particular assistance.

3. Not that their hospitality was confined to their brethren. It extended to all, Heathens as well as Christians. Of which we have a remarkable instance in the case of St. _Pacomius_, a young _Roman_ captain, who being upon his march with his men, and taking up his quarters in a city they came to, was amazed to find the inhabitants receive them with as much affection, as if they had been their old friends. He enquired who they were? And was answered, they were a people of a particular religion, called _Christians_. He desired to be informed, what the grounds of this religion were? And this was the beginning of his conversion.

*4. But their care and tenderness toward the sick, was yet more observable. No difficulty, no danger, no discouragements could prevent their ministring to these. When _Alexandria_ was dreadfully afflicted with the plague, in the time of the Emperor _Valerian_, they confirmed their love even to their persecutors, by assisting such as were infected, though many of them died with them. And the priests constantly visited the sick Christians, administered the holy eucharist, prayed with them and for them, exhorted, comforted, and commended their souls to God. They did not fear, but desire death, as only the gate of eternity. And even when their relations went before them, they less grieved for their own present loss, than they rejoiced for their happy deliverance, and in a stedfast hope of meeting them again in paradise.

*5. Such were the manners of the _ancient Christians_: such were the followers of Jesus Christ, both in _faith_ and _practice_, while Heathenism reigned, and persecution continued. This obliged them to a continual sense of the presence of God and watchfulness over themselves: every one expecting the hour when he should be betrayed by his wife, his child, or his nearest relation. And herein was seen the patience of the _saints_, then a common name for all Christians. Even in peace they daily looked for the return of war: nor was that peace itself ever entire, for many Christians suffered, even to blood, where there was no open persecution: and many of them were spoiled and pillaged with impunity even at noon-day. Or, if oppression and violence ceased for awhile, contempt and hate never ceased. To speak and write all manner of evil of the Christians, to revile, to mock at them, to turn them into ridicule: this was not only permitted, but approved, applauded, authorized. But this moved them not: neither unjust contempt, nor ill-grounded calumnies drew from them any murmuring or complaint. They continually returned good for evil. They laboured, if it had been possible, to live peaceably with all men. They studied all ways of gaining their affections. They conformed to all their innocent customs. And of so doing, they were never tired, never overcome with evil, even where they could not overcome evil with good.

6. Their patience shone most with regard to princes and magistrates. Nothing could force them, to _speak evil of dignities_. They honoured them as the ministers of God. They paid them all the obedience, which consisted with their duty to him. Prest as they were by such injustice and unheard-of cruelties, they never thought of taking up arms for their defence. So far from it, that as numerous as the Christian soldiers were in all the _Roman_ armies, they never made use of the arms they had in their hands, but according to the orders of their generals. Nay, we see the entire legion of St. _Mauritius_, known by the name of the _Thebæan_ legion, suffering themselves to be massacred without resistance, rather than be wanting in their duty to God or _Cæsar_.

7. This invincible patience forced at length all the powers of the world to submit to the gospel. The persecutions continued, till in little more than _three hundred_ years, there was a prodigious number of Christians of all ranks and conditions. And hence came the extreme cruelty of the last persecution. But this like all the rest, only extended Christianity farther, and established it so much the more firmly, till the Emperor _Constantine_ declared himself its protector. The _Christians_ then began to live at ease, but at the same time they _began_ to lose the _Christian spirit_. The _world_ mixing with the _church_, effected as a friend what it never could while an open enemy: it transfused its own spirit into the servants of Christ, who became insensibly _lovers of the world_, lovers of themselves, and _lovers of pleasure more than lovers of God_. For with the _love of the world_ entered every _unholy_ desire, every _earthly_, _sensual_, _devilish_ passion: which from that time have abounded more and more, and so shall do, till the time approaches for the restitution of all things.

THE
DOCTRINE of SALVATION,
FAITH and GOOD WORKS:

Extracted from the _Homilies_ of the _Church_ of _England_.

To the READER.

_HE that desires more perfectly to understand these great doctrines of Christianity, ought deligently to read the holy scriptures, especially St. |Paul|’s epistles to the |Romans| and the |Galatians|. And, “whosoever giveth his mind to holy scriptures, with deligent study and burning desire, it cannot be that he should be left without help. For either God will send him some godly doctor to teach him, or God himself, from above, will give light unto his mind, and teach him those things which are necessary for him: man’s human and worldly wisdom or science is not needful to the understanding of scripture; but the revelation of the Holy Ghost, who inspireth the true meaning into them that which humility and deligence search for it.”¹_

¹ Homily _of reading the_ holy scriptures.

_Of the salvation of mankind._

1. BECAUSE all men are sinners against God, and breakers of his law, therefore can no man by his works be justified and made righteous before God. But every man is constrained to seek for another righteousness, or justification, to be received at God’s own hands. And this justification, or righteousness, which we receive of God’s mercy, and Christ’s merits embraced by faith, is taken, accepted, and allowed of God for our perfect and full justification. For the more clear and full understanding hereof, it is our part ever to remember, how that all the world, being wrapt in sin, God sent his only Son into the world, by shedding his blood, to make satisfaction to his Father for our sins, to asswage his indignation conceived against us.

2. Insomuch that infants being baptized, and dying in their infancy, are by this sacrifice washed from their sins. And they who in act or deed sin after their baptism, when they turn again to God unfeignedly, are likewise washed by this sacrifice from their sins, in such sort that there remaineth not any spot of sin, that shall be imputed to their damnation. This is that justification, which St. _Paul_ speaketh of, (_Galatians ii._) _No man is justified by the works of the law: but by faith in Jesus Christ_. And again, _we are justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified_.

3. The great wisdom of God in this mystery of our redemption, hath tempered his justice and mercy together. His mercy he sheweth, in delivering us from our captivity, without requiring any ransom to be paid, or amends to be made on our parts; which thing by us had been impossible to be done. And whereas it lay not in us to do that, he provided a ransom for us, that was, the precious body and blood of his own Son. And so the justice of God and his mercy together, fulfilled the great mystery of our redemption.

4. Of this justice and mercy of God knit together, speaketh St. _Paul_ in the third chapter to the _Romans_. _All have sinned and come short of the glory of God: but are justified freely by his grace, through the redemption that is in Jesus Christ: whom God hath set forth to be a propitiation, through faith in his blood._ And in the 10th, _Christ is the end of the law for righteousness to every one that believeth_: And in the 8th chapter, _That which was impossible by the law, inasmuch as it is weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the spirit_.

5. In these places the apostle toucheth especially three things, which must go together in our justification. Upon God’s part, his great mercy and grace; upon Christ’s part, the satisfaction of God’s justice, by the offering his body, and shedding his blood; and upon our part, true and lively faith in the merits of Jesus Christ. So that in our justification there is not only God’s mercy and grace, but his justice also. And so the grace of God doth not shut out the righteousness of God in our justification; but only shutteth out the righteousness of man; that is to say, the righteousness of our works.

6. And therefore St. _Paul_ declareth nothing on the behalf of man, concerning his justification, but only a true and lively faith, which itself is the gift of God. And yet that faith, doth not shut our repentance, hope, love, and the fear of God, to be joined with faith in every man that is justified. But it shutteth them out from the office of justifying. So that although they be all present together in him that is justified, yet they justify not altogether.

7. Neither doth faith shut out good works, necessary to be done afterwards, of duty towards God: (for we are most bounden to serve God, in doing good works, commanded in scripture, all the days of our life). But we may not do them with this intent, to be justified by doing them. For all the good works we can do, are not able to deserve our justification: but our justification cometh freely of the mere mercy of God: and of so great and free mercy, that whereas all the world was not able to pay any part towards their ransom, it pleased him, without any of our deserving, to prepare for us the most precious jewels of Christ’s body and blood, whereby our ransom might be paid, the law fulfilled, and his justice satisfied. So that Christ is now the righteousness of all them that truly believe in him.

8. Ye have heard, that no man can be justified by his own works, inasmuch as no man fulfilleth the law: and St. _Paul_ in his epistle to the _Galatians_, proveth the same, saying, _If there had been a law given which could have justified, verily righteousness should have been by the law_. And again, _If righteousness come by the law, then is Christ dead in vain_. And to the _Ephesians_ he saith, (chapter ii.) _By grace are ye saved through faith; and that not of ourselves: it is the gift of God: not of works, lest any man should boast_. And to be short, the sum of all _Paul_’s disputation is this, _If righteousness come of works, then it cometh not of grace: and if it come of grace, then it cometh not of works_. And to this end tend all the prophets, as St. _Peter_ saith, (_Acts x. 43._) _To him give all the prophets witness, that through his name, whosoever believeth in him shall receive remission of sins_.

9. And that we are justified only by this true and lively faith in Christ, speak all the ancient authors; especially _Origen_, St. _Cyprian_, St. _Chrysostom_, _Hilary_, _Basil_, St. _Ambrose_, and St. _Augustin_: by which they take away clearly all merit of our works, and wholly ascribe our justification unto Christ only. _This faith the holy scripture teacheth us, is the strong rock and foundation of the Christian religion. This doctrine all ancient authors of Christ’s church do approve. This doctrine setteth forth the true glory of Christ, and beateth down the vain glory of man. This whosoever denieth, is not to be accounted for a Christian man, nor for a setter forth of Christ’s glory; but for an adversary to Christ and his gospel, and for a setter forth of man’s vain-glory._

10. But that this true doctrine of justification by faith may be truly understood, observe, that justification is the office of God only; and is not a thing which we render unto him, but which we receive of him by his free mercy, through the only merits of his beloved Son. And the true sense of this doctrine, _we are justified freely by faith without works_, or, _we are justified by faith in Christ only_, is not, that this our own act _to believe in Christ_, or this our faith in Christ, which is within us, doth justify us; (for that were to account ourselves to be justified by some act or virtue that is within ourselves) but that although we have faith, hope, and charity within us and do never so many works thereunto; yet we must renounce the merit of all, of faith, hope, charity and all other virtues and good works, which we either have done, shall do, or can do, as far too weak to deserve our justification: for which therefore we must trust only in God’s mercy, and the sacrifice which Christ offered for us on the cross.

11. As then _John_ Baptist, as great and godly a man as he was, yet in this matter of forgiving sin put the people from him, and pointed them to Christ, saying, _Behold the Lamb of God which taketh away the sins of the world_: even so as great and godly a virtue as faith is, it putteth us from itself, and pointeth us to Christ, to have only by him remission of sins or justification. So that our faith as it were, saith unto us thus: _It is not I that taketh away your sins. It is Christ only, and to him alone I send you for that purpose; forsaking all your good virtues, words, thoughts, and works, and putting your trust in Christ only._

12. And in truth, neither our faith nor our works do justify us; that is, deserve remission of our sins: but God himself doth justify us, of his own mercy, thro’ the merits of his Son only. Nevertheless, because by faith given us of God, we embrace the promise of God’s mercy, and of the remission of our sins; therefore the scripture saith, _that faith doth justify_, yea, _Faith without works_. And as it is all one to say, _Faith without works_, and _only faith doth justify us_, therefore the ancient fathers from time to time speak thus: _Only faith justifieth us_, meaning no other than St. _Paul_ meant when he saith, _Faith without works justifieth us_. And because this is wrought through the only merits of Christ, and not thro’ our merits, or thro’ the merit of any virtue we have within us, or of any work that cometh from us: therefore, in that respect, we renounce, as it were, again, faith, works, and all other virtues. For our corruption through original sin is so great, that _all our faith, charity, words and works cannot merit or deserve any part of our justification for us_. And therefore we thus speak, humbling ourselves to God, and giving to our Saviour Christ all the glory of our justification.

13. To justify then, is the office of God to man. Our office and duty to God is not to pass our time sinfully or unfruitfully: for this were to serve the devil, and not God. For that faith which bringeth not forth repentance, but either evil works, or no good works, is not a right, pure and living faith, but a dead and devilish one, as _Paul_ and St. _James_ call it. For even the devils believe, _That Christ was born of a virgin: that he wrought all kind of miracles, declaring himself very God: that for our sakes he suffered a most painful death, to redeem us from death everlasting: that he rose again the third day: that he ascended into heaven, and sitteth at the right-hand of the Father, and at the end of the world shall come again to judge both the quick and the dead_. These articles of our faith the devils believe, and so they believe all that is written in the Old and New Testament. _And yet for all this faith, they be but devils. They remain still in their damnable estate, lacking the very true Christian faith._

14. _The right and true Christian faith, is not only to believe that holy scripture, and the articles of our faith are true; but also, to have a sure trust and confidence, to be saved from everlasting damnation by Christ; whereof doth follow a loving heart to obey his commandments._

15. And this true Christian faith, neither any devil hath, nor yet any man, who, in his receiving the sacraments, in coming to church, and in all other outward appearances, seemeth to be a Christian, and yet in his life sheweth the contrary. For how can a man have this _true faith, sure trust and confidence in God, that by the merits of Christ his sins are forgiven, and ♦be reconciled to the favour of God, when he denieth Christ in his works_? Surely no ungodly man can have this faith, and trust in God!

♦ “he” replaced with “be”

16. If we do truly believe, that whereas we were condemned to hell and death everlasting, God hath given his own son to take our nature upon him, and to suffer death for our offences, to justify us, and to restore us to life everlasting: if we truly believe, that he hath made us his dear children, brethren unto his only son, and inheritors with him of his eternal kingdom of heaven; these great and merciful benefits of God will move us to render ourselves unto God wholly, with all our hearts, might, and power, to serve him in all good works, to seek in all things his glory; evermore dreading to offend in word, thought, or deed, such a merciful God and loving Redeemer. They will also move us, to be ever ready for his sake to give ourselves to our neighbours, and as much as lieth in us, to study with all our endeavour, to do good to every man. These are the fruits of true faith, to do good, as much as lieth in us, to every man; and above all things, and in all things, to advance the glory of God: to whom be praise and honour, world without end!

_Of_ true Christian faith.

1. THE first coming unto God is through faith, whereby we are justified before God; but lest any man should be deceived, for want of a right understanding thereof, it is diligently to be noted, that faith is taken in scripture two ways: there is one faith, which the scripture calleth a dead faith. And this, by St. _James_, is compared to the faith of devils, who _believe and tremble_, and yet do nothing well: and such a faith as this have wicked Christians, who _profess they know God, but in works deny him_.

2. _This faith is, a persuasion that there is a God, and a belief of all the truths contained in his word. So that it consisteth only in believing that the word of God is true. And this is not properly called faith._ But as he that readeth _Cæsar_’s commentary, tho’ he believeth it to be true, yet he is not properly said, to believe in _Cæsar_, even so he that believeth all the bible to be true, and yet liveth ungodly, is not properly said to believe in God. For inasmuch as faith without works is dead, it is not faith, as a dead man is not a man.

3. Another faith there is in scripture, which is not idle or unfruitful, but (as St. _Paul_ declares) _working by love_. And as that is called a dead faith, so this may be called a quick or living faith. _This is not only a belief of the articles of our faith; but also a true trust and confidence of the mercy of God through our Lord Jesus Christ, and a stedfast hope of all good things at God’s hand_:¹ a confidence, that tho’ we should fall from him by sin, yet if we return to him by true repentance, he will forgive our offences for his Son’s sake; and make us inheritors of his everlasting kingdom: that in the mean time he will be our protector and defender, and not withdraw his mercy finally from us, if we commit ourselves wholly unto him, hang only upon him, and call upon him, ready to obey and serve him. This is the true, living Christian faith; which is not in the mouth, and outward profession only, but it liveth and stirreth inwardly in the heart: and this faith is not without hope and trust in God, nor without the love of God, and of our neighbour nor without the fear of God, nor without the desire to hear God’s word, and to follow the same, in avoiding evil, and gladly doing all good works.

¹ It is the doctrine of the church of England, to which every
minister of our church hath subscribed, in subscribing the
35th article, That, “without, or before this, can no good
work be done.”

4. Of this faith, three things are specially to be noted; first, that it is fruitful in bringing forth good works; secondly, that without it can no good works be done: thirdly, what good works this faith doth bring forth.

5. For the _first_, as light cannot be hid, but will shew itself at one place or other; so true faith cannot be hid, but will break out, and shew itself by good works. And as the living body of a man ever exerciseth such things as belong to a living body, for nourishment and preservation of the same; even so the soul that hath a living faith, will be always doing some good work, which shall declare that it is living. Therefore, if any man fancy he is set at liberty from doing good works, it is a manifest token he hath no true faith; yea he knoweth not what true faith meaneth. For true Christian faith is not only a belief of all the things of God which are contained in holy scripture; but also an earnest trust and confidence in God that he is careful over us, as the father is over the child whom he loveth, and that he will be merciful to us for his son’s sake. And this true faith, when we consider what God hath done for us, is also moved thro’ continual assistance of the Spirit of God, to serve and please him, to keep his favour, to fear his displeasure, to continue his obedient children; shewing thankfulness by observing his commandments; considering how clearly, without our deservings, we have freely received his mercy and pardon.

6. Therefore, if it do not appear in our conversation, the faith we pretend to have is but feigned: because true faith is manifestly shewn by good living, and not by words only: as St. _Augustin_ saith, _Good living cannot be separated from true faith, which worketh by love_: and St. _Chrysostom_, _Faith is full of good works; and as soon as a man believeth, he shall be adorned with them_. How plentiful it is in good works, St. _Paul_ teacheth at large in the 11th chapter to the _Hebrews_; evidently declaring, that true faith is no unfruitful thing, but a thing of perfect virtue, of wonderful operation and strength, bringing forth all good motions and good works.

7. Every man therefore must diligently examine himself, whether he hath this faith in his heart or not. He that feeleth his heart set to seek God’s honour and leadeth not his life after his own desire, but setteth his mind to serve God, and for his sake to love all his neighbours, whether they be friends or adversaries, doing good to every man, (as opportunity serveth) and willingly hurting no man; such a man may well rejoice in God, perceiving by his life, that he hath a living faith. But he that doth not live according to God’s words, deceiveth himself if he think he believeth in him.

8. Let us then by our works declare our faith to be the living Christian faith: and by such virtues as ought to spring out of faith. _Let us add to, or in our faith, virtue; in our virtue, knowledge; in our knowledge, temperance; in our temperance, patience; in our patience, godliness; in our godliness, brotherly-kindness; and in brotherly-kindness, charity._ So shall we both certify our conscience, that we are in the right faith, and also confirm other men. If you feel and perceive such a faith in you, rejoice in it, and be diligent to maintain it. Let it be daily encreasing more and more by good works; so shall you be sure that you shall please God, and when his will is, _receive the end of your faith, even the salvation of your souls_.

9. The _second_ thing that was noted of true faith was, that without it can no good works be done: _for as the branch cannot bear the fruit itself_, saith Christ, _except it abide in the vine; no more can ye, except ye abide in me. I am the vine; ye are the branches: he that abideth in me and I in him, he bringeth forth much fruit: for without me ye can do nothing._ And St. _Paul_ proveth that _Enoch_ had faith, because _he pleased God: for without faith_, saith he, _it is impossible to please him_.

10. Faith giveth life to the soul: and they are as much dead to God who want faith, as they are to the world, whose bodies want souls. Without faith all we do is but dead before God, be it ever so glorious before man. Even as a picture is but a dead representation of the thing itself; so are the works of those who have not faith before God. They are but shadows of good and living things, and not good and living things indeed: For without faith no work is good before God. We must set no good works before faith. “Let no man, saith St. _Augustin_, reckon upon his good works before his faith; for where faith was not, good works were not. There is one work in which are all good works, that is, faith which worketh by love. If thou hast this, thou hast the ground of all good works: without this, thou hast only the shadows of them.”

11. To the same purpose, saith St. _Chrysostom_, “Many who have not the true faith, yet flourish in works of mercy; but the chief work is lacking, to believe in him whom God hath sent. So soon as a man hath faith, he shall flourish in good works. For faith is full of good works, and nothing is good without faith. They that shine in good works without faith, are like dead men who have goodly and precious tombs. Faith cannot be but naked without good works, for then it is no true faith; and when it is joined to works, yet it is above the works. For as men first have life, and after are nourished; so must our faith in Christ go before, and after be nourished with good works. And life may be without nourishment, but nourishment can’t be without life. A man must needs be nourished by good works, but first he must have faith. He that doth good works, yet without faith, he hath no life. I can shew a man that by faith without works lived and came to heaven: but without faith never man had life. The thief that was hanged when Christ suffered, did believe only; and the most merciful God justified him. Faith by itself saved him; but works by themselves never justified any man.”

12. The _third_ thing to be noted of true faith is, what good works it doth bring forth. And this Christ himself hath plainly declared, _If thou wilt enter into life, keep the commandments_. So that we are taught by Christ’s own mouth, that the works of the commandments of God are the true works of faith, the very way that doth lead to everlasting life.

13. Wherefore as ye have any regard for everlasting life, apply yourselves above all things to read and hear God’s word; mark diligently what his commandments are, and with all your endeavour follow the same. First, you must have an assured faith in God, and give yourselves wholly unto him; love him in prosperity and adversity, and dread to offend him evermore. Then for his sake, love all men, friends and foes, because they are his creatures and image, and redeemed by Christ as ye are. Cast in your mind how you may do good unto all men, unto your power, and hurt none. Obey all your superiors and governors; serve your masters faithfully and diligently; disobey not your fathers and mothers, but honour, help, and please them to your power. Oppress not, kill not, beat not, neither slander nor hate any man: but love all men, speak well of all men, help and succour every man as you may, yea, even your enemies that hate you, that speak evil of you, and hurt you. Take no man’s goods, nor covet your neighbour’s goods; but be content with your own, and bestow them charitably, as need requireth. Flee all idolatry, witchcraft, perjury; commit no manner of adultery, fornication, or other unchastity in will or deed. And labouring continually in thus keeping the commandments, which, wrought in faith, God hath ordained to be the path-way unto heaven, you shall not fail to come to that everlasting life, where you shall live in glory with God for ever.

An ABRIDGMENT of the
PILGRIM’s PROGRESS

From this WORLD
To that which is to come.

AS I walked through the wilderness of this world, I laid me down to sleep, and as I slept, I dreamed; and behold, I saw a man cloathed with rags, standing with his face from his house, a book in his hand, and a great burthen upon his back. I looked and saw him open the book and read therein; and as he read he wept and trembled: And not being able longer to contain, he broke out, saying, _What shall I do to be saved?_

In this plight he went home, and refrained himself as long as he could, that his wife and children might not perceive his distress. But his trouble so increased that he soon burst out, “O my dear wife, and you the children of my bowels, I am undone by reason of this burthen which lieth so hard upon me. Moreover, I am certainly informed, that this our city will shortly be destroyed with fire from heaven; in which overthrow we shall all miserably perish, except some way of escape be found.” At this they were sore amazed; not that they believed what he said, but because they thought him distempered in his head. However, hoping sleep might settle him again, they in all haste got him to bed.

But the night was as grievous to him as the day. Instead of sleeping, he spent it in sighs and tears. And in the morning, when they asked him “how he did” he told them, “worse and worse.” They then thought to drive away his distemper by harsh and surly carriage to him. Sometimes they would deride, sometimes chide, and sometimes quite neglect him. Wherefore he began to retire more to his chamber, to pray for them, and to bemoan his own misery. He would also walk solitary in the fields, sometimes reading, and sometimes praying. And thus for some days he spent his time.

Now I saw, upon a time when he was walking in the fields, that he was, as he was wont, reading his book; and as he read, he burst out as before, saying, _What must I do to be saved_?

I saw also, that he looked this way and that way as if he would run; yet he stood still, because (as I perceived) he could not tell which way to go. I looked then and saw a man, called _Evangelist_, coming to him, who asked, “_ Wherefore dost thou cry?_”

He answered, “Sir I perceive by the book in my hand, that I am condemned to die, and after that to come to judgment. And I find I am not willing to do the first, nor able to do the second.”

Then said _Evangelist_, “why not willing to die?” The man answered, because I fear that this burden which is on my back will sink me lower than the grave. And, Sir, if I am not fit to go to prison, I am not fit to go to judgment.”

“But said _Evangelist_, if this be thy condition, why standest thou still?” He answered, “because I know not whither to go.” Then said _Evangelist_, pointing over a wide field, “do you see yonder little gate? Go up directly to it and knock; and it shall be told thee what thou shalt do.”

So I saw in my dream, that the man began to run. He had not run far, before his wife and children perceiving it, began to cry after him to return: But he stopped his ears and ran on, crying, Life, life! eternal life, without once looking behind him.

The neighbours also came out, and as he ran some mocked, others threatened, and some called to him to return. And of these, two resolved to fetch him back by force; the name of the one was _Obstinate_, of the other _♦Pliable_. He was now got a good distance from them; however, in a little time they overtook him. Then said the man, “Neighbours, wherefore are you come?” They said, “To persuade you to go back with us.” But he said, “That cannot be; you dwell in the city of _Destruction_, the place also where I was born. And if you die there, you will sink into a place that burns with fire and brimstone. Be content, good neighbours, and go along with me.”

♦ “Pliablel” replaced with “Pliable”

What, said _Obstinate_, and leave our friends and all our comforts behind us?

Yes, said _Christian_, (that was his name) for all these are not worthy to be compared with the least part of what I seek; and if you will go with me, there is enough and to spare.

_Obstinate._ What are the things you seek, since you leave all the world to find them?

_Christian._ I seek an _inheritance, incorruptible, undefiled, and that fadeth not away_?

_Obstinate._ Tush, away with your cant. Will you go back with us or no?

_Christian._ No, not I. I have _put my hand to the plough_.

_Obstinate._ Come then, neighbour, let us go home without him. There is a company of these crazy coxcombs, that when they get a fancy by the end, are wiser in their own eyes than seven men that can render a reason.

_Pliable._ Don’t revile. Who knows but what he says is true? I have almost a mind to go with him.

_Obstinate._ What more fools still? Come back, come back. Who knows whither a madman may lead you?

_Christian._ Nay, but come with me, to _the glory which shall be revealed_. And if you believe not me, read here in this book, the truth of which is confirmed by the blood of him that made it.

_Pliable._ Neighbour _Obstinate_, I think I will go with this good man, and cast in my lot with him.

_Obstinate._ Then get you gone. I will e’en go home. I will be no companion for such whimsical fellows.

Now I saw in my dream, that when _Obstinate_ was gone back, _Christian_ and _Pliable_ went on talking together.

_Pliable._ Come neighbour, since we are alone, tell me farther what the things are to which we are going.

_Christian._ I can better conceive than speak them. There is _a kingdom that cannot be moved, a house eternal in the heavens_, where we _shall shine as the firmament, and as the stars for ever and ever_.

_Pliable._ And what company shall we have there?

_Christian._ There will be an _innumerable company of angels, ten thousand times ten thousand_, and thousands of saints, of holy men, out of every kindred and people, and nation. There we shall see those who were cut in pieces, burnt with fire, eaten with beasts, for the love they bore to the Lord of the place; having now overcome sin, and death, and pain, and put on immortality as a garment.

_Pliable._ Glad am I to hear of these things. Come on let us mend our pace.

Now I saw in my dream, that they drew nigh to a _slough_ that was in the midst of the plain, (it was called _Despond_) and being heedless, they both suddenly fell in. “Ah, neighbour, said _Pliable_, where are we now?” Truly, said _Christian_, I do not know. At this _Pliable_ was much offended, and said, “Is this the happiness you talked of all this while? If we have such ill speed at setting out, what may we not expect before our journey’s end? If I get out hence with my life, you shall have the brave country alone for me.” And with that he gave a desperate struggle or two and got out of the mire on the side next his own house. So away he went, and _Christian_ saw him no more.

Wherefore _Christian_ was left in the slough alone; but still he struggled toward that side which was farthest from his own house, yet could not get out, because of his burthen. But I beheld a man come to him, whose name was _Help_, and asked, “What he did there.”

_Christian._ Sir, I was directed to go by this way to yonder gate; and as I went, I fell in here.

Then said he, “Give me thy hand.” So he gave him his hand, and he drew him out, and set him on firm ground.

But _Christian_ had not gone far, before one met him, who was crossing over the plain. The gentleman’s name was _Worldly Wiseman_. Having some knowledge of _Christian_ by report, (for his leaving the city of _Destruction_ was noised far and near) he began thus:

_World._ How now good fellow, whither away?

_Christian._ Sir, I am going to yonder little gate.

_World._ Wilt thou hearken to me, if I give thee counsel?

_Christian._ Yea, if it be good, I will.

_World._ I counsel thee then, get rid of that burthen with all speed, else thou wilt never be settled in thy mind.

_Christian._ That is what I seek; but get it off myself I cannot: nor is there any man in our country can take it off.

_World._ Who bid you go this way to be rid of it?

_Christian._ One that appeared to me, a great and honourable person. His name I think, is _Evangelist_.

_World._ Beshrew him for his counsel. There is not a more dangerous or troublesome way in the world than this. Hear me; I am older than thou. Thou art like to meet in the way thou now goest, weariness, painfulness, nakedness, hunger, peril, sword; death itself, and what not?

_Christian._ Sir, this burden is worse than all these. I care not what I meet with, so I get rid of this.

_World._ How camest thou by it at first?

_Christian._ By reading this book.

_World._ I thought so. So it has fared with other weak men; who, meddling with things too high for them, suddenly fall into distraction, and run desperate ventures to obtain they know not what.

_Christian._ I know what I would obtain. It is ease from my burthen.

_World._ Hadst thou but patience to hear, I could direct thee to obtain that, without running into any of these dangers.

_Christian._ Pray, Sir, open this secret to me.

_World._ Why, in yonder village there lives a gentleman, whose name is _Legality_, a very judicious man, and of good credit and fashion: he has helped abundance of men off with such burthens as thine are.

_Christian._ Sir, which is my way to his house?

_World._ You must go by yonder high hill, and the first house you come at is his.

So _Christian_ turned out of his way. But when he was got hard by the hill, it hung so much over the way, that he was afraid to venture on, lest it should fall upon his head. Wherefore he stood still, and knew not what to do. Likewise his burthen seemed heavier than before. There came also flashes of fire out of the hill, that made him afraid he should be burnt: insomuch that he now quaked for fear, and was sorry he came out of his way. And with that he saw _Evangelist_ coming to meet him, at the sight of whom he blushed for shame: so he came up to him, and with a severe countenance said.

_Evangelist._ What dost thou here? To which he knew not what to answer, but stood speechless before him.

_Evangelist._ Art thou not the man whom I found crying without the walls of the city of _Destruction_?

_Christian._ Yes, Sir, I am.

_Evangelist._ Did I not direct thee to the little gate? How is it that thou art so quickly turned aside?

_Christian._ I met a gentleman who told me, I might find one in yonder village that could take off my burthen.

Then said _Evangelist_, stand still a little that I may tell thee the words of the Lord. So he stood trembling. Then _Evangelist_ said, _See that ye refuse not him that speaketh: for if they escaped not who refused him that spoke on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: for the just shall live by faith; but if he draw back, my soul shall have no pleasure in him_.

Then _Christian_ fell down at his feet as dead. But _Evangelist_ caught him by the right-hand, and said, _All manner of sins and blasphemies shall be forgiven unto men: be not faithless but believing_. At this his spirit a little revived, and he stood up trembling before _Evangelist_.

Then _Evangelist_ said, _Give more earnest heed unto the things_ that I shall tell thee of. There are three things in the counsel of the man that met thee, which thou must utterly abhor.

1. His turning thee out of the way.

2. His labouring to make the cross odious to thee.

3. His setting thy feet in the way that leadeth to death.

_First_, Thou must abhor his turning thee out of the way; for this is to reject the counsel of God, seeing the Lord saith, _Strive to enter in at the strait gate_, the gate to which I sent thee.

_Secondly_, Abhor his labouring to make the cross odious to thee; for thou art to prefer it before _the treasures of Egypt_. Besides the Lord hath said, _If any man come after me, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple_. The doctrine therefore which teacheth to hate or shun the cross, thou must utterly abhor.

Thou must, _lastly_, abhor his setting thy feet in the way that leadeth to death. For he to whom thou wast sent, _legality_ by name, is _the son of the bondwoman_: and this is mount _Sinai_, _which gendereth unto bondage_, and unto death eternal. He cannot free any man of his burthen: nor is it possible he should; for _by the works of the law shall no flesh living be justified_.

After this _Evangelist_ called aloud to the heavens for the confirmation of what he had said. And there came words and fire out of the mountain. The words were these, _As many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them_.

Now _Christian_ looked for nothing but death, and cried out with a bitter cry: nevertheless, turning to _Evangelist_, he said, “Sir, Is there any hope? May my sin be forgiven? May I yet go back, and enter in at that gate? Shall I not be sent away with shame?”

Then _Evangelist_ said, “Thy sin is great; yet it may be forgiven; the man at the gate will let thee in: but take heed thou turn not aside again, _lest if his wrath be kindled, yea, but a little, thou perish from the way_.”

So he went on with haste; neither spoke he to any by the way. He went as one treading on forbidden ground; and could not think himself safe, till he got into the way, out of which he had turned before. He then went on with all his might till he came to the gate; over which was written, _Knock, and it shall be opened unto you_. He knocked therefore more than once or twice. At last there came a grave person to the gate, named _Goodwill_, who asked, “Who was there?”

_Christian._ Here is a poor burthened sinner. I come from the city of _destruction_, and am going to Mount _Zion_; and I understand I am to go thro’ this gate, if you are willing to let me in.

I am willing with all my heart, said he, and with that he opened the gate.

When _Christian_ was stepping in, the other pulled him suddenly. Then said _Christian_, What means that? He replied, a little way off is a strong castle, of which _Beelzebub_ is the captain; from whence he continually shoots at those who come to this gate, if haply they may die before they can enter in. Then said _Christian_, “I rejoice and tremble.”

_Goodwill._ But who directed you hither?

_Christian._ One named _Evangelist_, who said, that you would tell me what I must do.

_Goodwill._ _An open door is set before thee, and no man can shut it._ But how is it thou art come alone?

_Christian._ One of my neighbours came with me a little way; but then he was discouraged, and went back; and I also soon after turned aside, to go in the way of death. So that, had not _Evangelist_ met me again, I had never come hither. And O! what a favour is this to me, that I am suffered to enter here!

_Goodwill._ We make no objections against any. Whatever they have done before they came, if they knock, the gate is opened to them. Him that cometh, we in no wise cast out.

But come with me, and I will teach thee concerning the road. Dost thou see this narrow way? That is the way thou must go. It was cast up by the patriarchs, prophets, Christ and his apostles.

_Christian._ But are there no ways that turn out of this?

_Goodwill._ Yes, many; but they are crooked and wide. The right way only is strait and narrow. Go on therein, till thou comest to the house of the _interpreter_, and he will shew thee excellent things.

So _Christian_ went on till he came to the house; where he knocked, and asked for the master of the house. To whom, when he came, he spoke thus.

Sir, I am a man that am come from the city of _Destruction_, and am going to mount _Zion_. And I was informed by him at the gate, that if I called here, you would shew me excellent things.

Then said the _Interpreter_, “Come in, and I will shew thee that which will be profitable to thee.” So he took him by the hand, and led him into a large parlour that was full of dust. After a while he called for a man to sweep; which he had no sooner begun to do, than the dust so abundantly flew about, that _Christian_ was almost choaked. Then the _Interpreter_ said to a damsel, “Bring hither water, and sprinkle the room.” After which it was easily swept and cleansed.

This parlour, said the _Interpreter_ to _Christian_, is the heart of a natural man. The dust is his original sin, and inward corruptions, of every kind. He that first began to sweep is the _law_; she that sprinkled it, is the _gospel_. Now whereas thou sawest, that by his sweeping, the dust was only raised, and the room not cleansed at all; this is to shew thee, _that the law_, instead of cleansing the heart from sin, doth revive and increase it in the soul. For, by _the law_ is only the _knowledge of sin_; but not deliverance from it.

Again, Thou sawest the damsel sprinkle the room; after which it was cleansed with pleasure: this is to shew thee, that when _the gospel_ comes into the heart, sin is easily subdued; and the soul made clean thro’ faith, and fit for the king of glory to inhabit.

He then led me into a place, where was a fire burning against a wall, and one continually casting water upon it, yet could he not quench it, but the flame rose higher than before.

This fire, said he, is the work of grace that is wrought in a believing heart. He that casts water upon it is the devil. Yet can he not quench it, for the reason thou shalt now see. So he carried him to the other side of the wall, where was a man with a vessel of oil in his hand, out of which he continually cast into the fire, Then said _Christian_, What means this?

The _Interpreter_ answered, This is Christ, who continually, with the oil of his grace, maintains the work already begun in the heart, so that the devil cannot quench it. And he stands behind the wall, to shew it is hard for the tempted to see how this work is maintained in his soul.

He then took him by the hand, and led him into a pleasant place, where was a stately palace: on the top of which were certain persons walking, who were cloathed all in gold. At the door below stood a great company of men, desirous to go in, but yet afraid. For in the door-way stood many armed men, to keep it, and drive all back. At last a man of a stout countenance came up, drew his sword, put a helmet on his head, and rushed into the midst of the armed men, who fell upon him with all their force. But after receiving and giving many wounds, he cut his way through them all, and went in. Then was heard a pleasant voice from within saying,

Come in, soldier of Christ, come in:
Eternal glory thou shalt win!

I verily think, said _Christian_, I know the meaning of this; now then let me go hence.

Stay, said the _Interpreter_, till I have shewed thee a little more. Then he took him by the hand again, and led him into a dark room, where sat a man in an iron cage; his eyes were fixed on the ground, his hands folded together, and he sighed as if he would break his heart.

Then said _Christian_, “What art thou?” He replied, I am a man of _despair: I am so fast in prison that I cannot get forth_.

_Christian._ But how camest thou there?