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THE 
 
 COMPLETE WORKS 
 
 or 
 
 JOHK BUNYAN 
 
 wrrir ax i:n t uo duction 
 
 Hkv. JOHN 1'. (U ].Ll\j:ii, D.l).. LI..1). 
 
 IL L i'STRA TED EDITION. 
 
 J'.KADLKV. (i.\Ki:i;rS()N .V: CO., 
 
 rim.A iM.M'ii I A, ui\ NouTii rouuTii <ri;! IT 
 
 WILLIAM GAUHLTSOX A CO., 
 
 OALKSBIRG, ILL.: COMMniS. OIIH>. 
 
 NASnVILLK. TENN.: HOISTON, TKXAS: 
 
 SAN FKAN(ISU), CAL. 
 
 1S73. 
 
Entered according to Act of Congress, in the year 1871, by 
 
 BRADLEY & CO., 
 
 In the Office of the Librarian of Congress, at Washington. 
 
 Westcott & Thomson CbrJon Press of 
 
 Stereolypers and Electrolypers, PMlada. Sherman & Co., Philadelphia- 
 
INTROnUCTlON 
 
 COMTLI'/rK WORKS OF JOHN J^UNYAN. 
 
 Hy Kky. JOHN P. GULLIVER, D.D., 
 Prjsidkn't or Knox Collkoe, GALiaBuiio, Illinois. 
 
 Tun caroor of Biinynn is a marvel. It will repay the labour of a careful nnalysia 
 Dy tlie rhetorieiau, the orator, the writer of fution, the preacher, the Subhath-.«iehool 
 teacher and the Christian parent; for each of these may draw out from some portion of 
 his multifarious productions the secret of success in his own department of effort, 
 
 TIIK SUCCESS OF BUN VAX. 
 
 Uunyan was successful even in his wickednes.<?. He styles himself, as Paul'did, " Th« 
 chief of sinners." In both cases the title was deservc<l, not so much on account of eminent 
 depravity a.-* of eminent ability an<l oner^'y. All the natural qualities whi<h afterward 
 gave him power as a Christian preacher and writer were exhiltitod in his liadt i>lii|i in 
 profanity, in rcvilinp<, and in all ini<|uity. 
 
 Hunyan was sucet-.'^-'ful as a Christian nian, as a popular orator, ns a prattical nli;.'iuu:! 
 writer, and to no small extent as a theoln-ji-ni. In some of th( c departrnonU* his sue* 
 r.>s ha.s been most remarkable. 
 
 Hunyanw»<ran illitenitc man. II»; \\:is an oniinarN lu' ■ ikuih- — 
 " a tinker," as the parlance of the times termecl him. Unlike the , '** ' *™^y ™" 
 
 . of Bunjr.nn. 
 
 craAsmen of our nation and age, he had enjoyed only the most 
 limited op|)ortunity for c<lucation. Yet his languat^e possesses .some of the highest quali- 
 tifij known to rhetoric; his thought, even in his most abstract f realist's, where it is cum- 
 beri'd with the system of minute subdivision then in vogue, • , discriminating, 
 
 comprehensive, and at tinies proft)und ; while the peculiar t f the Pilgrim's 
 
 Prognss and the Holy War has made them the delight alike of child and man, of tlie 
 • ••ittMj. r and the king, of the ctdtured and the unlettere<l. If there is any lM>ok 
 excipt King James' Hihle which h.is a surer pros|)oct than any other of a p<'rmaucnl 
 placO in English literature, that book is Bunt/an't Pi/yrim't ProrpreM. Is it claiming too 
 much if it i ' ' ti an c<|uality, in this rcapoct, even with the Paradiso Lost and the 
 plays of ?»l,.i '.' 
 
 In language, iiunyan certainly has the advantage, for he wrote 
 in the dialect of the Enirlish Bib! ', whieh was the i>opular dialect of aaj** • 
 
 the day, mo<lifie<I 4nd elevated to suit the sacred use to which it was 
 
 3 
 
4 INTRODUCTION TO THE COMPLETE WORKS OF JOHN BUNYAN. 
 
 applied. The Avords of Shakespeare already require a glossary. Much of his vocabu- 
 lary, though by no means the whole of it, is destined to become as obsolete as that of 
 Chaucer is now. But the most unlettered reader finds no obscurity clouding the words 
 of Bunyan's allegories. They are taken from the very warp and woof of the English 
 language, not merely as it was spoken at the time, but as it has been spoken since, and 
 as it will continue to be spoken so long as the English Bible gives law to English speech. 
 The words of the royal Milton, immortal as they will surely be among the learned, 
 are growing yearly less intelligible to the people. But the words of Bunyan, aside from 
 an occasional quaintness, are as easily understood by the English-speaking population 
 of the world as they were the day they were written. 
 
 In other respects than in language it would be presumptuous to 
 
 unyans i erary (.Qj^pa^j-g Bunyan with the masters of English literature. His clas- 
 resources. ... 
 
 sical training was confined to Fox's "Book of Martyrs" and the Bible. 
 
 His early reading was comprehended by "The Practice of Piety" and the "Plain 
 Man's Pathway to Heaven" — two books which constituted the only marriage-portion 
 of his wife. But the paucity of his resources only renders moi'e wonderful the results he 
 gained. If we consider literary success to consist in power over men, it may be doubted 
 whether Bunyan should not still be placed in the very front rank. The impersonations 
 of Shakespeare will undoubtedly be as permanent as are the traits of the human nature 
 which he has photographed. But it can be said, with equal truth, that the impersona- 
 tions of Bunyan, rude and unfinished as they sometimes seem, will possess an interest 
 so long as the process of man's redemption from sin is a thing which angels or men 
 desire to look into. The classic machinery of Milton's visions, grand and impressive 
 as it certainly is, begins to seem ponderous and unwieldy to the readers of our times, 
 as if we were made the spectators of a tournament of mediteval knights in iron armour. 
 But the creations of the Interpreter's House, Doubting Castle, the Valley of the Shadow 
 of Death, and of the Land of Beulah, are as clear and fresh and beautiful to the readei-s 
 of the nineteenth as to those of the sixteenth century. 
 
 The literary immortality which has been an object of intense ambition to many of 
 the most gifted men of the race has been gained, without a thought or an effort, by the 
 humble story-teller of Bedford jail. 
 
 Similar remarks might be made concerning the theological rank 
 . ' ' ° of these writings. Not a despicable theologian in his graver homi- 
 
 lies, Bunyan becomes almost an inspired prophet in his religious fic- 
 tions. The greate,?t of the systematic theologians will be left behind by the pi'ogress 
 of the careful study of God's truth. But when Augustine and Calvin and Edwards 
 have ceased to be recognized as authorities, the theology they taught, changed from the 
 abstract to the concrete, will be studied and accepted in the simple adventures of Chris- 
 tian and his family, in the deeds of Faithful and the experience of Hopeful, and in the 
 wonderful sights of the Delectable Mountains. 
 
 That such anticipations concerning the literary "immortality" of 
 e ear y success |.]^ggg miique works of sanctified genius are not visionary, may be 
 
 of Bunyan s works. i/. !•• t i. ^i i 
 
 safely argued irom their immediate success at the time of their pub- 
 lication, and from the permanency of their high place in literature since. The sale 
 which followed their first iDublication in England, amounting to more than one hundred 
 thousand copies — an immense issue for the times — their republication in the infant colo- 
 nies of New England, their speedy translation into the languages of the French, the 
 Dutch, the Flemings, the Highland Scotch, and the Irish, is but the introduction of a 
 career of influence and popularity to which, among uninspired writings, the works of 
 Shakespeare present perhaps the only parallel in the history of literature. 
 
INTRODUCTION TO THE COMPLETE WORKS OF JOHN UrNVAN. 6 
 
 •Such a phenomenon in the wml,! of letters, and nueh a power in tlie kin-'dom of 
 Christ, challenge a scrutinizing examination alike from the critic and the Christian. 
 
 THE SPECIAL SUBJECT OF litis EssAY. 
 
 Our main in<|niry in this essay will be for the causes of this success. 
 
 What made liunyan for six years after his conversion a conventi- Inquiry for tht 
 cle exhorter so formidal.le to the proud Episcopate of the realm that ''""*"'* "' ^""y"'« 
 only the thick walls of the Bedford jail, under the sentence of the 
 Bedford justices, sustained hy no less a jurist than Sir Matthew Hale, could protect 
 the I'^iirlish hierarchy against his sturdy blows? 
 
 Why sboulil the refusal to use the " IJook of Common Prayer" — a fre(punt and in 
 most men a scarcely noticeable violation of the bigoted English statutes of the day — 
 have become a crime of such magnitude in Bunyan as to demand the expiation of a 
 twelve years' imprisonment? 
 
 What was the inspiration that made those twelve years an era in English literature, 
 and endowed the Bedfon! jail with a literary celebrity not inferior to that of the Arno 
 and the Avon? And what was the spell whicli, after his release, drew con-:tant rrowdn 
 to the dreamer's spacious chapel in Bedford? 
 
 It is plain that the discovery of Bunyan's secret, if our analysis be delieiuc eimugli 
 to catch and retain for examination a quality so spiritual, would render a most im- 
 portant service to all who, in any capacity, arc seeking "to preach the gospel to every 
 
 ef'ttiin-." 
 
 THE PREACIIINO OF liUNYAN COMPARED HITH THE PIlEACIIINQ OF OUR 
 
 SAVIOUR, 
 
 The writer who can at the same titne inform the intellect and move the sensibilitie«, 
 has reached the perfection of his art. The speaker who can "so speak" ns to affect at 
 once the scholar and the jM^asant, and to charm all classes of men by the same spell, iii 
 the consumnuite orator. Among the examples of such success, Je-sus our Saviour stands 
 unapproache<l. Of his merely human imitators, perhaps none has achieved so great ami 
 go jM-rmanent sucet-ss as John Bunyav. To amilyze the style of the one and to deter- 
 mine the elements of his jM)wer will be to <liscover the secret of the 
 
 other. Such an analvsis, moreover, will give the solution ot one ot 
 
 7 groat qucation of 
 
 the most important fpiestions of our era, viz. : How may the g(»spel be our era. 
 
 so preached that men shall crowd to hear it, as they thr«inge<l the 
 
 river banks in the days of John the Baptist, as they covered the mountain acclivities to 
 
 listen to Jesus of Nazareth, and as they flocketl to the spacious chapel in liedlord and 
 
 hung entnmcetl upon the lips of Bunyan? 
 
 Contrarv to a very common impri-ssion, it must l)e admitted that 
 
 i^ • ' -1 I . • I L iiri .1. 1 • Our Saviour Biio*. 
 
 our Snviour was eminentlv a noc/riMi/ preacher. Whether his success ., , _^ i.^ 
 
 • trtnal prvacnar. 
 
 were owing to this peculiarity, or whether ho wa« successful in spite 
 of it, no man can «piestion tho fart that iiHtruction, and that in the <le«'p things of G«m| — 
 in "those things whi<-h," as he himself says, "had l)een kept secret frr>m the fouiula- 
 tion of the world" — was his constant aim. That is a most superficial and unapprcciativo 
 viewofChr: a hirh t.up|>os<>s it to have Ix-en wholly or chiefly eon ' ' '!iO 
 
 sphere of pi From the Sermon on tin; Mount, which is a m. t 
 
 and profound dotetrinal discourse, to the conversation with Peter in the tweniy-liret 
 chapter of John, which was a nu*t acute analysis of the "evidencea of regeneration," 
 
6 INTRODUCTION TO THE COMPLETE WORKS OF JOHN BUNYAN. 
 
 ''bis doctrine drops as the raiu and distils as the dew." Such themes as the origin of 
 evil and its pi'oper treatment, the nature, origin, and evidences of the new birth, the im- 
 possibility of salvation by personal goodness, the necessity of faith to produce personal 
 goodness, the mystery whereby Christ, " being a man, made himself equal with God," the 
 peculiarities of the kingdom of heaven as compared with human governments, the abso- 
 lute, Divine control over free human acts, the essential unity of the believing soul and 
 its Saviour, together with many another of the most profound and even metaphysical 
 truths, such as are calling forth the liveliest denunciations of the sensational preacher 
 of our era, were the themes of his daily discourse. 
 
 Nor need we hesitate to admit that this richness in doctrinal dis- 
 
 Doctrine essential cussion was a positive and even a prime element in his success, as it 
 
 ^ must be in all permanent success in popular teaching, everywhere 
 
 and in every age. Truth is the natural pabulum of the human soul. 
 
 From infancy to old age, among barbarians and philosophers, the inquiry is the same : 
 
 "What is truth?" If the feelings are moved, or the will is determined, it is always by 
 
 means of something thought — that is, through the intellect. Even the fancies of the 
 
 poetical preacher are attractive only through their verisimilitude. Christ gave to the 
 
 famishing minds about him this bread of life in rich abundance, and they who ate of it 
 
 never knew hunger again. 
 
 To say that the writings of Bunyan, the most attractive religious 
 
 unyana so a oc- ^gcj^fj^-igp Qf modern times, are distinguished for their wealth of doc- 
 trinal preacher. . , , . , , ^ , . , 
 
 trinal truths, is to repeat what every reader, even oi his most popular 
 
 works, well knows. In his three great religious dramas, the Pilgrimages of Christian 
 and Christiana and the Holy War, every character is a personified fact, and every 
 incident is a vitalized doctrine. No man can thoroughly understand the Pilgrim's Prog- 
 ress without becoming an accomplished theologian. The power of the book is largely due 
 to this fact. As a story, it has no plot. Its characters are simple enough for a nursery 
 tale. Its fancies are quaint, and even rude. The playwright and the bookmonger would 
 ridicule an author who should expect success with the public by the use of such simple 
 machinery. Yet the Pilgrim's Progress is successful, more successful, certainly in 
 popular impressiveness, than even the plays of Shakespeare, to which, in some respects, it 
 bears a marked resemblance, but to which, in all the requisites for dramatic impression, 
 except the single one now under discussion, it would be preposterous to compare it. 
 The peculiar power of the book is to be found in its presentation of truth. The doc- 
 trines bristle along its pages like cannon upon the walls of a citadel. The attention of 
 the reader is constantly aroused by a strong, bold, and almost explosive utterance of the 
 successive truths of evangelical Christianity, reinforced, almost uniformly, by a scrip- 
 tural reference, and expressed with such unquestionable common sense as to silence cavil 
 before it can be spoken. 
 
 The opening scene gives vividly a contrast between justification by faith and by 
 works, which is equal in polemic power to a dozen controversial treatises. In the prog- 
 ress of the allegoiy all the great doctrines, from total depravity j the resurrection, are 
 clearly set forth, with the omission of scarcely a shade or a phase which has any prac- 
 tical adaptation or value. The reader is constantly stimulated by new discoveries. He 
 adds, from each page, something to his store of thought on the pr'jfouni^'st and mightiest 
 themes which can engage the human mind. He is not only entc rtaiAed, hut he is con- 
 scious of being instructed. His pleasure is accompanied with re.speet ior the author, 
 for the work, for himself as engaged in the best culture both of mind and heart, and 
 for the system of Christian doctrine which shines out so clearly and gloriously from the 
 simple narrative he is reading. 
 
INTRODUCTION TO THE COMPLETE WORKS OF JOHN BUNYAS 
 
 III these particulars a luarkctl similarity I3 to bo traced between the writin;^ of Bun* 
 yua aiul the teachinga of tlu; "Great Teacher." 
 
 Modern preachers who specially aim at popularity usually seek it •''•«• » popuUr 
 bv avoiding doctrine, especially in it.s more profound and analytic P"^'"*^'"""- 
 formw. Our Saviour, as wo have seen, as well as the humble preacher of Bedfoid, whilo 
 preaching the doctrines, attained an unparalleled degree and permanence of popularity. 
 
 How was this accomplished? The iiKpiiry is a vital one. Upon its solution ihc (picfl- 
 tion of' the success of the Church in prcachiiiir the LT^sprl to the world which lieth in 
 wickedness depends. 
 
 Now, if we look at the iiuinncr of tlie teaching of L'iirist, as we 
 have already examined its mattor, wo shall observe, first, that the ^, . .. . , . 
 
 ChriMts teaching. 
 
 truth he uttered was P|)oken xvUh precision, so that he was never 
 
 tibliged to retract or amend his words. It was spoken, also, pUiinhj, "^''^ nianncr of 
 
 except in cases when ho chose to give an esoteric cast to his Ian- , '. . '"?*' ^ 
 ' ...... plain, imprcMiTe. 
 
 guage, in order to communicate to his disciples instructions which the 
 
 multitude were not prepared to receive. Never was the apparatus of language so skil- 
 fully used to bring the conclusions of metaphysical philosophy and the direct rerela- 
 tious of the heavenly Father within the reach of the humblest intellect. 
 
 It was spoken iviprcssivcly also. The words which he uttered were words of grace, 
 of a rare and exceeding beauty — so that men " wondered at the gracious words which 
 proceetkil out of his mouth." 
 
 They were CQiicrete wonls. An abstract truth was seldom presented 
 tlone, but generally in its combination with some familiar, every-day * ^ 
 
 object. Tlu- definition of neighbour is the story, "A man went down 
 from Jerusalem to Jericho." Evil is /artw; good is wheat. Tho great perplexing 
 problem of the permission of sin is solved by an ordinary farmer in an ordinary ojx>ra- 
 lion of agriculture. Instead of stating a philosophical problem and giving a philoso- 
 phical solution, he tift-ns to his hearers, and with a " But what think tjef" he proceeds to 
 tell u simple story, in which the principle he would teach is involved, and then leaves 
 the conclusion to their own di.scernmcnt, only adding the caution, " He that hath eai"s to 
 hear, let him hear.** 
 
 But the great jxjwer of the preac-hing of Jesus was its pcrfonaliti/. 
 
 I II \r !• 1. .1 . »i I !• '^1 1 1 Christ's manner 
 
 II struck home. Men telt that they were dealing with one who under- , 
 
 » •' P pcraunul. 
 
 stooil them. The Pharisees very often " perceived that he .npake of 
 them." S ! '-us crowd were struck by a penetrative word as 
 
 wilhttsho. , and, " being convicted by their own conseienccs, 
 
 went out, one by one, l)cginning at tho oldest, unto the last." All his preaching 
 ••linwed that " he knew what was in man." This personality was not on! eala 
 
 t.i iii«- conscience. He touched the lu-art also. He was fidl of humiiii It 
 
 ;.-< true that his keen analysi.4 delighted the {)erplexed intellect, and that his clear illus- 
 ;;:itiM!n r ' I "wayfaring" men, though fools in ignorance, exult in tho po»- 
 
 .;;d truth which prophets and wise men hat! desired to mm?, but had 
 nut aeen it. But it vias his love, or to express the thought more pre- 
 ci.wly, it was his broad, stfinjxithdic humanitg, that chiefly made great K„maniiT 
 multitudes follow him in the city ami up<m the mountain, across the 
 -ea and into the wildenu'!<*i, held by a ^\mW which they cotjld hanlly 
 yet were unable to resist. The woril Aiima/ji/y is used rather than th' ' • 
 
 counef.-tion, because something more is meant than a simple feeling of trndcnicM or a 
 dc*ire to promote happiness. The word is usecl to designate sympathy with all hunuw 
 
8 INTRODUCTION TO THE COMPLETE WORKS OF JOHN BUNTAN. 
 
 emotion and aspiration, as well as with men's modes of thought and habits of life. It is 
 the sentiment described by the heathen poet when he said : " I am human, and nothing 
 which is human is foreign to me." Jesus showed himself a man under all circum- 
 Btances. He was tempted at all points as man is, and knew how to succour tempted 
 man. There was nothing regal or priestly or even sombre about him. The tradi- 
 tional assertion, "Our Saviour wept, but was never known to smile," has more an- 
 tiquity than authenticity. He certainly never betrays any anxiety about his dignity. 
 He shows the most intense hatred of formality and of all the requirements of religious 
 etiquette. He can hardly conceal his contempt for the ecclesiastical martinets who 
 sought to stone him because he had made a man every whit whole on the Sabbath 
 day. He taught that the Sabbath, and so all God's institutions, was made for man, 
 whom God made, and as God made him. He preached a gospel which was antagonistic 
 to sin in man, but not antagonistic to man. His teaching and his life were full of this 
 beautiful and sympathetic humanity. Men instinctively felt that Jesus was their fellow, 
 a man indeed absolutely pure, and a being in some relations infinitely more than man, 
 but in his human relations a being on their level. While he sometimes drew from 
 them the adoring exclamation, "My Lord and my God!" at other times they hesi- 
 tated not to ask querulously, "Lord, carest thou not that we perish?" while provident 
 Martha, in the very tenderest mood of grief, reproached him, with the familiarity 
 of a sister, in the words, "Lord, if thou hadst been here, my brother had not died." 
 The scenes at the blessing of the children, at the grave of Lazarus, at the summary 
 ejection of the money-changers from the temple, are only excerpts from a life of intense 
 sympathy with all that is human in man. He was a stranger only to the sin of man, 
 alienated only from the progeny of evil in the soul — the works of those who are of their 
 father the devil, and who do his deeds. 
 
 This broad, deep humanity, tinging all the language of his teaching and interpene- 
 trating its very substance, seemed, when he spoke, to envelop speaker and hearers in one 
 comprehensive, magnetic atmosphere, and made their hearts beat together as one, till 
 the very life of Christ was communicated to those around him, and an all-enveloping 
 sympathy — which was more than a sympathy, which Avas a substance, unseen and ethe- 
 real, but potential and pervading — made the vastest multitude one intellectual and moral 
 being, thinking, feeling, moving with the one master spirit. It Is no wonder they 
 were astonished at his power over them, or that his bitterest enemies were compelled to 
 exclaim, "Never man spake like this man." 
 
 A discriminating and thorough analysis of the teaching and oratory 
 The same elements ^^ ^^^ great masters of eloquence will show that, in various propor- 
 
 of power in all pop- . ^ ■, . n . i , i 
 
 ular orators. tions, the elements oi power now enumerated have been present in 
 
 their speech and writings. It will also be found that this power has 
 been just in proportion to the perfection they had attained in these various essentials 
 of true eloquence. 
 
 There may be profound thought which is yet not precise and clear, and the result will 
 be only bewilderment in the hearer. There may be clear thought which is not profound 
 or original or forcible, and the result will be, at the best, only a patient approval of 
 what is to the audience a very dull discourse. Or the thought may be both clear and 
 profound, while the words are anything but " gracious words." The rhetoric may be 
 rough or pedantic, or suggestive of disagreeable associations, or flighty with pi*ettinesses 
 or rotund with bombast. Or the composition may be faultless in thought and expres- 
 sion, and yet may be so abstract in form that the common people will be far from hear- 
 ing it gladly, while even the philosopher will experience a stir of the thoughts rather 
 
INTRODUCTION TO THE COMPLETE WORKS OF JolIN JirNYAN. 
 
 than a quickening of the conscience or u nmrshttllingof the purjMwea to right action. Or 
 the preaclu'r may have the cUiiriiesd of Atldi.son, the pruluiuliiy of IMutu, the heuuliful 
 diction of Vuuglin, luul tlie coiicretencss of Dean Swilt, all ininbiiiLiI, yet, if he by not 
 iutcrpenctrateU witit humunily and surroiinduil with it a.s an utinosphere, he will never 
 do what Luther did, nor what WhitelicUl did, nor wliat Bunvan did, nor, even ul :i dia- 
 lunt appriixiiiKititiii, what ("liri.-t did. 
 
 PeriKip- ini> ;iii;ii_\fi.s oi iiiaiiuir in ihf .•iurco.-lul niij^iuus tcachiT 
 
 will guklc us to tiie secret, in part at kiuit, of Biinvnn's great and ""nym.i j>ow*r 
 
 1 • ,1 111 £• 1-1 ' 1 • 1 • . over men. 
 
 continued influence over all classes ot men whde teaching the whole 
 
 circle of Christian doctrine. 
 
 In the first place, then, every reader of Bunyan must have observed the precision aiid 
 
 c/earnt\'m of his style and thuuglit. The reader is never compelled to 
 
 go over a sentence the second time. The impresjsion it nuikes upon ClonrncM of Dun- 
 ,..,., ,, , . ,. V,x . ,, , ynn's Btvle. 
 
 his mind is clear, well-cut, and immediate. Occasionally he comes 
 
 ujHjii a senteme whose <juaiiitness gives him a moment's pause, as when Faithful com- 
 mences his defence before the court at Vanity Fair in this way: " That he had only set 
 hinxnelf against thai which had net itself against Him that is higher than the highest." But 
 the delay reveals to him a pith and richness of meaiiiug which will be likely to make 
 him linger upon the sentence till it is indelibly printed upon his memory. Cienerally, 
 however, the thought of the author is seized at once. The impression upon the imagina- 
 tion and feelings is not imj)aireil by even the least peri)lexity of the intellect. Ka«h sen- 
 tence is a nail fastened in a sure place. 
 
 The suggestion that Bunyan is a profound writer will hanlly, how- 
 .ver, be so readilv assented to. CerUiinlv, if our idea of profundity «"»yan a profound 
 
 . . * ' writiT. 
 
 in a writer is that he shall be shadowy and unintelligible, or that he 
 shall be abstract, or that he shall wander into the regions of the unknown and the un- 
 knowable, then Bunyan is not i)rofouu<l. Bunyan is no Ilalph Waldo Emerson, lie is 
 no German philom>pl)er turned into a mere ghost of a man by the exci*asive subjectivity 
 of his si>eculations. He is no pro|H)under of theories concerning mattei-s which n<i thet)ry 
 can explain. The theologians of all the evangelical schools accept th< ril-iim'N l*r Jir- 
 ress. It tloes not e^i enter their ancient battle-grounds. 
 
 But if to l)e profound is to go to the bottom of the subjert in liuiid, ii ii is t.. i.iiow 
 with a sharp analysis the dividing line between things that differ, if it Is to search cvirv 
 element that enters into a just an<l safe conclusion, then Bunyan is profound. 
 
 The way of life is the subject of the Bible. To point out that way a certain imnii>er 
 of facts and truths are considered necessary by Infinite Wi.sdom. Tlu-se, when arninged 
 - • iiatically and diseriminated from ernjr, constitute our systems of theology. 
 
 f h'j way of life is al.'^o the subject of Bunyan's allegorit-s. It would 
 l>e a curious exiH-riment should some constructive mind attempt to , , 
 
 ... 'of ll. 
 
 draw fn»m ■ ^tein of underlying doctrine, as theologians have 
 
 done from ; If nothing were omitted which Bunyan u.scs, if all his qualifica- 
 
 tions were noted and all porvcr)»ions guarded againat, tliore c«n be little doubt that a 
 very ( ' ' ' ' : vinity would be the result. It is this |)cculiarity which is the 
 UixsU (.: The nnder is ;:;ii;iin.: trtttfi — the fnod of the soul — in every 
 
 line. 
 
 1 hat Bunyan h.i- ti.' n> \i i ;i ji'i|iiiial ,-i\|i i.« i simlu. 
 
 No reailer douhts that he i; <• rather than akstniet terms, 
 
 or, more precis«'ly, that he individuulizi-s rather thon generalizes his 
 
 )iiv.<(^ IT'' invi ,f.; tlw Mn'-f •i',-ti -.f ,in i''!",_^ \titK !ill lin' i li!iriii ,,f ri lM'r...li:i1 ili.li'.ul 
 
 w 
 
10 lyiEODUCTION TO THE C03IPLETE WORKS OF JOHN BUN Y AN. 
 
 ualitv. He turns a doctrine into an exciting adventure. He converts great moral facts 
 into solid existences, as a mountain, a burden on the back, a man in a cage, a giant's 
 castle, a celestial city. In this he closely follows the Bible, and never fails to appropri- 
 ate its imagery Avhen it is possible to do sot There is nothing in Shakespeare more per- 
 fect than the impersonations of Obstinate and Pliable in the very beginning of his story. 
 The description of Vanity Fair, its streets, its rulers, its citizens, and its doings, makes 
 a group which the painter could transfer almost unchanged from the paper to the 
 canvas. In the Holy War the generalizations of mental philosophy in all their 
 multitude rise before us in the form of walls and gates and magistrates and armies, as 
 if " spirits from the vasty deep " had suddenly taken to themselves form and solidity, 
 and were lifting their huge proportions all around us. What a study is his nomenclar 
 tare alone ! Who but Bunyan would have concocted such a catalogue as this of tho 
 court at Vanity Fair? 
 
 Judge, My Lord Hate-good. 
 
 Witnesses, Envy, Superstition, and Pick-thank. 
 
 The Prince of the Realm, Beelzebub. 
 
 The Nohility, Lord Oldman, Lord Carnal-delight Lord Luxurious, Lord Desire-of- 
 vain-glory. Lord Lechery, Sir Having-greedy. 
 
 The statutes are acts come down from Pharaoh, Darius, and Nebuchadnezzar! 
 
 The roll of the Jury puts a fitting climax upon this pyramid of personification : Mr. 
 Blindman, the foreman, Mr. No-good, Mr. Malice, Mr. Love-lust, Mr. Live-loose, Mr. 
 Heady, Mr. High-mind, Mr. Enmity, Mr. Liar, Mr. Cruelty, Mr. Hate-light, Mr. Im- 
 placable ! 
 
 What an immense acquisition of power would come to many of the 
 
 Defect of modern ^^^^^^ preachers of our era if they could learn Bunyan's art of giving 
 
 preachers. '■ , , i i i i • • i m i 
 
 to their airy abstractions " a local habitation and a name, not by 
 descriptive appellations, but by descriptive impersonations ! The whole power of many 
 •preachers, otherwise of very inferior abilities and attainments, lies in the possession of 
 this art. Let the philosopher and the scholar beware how they despise a gift which, 
 however unnecessary within the walls of the university, is one of the grand instrument- 
 alities by which men are to be brought up from the East and the West and the North and 
 the South to sit down together in the kingdom of God. # 
 
 , Bunyan's humanity, by which we mean, as before, a broad and deep' 
 h manitv sympathy with all that belongs to men, is another of the chief ele- 
 
 ments of his power. He comes into contact with his readers at every 
 point. He is so guileless, so frank, so fearless, so kindly, so keen, so witty, so intensely 
 in earnest, that, before you are aware of it, he has thrown over you the spell of an en- 
 chanter. No man ever attained more perfectly the divine art of drawing human beings 
 " with the cords of love and the bands of a man." 
 
 The element of humour plays a very important part in this attract- 
 Bunyan s hu- .^^^ process — not less important because there is no open expression of 
 it. It would shock some persons to hear the intimation that our 
 Saviour ever indulged in humour. But a fair analysis would readily detect something 
 closely analogous to this fascinating quality in many passages, especially those of a con- 
 troversial character. The repartees made to the ecclesiastical lawyers who attempted to 
 "entangle him in his talk" had in them that sense of logical absurdity and that enjoy- 
 ment of deserved personal discomfiture which are important elements in the higher grades 
 of humour. The scene at Gadara, when the devils were taken at their word and sent 
 into a herd of swine is essentially ludicrous, and may ^-^^^^ been intended to match the 
 
L\TJt02)i:CTI0y TL THE COMPLETE WORKS OF J Oil \ ;,.>,,.> 11 
 
 amlignant design of these rninpnnt j*i)irits, of drawing Je«us into lr<uil»li- wiih iht- Gad* 
 urcue j)i>rk-iuerclmntd by bringing tlioni iiml their boasted power into ritlieule. 
 
 lUinyan is full of humour, though ho is too serious and farncjtt to \\\A\ to «-niphiv it 
 txeipt in his expO"«ures of error an«l \vieke<hiess. What an extpiisile bit ol' saliri", for 
 (xuinple, is the eonvenuition with By-ends, just after Christian leaves Vaniiy Fair, *' the 
 parishiontr oi' Mr. Two-lougites" and " the lineal ileseendant of a w-itt-rtuMu \\1 
 living by rowing one way and looking the ollur," by wlTuh laiidaM- u in r.\ n 
 Mr. Uy-endd, " I got n»o»t of my estiite." 
 
 The same kern tpiiek perception of the iii(ui;-iiiiiirs and coiitraiiirii..ii-, wliuli are 
 the }it;iplo t)f all rhetorical retributions for folly ami pretence, pervades all Bunyan's 
 Works, and eonstanily draws tuwanl him the peculiar sympathy which the »tory-lcdler 
 and the wit are sure to awaken. Lvt not the Christian t«achep who posscs^c^ thin 
 charming gift consider it only a misfortune and an impediment. Carefully employed, 
 it will bring him, ntore ipiickly than any other, into a magnetic sympatliy with men. 
 The m«Kst violent prejudices against an orator or his cause nniy often l)e ilispelled by 
 a few pleasantries. Wit can give even to logic a finer edge and a sharper point. Hu- 
 mour V over the surface of the most serious discourse, as heat-lightning over 
 the ii: -.^y, not obtru.-ivrIv. \\[ liiilitiiii: all the lirnuiment of tlmiiL'lil ullh a be- 
 witciiiug iridescence. 
 
 Every page of Bunyan's alic^ 'iit;.-, ami every verse of his (luuint but nule puir^, 
 wavers in this magnetic atmosphere of humour. What, for cxaniple, could in* nioro 
 BUppresaed, and yet ellective, than the sly sarcasm of the lines in which he describes the 
 reception of his Pilgrim's Progress by his immediate friends? 
 
 "Then I ret pen to paper willi deliplit, 
 Anil qiiickly liiul my thou);hts in bl.iok ami white. 
 For havuiu now my metlioil by tlie ('n<l, 
 Stiil UM 1 pulled, it enmu: ami so 1 |Knnc<i 
 It down ; iiiUil it eame al Ixst to l>c, 
 For length and hreadtli, tlic hi^nes>t whieh you sec. 
 
 " Well, when I had tliun put my ends together, 
 I »howed them othefx, that I iniglit M-e whether 
 Tlicjr would condcau) them, or them juHtify ; 
 And »ome Haid, ' Lot them live ;' some, ' I^ct tlicm die ;' 
 Some Rni<!, ' John, print it ;' othep« »<;iid, ' Not tn f 
 Sonic Haid it njight do fjooil ; othon* xaid, 'No.'" 
 
 Closely connected with this <|uality of humour in Bunyan was that 
 
 (H-culiar com]N>und of .self-for:,'eitiilni'ss and truthlulness which for '■"•.•••" 
 
 want of au Knglish name we have agreed to term mturti: Thin chnrniing quality, 
 
 ^rhieh o|>ctui men 'it heart/) like the presisinjcof a secret spring in the iron door of a luon^jr* 
 
 ^ " : only in i" given, but in aim 
 
 1' ^ ^» 1 at honi' ^in to rea<l. In a < 
 
 wo are oo such terms of intimacy with the author that, while we are couscioua of his 
 
 arce^ tO the most secret places of our heurt«, we feel that we have a free rulrancu to hi^ 
 
 aXuK 
 
 If Bunyan pr< :iehe<i ah he wrote, an he undoubtedly did, he niUKt in hi." 
 tenee have inlnKluced hims<rlf to hw hearers* and «lmwn them into thi* • ' 
 sonal life. l-Mward Kverett, when once asked how he gained the Hynii 
 audience in a .-•trangc place M) nnih>rndy anrl quickly, replied, " I ;• oul 
 
 0ome historical incident or some local association, through whicii I in^'r.i . with 
 
 the people I nm to address." Without egotism, certainly without vanity, but with a si If 
 
12 INTRODUCTION TO THE COMPLETE WORKS OF JOHN BUNYAN. 
 
 forgetful ingenuousness that goes out in sympathy and confidence toward others, and loves 
 to make them sharers of his thoughts and hopes and joys, the preacher who partakes of 
 the spirit of Bunyan will envelop his audience with the atmosphere of his own personal- 
 ity. He will lay his heart upon the heart of each hearer till their beating is in unison. 
 Another element of this quality, which we have termed the human- 
 unyan s rie im- ^., ^^ Bunvan, is imaoinaiive in its character. It is a part of our 
 
 agination. '' t i-t- iii 
 
 humanity to love analogies. It impresses us much more to be told 
 "God is a rock" than to be assured, in literal phrase, "God is firm and strong." A 
 whole treatise upon conviction of sin cannot move us as does the picture of the Slough 
 of Despond, in which Pliable appears crawling out upon one side and Christian catching 
 the hand of Help on the other. The machinery of these allegories is certainly not elab- 
 orate. On the contrary, it is very simple, if not rude. Yet it may well be doubted 
 whether the most exquisite impersonations of Shakespeare or the grandest fancies of Mil- 
 ton really make so strong and permanent an impression upon us as the story of the town 
 of Maiuoul, with its walls and its gates, its magistrates, its sovereigns, and its wars. Few 
 have ever looked on the picture of the land of Beulah, and the passage of the Pilgrims to 
 the Celestial City, without experiencing a glow of emotion such as even the masters of 
 romance and song have seldom been able to inspire. The language of imagination waa 
 natural to Bunyan, as it was to our Saviour. He was writing another book, supposed 
 to be "The Heavenly Footman," when, as he tells us, "before I was aware, I thua 
 began," and the result was — The Pilgrim^ s Progress ! 
 
 " And thus it was : I, writing of the way 
 And race of saints in this our gospel day, 
 Fell suddenly into an allegory, 
 About their journey and the way to glory, 
 In more than twenty things, which I set down. 
 This done, I twenty more had in ray crown ; 
 And they again began to multiply 
 Like sparks that from the coals of fire do fly." 
 
 Such labour is play,, and such play of the finest faculties of the mind of man is power. 
 No culture is complete which fails first to develop, then to regulate, the imagination, and 
 no man is the full possessor of the "humanity" now under discussion who is not master 
 of the "humanities" by which it is trained and strengthened. 
 
 In enumerating the various elements of Bunyan's power over men 
 
 Bunj'an's pathos. , . ■. ,^ .• x> j? 
 
 —-. we must not omit the mention ot pathos. 
 We have already spoken of sympathy with our common humanity on the side of its 
 fancy, in its love of frankness, and in its appreciation of wit. But the human heart has a 
 tender side also. Tears lurk close to smiles and fun frolics in the very arms of sadness. 
 The heart-stricken Cowper wrote "John Gilpin" out of the depths of a troubled spirit. 
 Gough, the orator of the heart, gives the warning, 
 
 " If you have tears, prei^are to shed them now," 
 
 bj a side-splitting joke, close upon which follows a picture of the drunkai'l' "i and 
 babes, the home laid desolate, the generous, loving heart made fiendu-ii l- ^Irink, 
 which has the force of a thousand arguments to convince and persuade. 
 
 The preacher of the Gospel handles themes full of the tenderest pr ve is 
 
 the subject of the Gospel. Tenderness is its essential spirit. Ministra ,i I'e dis- 
 eases and sorrows of the human heart is its chief work. We plead for no sickiy, cer- 
 tainly no sanctimonious, pathos. But when a man like Bunyan, full of pgour, with 
 no- vaporish humours, alive to all pleasant fancies and all generous wit, tells rs of hi? 
 
IMJiUDUCTIOy TO THE COMl'LETE WOIIKH OF JUJL\ liUyYAA V^ 
 
 own protracted inentiil sufleriiigs, or pictures those sccnca of geiitlenesw which especially 
 abound in the narrative of Cliji>tiuim and her ehihiren, he take.s nur lieurLs captive. 
 \Ve are cluy iu his hands. He moulds ua as iie will. 
 
 This broad humanity in Bunyan is manifested still further in his 
 rt'iidv sinnputhi/ in all the forms of human feeling. It is especiallv t»i'>"iii. rc». y 
 
 conspicuous in his chanty oj »pint, winch even his twelve years ol 
 imprisonment could not disturb so as to cull out one sharp or l)itttr word toward 
 his enemies. It is manifested in that infectious enUiima^m which is a 
 prune element ot power in every successlul career, and which com- 
 municutes t«> ordinary men an inspiration ol hope and courage and 
 strength such as puts its author almost in the place of a deity among his followers. 
 
 It is the combination of the.-^e and kitnlred cjualities in Bunyaii, con^tituting a brouil, 
 generou.-i, well-developed humanity, which seems to have been the source of that peculiar 
 viagnetwn which is so perceptible in his writings, and which must have been still nioro 
 fully felt in his personal presence. 
 
 If our analysis is correct, and if this magnetic humanity is one great 
 
 source of the power which attained such development iu Bunvan, and . ' " .. , 
 
 . . . 1 . . ' . . manity essoutial to 
 
 which is seen in absolute perfection in Ilim who, five days before his guccoai. 
 
 crucilixiiiii, could till Jerusalem and even the very court-s «)f the Tem- 
 ple with the hosannas of the populace, then every preacher of the gospel, whether by 
 tongue or pen, should give to its culture the most assiduous study. 
 
 It is not to be denied that a class of men who have none of the 
 higher qualitic*s we have named, who, unlike Bunyan, have little or no ... 
 real instruction to give, who sneer at "theology" because they know lional pronihor*. 
 nothing about it, and who are held in deserved contempt by scholarly 
 men, are notwithstanding getting and retaining the ear of the bu.sy, mercurial, (piick- 
 witted American people, not by any means on account of their emptiness, but wholly in 
 spite of it, au«l yet are wielding au amount of influence over public opinion and 
 ■ter which is undoubtedly preparing the way, first, for l«jo.-<e doctrim-, then for false 
 <i : iiie, and at hist for a rt>mplete aposta.sy from Christ, buth in opinion and life. 
 
 The secret of the fwwer of these jn-eachers is to be found in their intense .sympathy 
 witli men, and in the numerous points of contact with their audience.<4 at which that 
 sympathy is evolve*!. It is simple slander upon the people to .say, as is often tione, 
 that they do not love thought All men love thought, but they 
 love something oI.se better. They love a man better than thev love ' 
 
 " ■^ _ • wnnt. 
 
 his thoughts. He who shows himself to be a man, highly develope<l 
 in all the characteristics of a man a.s (Joil made him, will be more to them than Uie 
 greatest philosopher or the profoundcst theologian. " And I," says our Saviour — not 
 ray do<!trine, not my law, but / — "if I be lifted up from the earth, will draw all m«ii 
 unto me." 
 
 BUNYAyS WORKS A TRASSCRIPT OF I US on'X EXP .JKSCE. 
 
 It still n^mains that another and a far more important secret of Kunyan's ~ idd 
 
 l)e racntione<l. He wrote what he had himtu'lf expfrirnral. \\\<n "(Irare .i"""n'><ny to 
 thfi (hiff of Sinners" is the '* Pilgrim's Progn-ss " and the " Holy War" in a Hubj«Htive 
 form. It is easy to trace, in thi.s account t>( his jK-rsonal exiH«rienco, the original of all 
 the chief sccnca of his allegories. Here is the Slough of I)iwpr)nd, and a miry place it 
 was to poor Bunyan. Tho Interpreter's House stood hard by his home. Tlie fight with 
 Apollyoa was a real one. Vanity Fair and its courts wore a transcript of the aooiely 
 
! i TNTRODUCTION TO THE COMPLETE WORKS OF JOHN BUNYAN. 
 
 ;;ii;l fovernraent of the times in England. Some of the characters can even now be 
 f.raced to the living men around him, and in Bunyan's day a large number must have 
 been capable of identification. 
 
 Without the terrible spiritual experience of Bunyan and his protracted sufferings, 
 these immortal productions would have been impossible. The seed of the plentiful har- 
 vest which they have brought into the kingdom of God was sown in anguish and tears. 
 
 The force of this personal experience threw, often into a single sentence, the results of 
 a lifetime of intense thought. It focalized under the eye of the reader the concentrated 
 vitality of Bunyan's whole physical, intellectual and spiritual energies for long years. 
 Here is the power of these w^orks iu oi;e of its chief elements. While all the auxiliaries 
 which we have named, of defined doctrine, of clear speech, of beauty in expression, of cor- 
 rectn<?«s in conception, of personal application, of a large humanity in its humour, in its 
 frankness, in its fancy, in its pathos, in its sympathy, in its charity, and in its inspiring 
 enthusiasm, were present, yet none of them were present in such an eminent degree as 
 to place the author where he is — in the very front rank of literature. In fact, the critic 
 often feels that there is a deficiency in these particulars which suggests somewhat pain- 
 fully the idea of poverty in literary resources. Still, he is conscious of power. He feels 
 that the author has reached the 'end of writing, while he seems deficient in the qualities 
 bv which that end is ordinarily gained. Like the famous sentence of Massillon at the 
 cumraencement of his sermon on the death of the Duchess of Orleans, " God only is 
 great !" — which simple words caused a vast assembly to bow their heads in worship and 
 y^ye — the words of Bunyan seem possessed of a power of which no critical account can 
 be o-iven. The explanation is, in part at least, that these words were forged upon the 
 anvil of experience, and were ejected with the concentrated momentum of years of 
 emotion and thought. 
 
 So it has been with all great orators. The finest similes of Daniel 
 
 All real eloquence Wgjjgter were not wrought out at the moment when they leaped, as if 
 jprings ro p unbidden, from his lips. They were the fruit of hours of elevated 
 
 soiial experience. ' ^ J 
 
 communion Avith nature and with truth, and when they were uttered 
 Webster. they were a lightning-stroke, because the massed electricity of vast 
 
 hidden regions of lofty emotion found vent in them. 
 
 Very simple were the words of AVhitefield. The rudest collier 
 among his audiences could have uttered them as easily as he. Yet 
 when he raised his hands and exclaimed, " Oh the wonderful love of Christ!" vast assem- 
 blies were bathed in tears, because these words, when uttered by Whitefield, meant vastly 
 more than when uttered by an ordinary man. 
 
 Napoleon's charge at Lodi carried his troops victorious over bat- 
 Napoleon. ,.iTi 11 1 1 n i-ni 
 
 teries which had mowed down the columns of every other h rench 
 general, because at the moment his whole military history w'as brought to the minds both 
 of friend and foe, and the united force of a hundred battle-fields swept over the bridge 
 of fire. The great chief himself recognized this principle of cumulation when he said 
 to his army in Egypt, " From the summit of those pyramids forty centuries look down 
 upon you." The deeds witnessed by those mute sentinels of history, during two-thirds 
 of the v.'orld's life, commingled with the deeds of to-day, and every blow of the modern 
 army gathered into itself the combined energies of ages of heroism. 
 
 The words, as well as the deeds, of i30wer which have moved the world have eve/ 
 
 been the voice of the accumulated experience of generations. So the words by which 
 
 one individual moves another must be the voice of accumulated personal experience. 
 
 ^ „ Our Saviour penetrated in an instant the hearts of all about him, 
 
 Our Saviour. ^ i i ■ • i 
 
 not only because he knew man, but because i-^ '• ■ '■■ ■ n tried as man 
 
ISTRODUCTION TO THE COMPLETE WORK'S OF JOHN liUSYAS. 15 
 
 IS. He paints heaven and the glory of his Father, ho describes hell in lun^^uage of fear- 
 ful power, beeause he speaks that which he knows and ttstifus that whieh he has aeen. 
 John could not be conindssionc*! to write the Apocalypse of tlie future until he had 
 bivn shown, amid the dark lUDUntains of the isle of I'atnios, the actual vision of tho 
 supernatural world. Even Paul could not be entrusted with his great mi-ssuge until h« 
 had been eau<;ht up in the third heaven and heard that "which it is not lawful for man 
 to utter." In ordinary speech, the wonls of an eye-witness, thoui,'h they are the same 
 wonis, are always uttered with a zest whieh the numufactured utterances of a mere in- 
 Vffltigator can never acquire. 
 Bunvan's rude and unfinished word-pictures stiind before us in the 
 
 ' I II !• 1111 ill Hnnvnn. 
 
 warm colours and sharp outlines wliidi belong to om rather than repre- 
 aentatioiis. We do not read a biography. We see a life. Hence we arc moved by IJun- 
 yan's words as by a cry of agony or a shout of joy uttered at our side. We are in no 
 mood to criticise the artistic execution, as if a dramatist were exhibiting before us. Here 
 i*} living sutferiiig and actual happiness. A human heart is uttering itself, not a rnuhi- 
 cal tone or an elocutionary inllection. This is the power of reality. All the rules of mere 
 representation here fail of application. 
 
 The preacher who speaks out his own experience has a power which transcends all tho 
 canons of art Art will unquestionably add to this power and bring it to a polished 
 |K'rfcction, but it will not create it. The i)reaclier who moves men must learn to say, 
 not only "Thou art the man," but also, "I am the man." The former without the 
 latter will be scolding, not preaching. It may be very faithful and very just, but men 
 will grow worse under it rather than better. The latter without the former is simply 
 the egoistic form of tho 8en.«ational style. It is the insufferable personality of a coarse, 
 vain man thrust between his hearers and the truth. liut the two, united as tiny were in 
 Bunyan, cry to men to escape the city of Destruction, where / lived ; to roll olf their bur- 
 dens at the cross, where / found panlon ; to avoid Doubting Castle, where / was ensnaretl; 
 to resist the Devil, with whom / contended in the Valley of Humiliation; to eschew 
 the allurements of Vanity Fair, which / have .seen to " bite like a serpent and sting like 
 an ad«ler;" to seek the instruction and delights of the Delectable Mountains, where I 
 have ilrunk of the river of Gotl's pleiusure.s. 
 
 There is a sense in which the true preacher can say, " We preach not ourselvesi, but 
 Christ Jesus, the Lonl." There is another sense in which he can say, " We preach our- 
 selves as your servants, for Jesus' sake." 
 
 BUNVAN'S TIlOUaUTS AN INSPIRATION FROM GOD. 
 
 Wc shall detain the reader only to call attention to one more element of Bunyan'a 
 power. He wius a man in f^n^tant communion wifh God. His spiritual autobio^rrapliv it 
 Dot nccdetl to a>.*<nre us of this fact. All his writings bear testimony to it. Su<m a fad 
 is of course beyond the scope of ordinar>- literary criticism. The power of the men who 
 have received tVom God "a mouth and a wi.s<tom which all their advenuiriirs are not able 
 to gainsay or resist" is a mystery to the critics of the ScIumiIs. They fin<l in it only a 
 new proof of the sufxirstilion of the ignorant masses, who can lie so moved without any 
 apparent cause. Hut in this ca.<ie, as in others, the foolishncns of CuhI is wis4>r than men. 
 One divine word, though it l>c ever so 8im|>le, is mighty to th(> pulling down of lite 
 strongest holds. The man who utt«T9 that tlivine worti . it may l)e, not v\o- 
 
 quence, not learning, not logic, not any of tho ordinary t\-: . .he orator, but lt<' lias 
 
 inepiration. In the highest spiritual scnsr, "the inspinition of the Almighty hath given 
 him understanding," and with underst^inding corner power. 
 
16 INTRODUCTION TO THE COMPLETE WORKS OF JOHN BUNYAN. 
 
 In using the word inspiration we have restricted it to ihought-m- 
 oug -mspira- gpij-^tion. TTorc^-inspiration is confined to the superintendence of the 
 
 tion and word-in- '^ _ ^ _ ^ ^ 
 
 spiration. Spirit over those who spake " not in the words which man's wisdom 
 
 teacheth, but which the Holy Ghost teacheth." In the Holy Scrip- 
 tures both the thoughts and the language, so far as necessary, were directed from on 
 high. " Expressing things taught by the Spirit, in language taught by the Spirit," is 
 probably the idea intended in the words, "Comparing spiritual things with spiritual." 
 
 But there is no evidence that in our times any aid is given to utterance, except as it 
 is given through the thoughts, emotions and purposes which are created by the present 
 Spirit in the soul. That form of inspiration is still the privilege of every man who has 
 become united with God. 
 
 The original union of man with his Maker is a union of nature — a union which has 
 been broken by sin. But the union of the "new creature" with the Creator is a union 
 of thought, affection and purpose. The soul experiences the modicum of truth which is 
 conttiiued in the heathen idea of absorption into the deity. " It returns into the bosom of 
 Divinity," not to lose its conscious existence, but to become more active amid divine ac- 
 tivities, to become more loving with Him " who first loved us," to energize its will-power 
 by blending it with the will of God. Just in proportion to the perfection of this union 
 does the restored wanderer become "a partaker of the Divine nature;" just in that 
 proportion he can say, "I live; yet not I, but Chx-ist liveth in me;" and just in that 
 proportion does it remain true, as of old, that it is given him, at the hour of need, what 
 he ought to speak. The particular words will indeed be modified by the habits and 
 taste of the speaker. Here comes in the need and the duty of per- 
 Eeiation of cul- ^^^^y culture. But the thought or emotion will issue defined and 
 
 ture to inspiration. ii- ,. ^ • -, t- m -i -r -i • •, 
 
 strong and glowing irom the mind oi God. in a real, m the most 
 important, sense, the words of the man of prayer are the words of God. 
 
 The inspiration of thoughts is a higher inspiration than that of words. The one im- 
 plies union with God in character and by constant communion. The other may be 
 granted to a Balaam who "loved the wages of unrighteousness." 
 
 The inspiration of Bunyan is the inspiration of a man Avho had become " the temple of 
 the living God." When this fact is fully comprehended, it ceases to be a mystery that 
 none of his adversaries were able to resist the wisdom and power with which he spake. 
 All the other sources of strength which we have enumerated sink into insignificance when 
 compared with this. 
 
 Let this unquestionable fact be a rebuke to the men of ambition who trust mainly in 
 the arts of popularity or in the forces of learning and culture, and convert their pulpits, 
 the one into an actor's stage, the other into a professor's chair. Let it be for the en- 
 couragement and joy of every man of faith who puts forth all his powers, however hum- 
 ble they may be, in close and constant sympathy with God. 
 
 Bunyan, like the woman who anointed the Saviour's feet, has done deeds by the sim- 
 ple power of faith which shall be told for a memorial of him wherever this gospel shall 
 be preached throughout the whole world. By the same faith may every man become a 
 chosen vessel to bear the name of Christ to the perishing millions of earth ! 
 
 " When one who holds communion with the skies 
 Has filled his urn where these pure waters rise, 
 And once more mingles with us meaner things, 
 'Tis e'en as if an angel shook his wings ! 
 Ambrosial fragrance fills the circuit wide, 
 That tells us whence his treasures are supplied /" 
 
i\ 
 
 ^/POl 
 
 / 
 
 r () \ 'V E ^^ T s 
 
 \ 
 
 »^MV 11/ 
 
 .■«■•. 
 
 '.r/i' 1 ' ■ 
 
 .iitrm, in a t'aith/iU 
 i 11/ John Hunyitn ; 
 ' rnlttri/rti btj Ihr <iulhi>r,/or the 
 I ■ •., ' it itntt l)fjfytr<i Christiitn, 
 JtnnUilri-N.H to lilH.H|>lrttuul clillilnn. IJI.h l<iw<irli;lii 
 by birtli. Ills mix<><Uy i'IiIMIummI. I'°i'ars(ir fiitiint 
 rotrlbtilltiii. IiilciiNo (llt-liki-of rfllxloiiM ililiiKK. 
 8IIII, lHt:rt>iitly HtiiH;kttl at tlii> s\it\it of urtt-ss kIii 
 In pri>fo*->ril I'lirlsilniiN. His n ipo from 
 
 licnlli. His wlfo itiiil luT mini 'ii— a re- 
 
 iii.kiit » MTiiiiiii uii MilibuDi-brt-ukint;. (.'uiivicU-tl 
 While playliiK a kiiiiio of "Cat." IU'|>rciv«<l by a 
 woman r»r .Hwi-arlut;. aiitl lircak.s It o(r. Kerorm.s 
 Kfiit'nklly.aiiil I.h wt'll plt-asiHl witli lilni!«<-ir. Ills 
 b«>U-rlii. ■ ii(-ln«. SliniKiiorantof rhiisl. 
 
 Tbf bill Man womon of U<-<irori.l, and 
 
 itc- 1 ! .v.TH Ills false posliliin. A 
 
 •t of "lUinlors." Ilollg- 
 i' '\ by tbi-ni Into open Hin. 
 
 Hi> bvKint to iiiiili-mianil TauTH KplNtK-M, and to 
 M-v that f-t!'li on ?')»• j>nrt of mmi !•• tb>' condi- 
 
 tion nf 
 hlM fall! 
 I- ' 
 
 to tf8t 
 
 :'<y'n tlio 
 
 ' U lU llU llll- 
 
 f a mountain, 
 
 . . . \ ii .it \\all 111 
 
 II. Willi u narrow opr: .:b 
 
 .ivstriv. v!n.nti r. I- . .!b 
 
 1 ;».i by l«.»rn- 
 
 'lit tliono who 
 
 > •• ir for (I spfclal 
 
 K It at ln.<<t In tb» 
 
 - -• ' - tr 
 
 tntuKtii, but IH rt>»tniin(.Ht by (t-nr. Kaiiciuit Hyiii- 
 boU InlrrcMt liliii. Iaiiik** for n Mpovlal mil tn'o 
 tltp kinxdoni. Ix»v« for tin- fb-ol* /». • 
 
 la linttrurtiMl )>v IU>v. .Mr. UtfTonl of Ikslfor 
 :(- "'Hi ■' «if " pllurliii'n I'ri'wi''-. 
 
 \ ' lid Kbarp trmptittliins. Ki-arN 
 
 t. I-' •'■■■• -'•■ ^ "••■ 
 
 n ' 
 
 li,:., 
 
 It tM . .\ <' mull lb U (uily In lbi> jh-hi-i- id »to<l. .»->-«> 
 
 H.- ir i>.r fur blM wlfi<. mid tbi> aiiNWir. llUirlaU 
 :ii iitiitiiiK witb the vlitlbt* (llurrb. Now tt-mptu- 
 t Ills at M time of bodily w<-akn<>9w. T)i« nnni 
 triumph ~ 00-43 
 
 A Itrir/ Aeetmnt «^ IK* Aulhor't Chit to Iht Work tif 
 lh< MiniMry. 
 
 \% iir^t'd to exhort, thrn to »tt«nd nivctlnsa In th« 
 'Hiuntrr. Kloda in«n »w«keDwl and coav«rt«iJ. 
 
 3 
 
 rrtacln-s tin- ti-rrorH of thi' Lord uh b«- hlinH<df f»«ll 
 tbeiu. Tlnn prcacheR ji-^iis Christ In all IiIn 
 onici«}<, iiM be had dl8covL-r«'d tin; plan of italva- 
 tloii. Thon, having Icanud tbi- inyxtory i»f tlu' 
 union of the bidhvliiK KonI to chrUt, he prrnehen 
 that truth. Thin contlnni-H tlve venrN, till bf l» 
 cast into prison, tp bt:ai ; lui 
 
 Twice as loiiK as III' had I' 
 rlenee.s and trials In the u...... .. /..,/'^ ...-(>;> 
 
 A Jirie/ Account of the Author' it Impriaonment. 
 
 's arrested for holding iinlawfnl nh8einbla({es and 
 conventieh N, and lies In Jail twelve yearn. Th« 
 trial of parllnit from his wife and children. Hit 
 spiritual experiences lu prison 70-78 
 
 A Otntinutition 0/ ^fr. ISuniinn's Life; beginniity 
 U'hcrr he trft off, ami conflintiiii/ u-lth the Thnr iinti 
 Manner 0/ Am Death ami Uurial : tot/ether u-ith Am 
 True Chnracier, ite. 
 
 He In relea.sed from pri.son by tbo good otncen of 
 Dr. Karlow, bishop of IJncoln. He contl'ntieH hU 
 labors as before, notwllhslanillnx tin- hiw which 
 wiw still In force. Tuki- • u .m ..•«• of the law 
 KlvlnK liberty nf cons) ^-li he pen>*- 
 tratoH Itii evil de<il|:n. 1. >pet In Bed- 
 
 ford, which In thrunKed. Illh indltlcal teachiliK. 
 PreacheN often In London 74-r'- 
 
 nunyan waw converted In bftS; wiiv 
 November rj, KWiJ; wa.s reh-aiwHl In !■ 
 Iinprlsoneil for six vi iirs, IioIiik a' 
 preach I iiK from the worils. " I lost II 1 
 
 the .Son of Ct«Hl7" He wn.M iiKaIn ; 
 
 lniprlNono<l for hIx inonthN more. Piirlni: lii<- 
 InNt ypar he wan eUvti'd pantor nf a ehiin-h In 
 lieilford. II« never Ravo olTenc*'; in-ver re- 
 proached or re vIIimI any. IIIn fUnilly ilLiclplUie. 
 IIlH laxt M«rvlro. HlN atrkncw »n<l denlh 7S, 77 
 
 A Brief CTttiraelrr of Mr. J(|kn Bimj/an 
 
 Mr. John Uunj/an'M Dying Setyinys. 
 
 ftf Hill - 
 
 Of the i.onl H day, M-rnionn. MnU wvwk-dMyn— iiU 
 
 Of the b»ve of the world. W 
 
 or nulTerlnK J9, SI 
 
 Of drutli and Judgniettt. SI 
 
 Of the Joy« of hriivpu.. "' 
 
 Of tha torinenl« of hell. 
 
 Puattcript, By R«brrt I'hUip. 
 HI* rvleiuM*. Tb« daed of bU proftis- 
 of bla dwUi. 
 
 Tli« 
 
 IT 
 
IH 
 
 CONTENTS. 
 
 The PHf/rim's Progress from this World to tfiat tvliich 
 is to (Jouif, delivered under the Si>ailUude o/aVri'iini. 
 fn two iiarts. Fart I. 
 
 The Ai'THORS Apology {in verse). Unpromedi- 
 Uitfcd Ijeginniuguf the allegoij-. Various opin- 
 ions of it among the author's Iriend.s. Defence of 
 the allegory as a mode of religious teaching^ by 
 three arguments. The benefits of the work to the 
 careful reader I^tc/esSo-Hl 
 
 I'liAP. I. The "den" where the book was written. 
 Chrisilan's home and family in the City of De- 
 struction. Evangelist. Oflice of fear in the con^- 
 mencement of a religious life 88, 89 
 
 UHAP. II. The i^eriod of conviction and inquiry.— 
 His neighbors Obstinate and Pliable, and their 
 characteristic talk and adventures. The Slough 
 of Despond. Many are called, but few are choseti. 
 
 S9-92 
 
 Chap. III. Justification hy faith and by works.— ^U. 
 Worldly-Wiseman and his preaching. Christian 
 tries to be saved by becoming good. Mr. Legality, 
 and Mount Sinai. Evangelist again 93-96 
 
 Chap. IV. The act of conversion.— Chv'\s{\a,\\ enters 
 the wicket-gate through faith in the directions 
 of Evangelist, but is without the assurance of 
 forgiveness until he sees the cross of Christ, 
 
 ^ Good-will the gate-keeper '- 97-99 
 
 y— -k^llAP. V. The teachings of the Spirit.— The Interpre- 
 ter's house. The grave person. The dusty room. 
 Passion and Patience. The oil of grace. The vic- 
 tor's courage and reward. The apostate profes- 
 sor. The vision of the judgment day 99-103 
 
 Chap. VI. I'aith before the crow.— Christian gets 
 rkl of liis burdea^ The full joy of the convert. 
 The robe, the mark, and the sealed roll. Christ's 
 righteousness, the witness of the Spirit, and the 
 assurance of the iiromises 104 
 
 Chap. VII. Early Christian experience.- Simple, 
 Sloth, and Presumption asleep." Formalist and 
 Hypocrisy propound their theories of salvation. 
 The hill Difliculty reached. Christian goes up. 
 The ritualists attempt to go around it, and perish. 
 Christian sleeps in the arbour, halfway up, and 
 loses Ijis roll. He gains the top of the hill, and 
 hears of lions in the way. Mistrust and Tim- 
 orous. Having lost the promises. Christian is 
 lull of fear and anguish. Returns for his roll, 
 iind regains the top of the hill at nightfall. 
 
 10-3-108 
 
 Chap. VIII. He unites with the visible Church. — The 
 palace Beautiful. The lions lie at the entrance. 
 They are found to be chained, and incapable of 
 in''.'::,l*ief. The Porter questions him concerning 
 the lateness of his arrival. Discretion farther 
 interrogates him, when Pietj', Prudence, ani 
 Chaiityare appointed to examine him fully as 
 to his exfjerience. T)ie Lord's Supper, and the 
 discourse at the table. He lodges in the chamber 
 called Peace, which he terms the " next door to 
 heaven." The second day he is taught the life of 
 Christ, and the history of his Church. He is 
 shown the armour of God prepared for an innu- 
 merable number of future pilgrims, and also the 
 weapons of ancient heroes. Tin; third day he 
 has a view of the Delectable Mountains, where 
 pilgrims receive on earth an antepast of heaven, 
 and whence the gate of the Celestial City is dis- 
 tinctly seen KKJ-IU 
 
 CiiAP. IX. The ministers of the Cliurch now har- 
 ness Cliristian with an armour of proof, and he 
 goes on his pilgrimage again. They carefully 
 conduct him down into the Valley of Humilia- 
 tion. His desnerate flght with the flend Apol- 
 
 lyon. He comes to the Vallej' of the Shadow 
 
 of Death Pages iW-Mi 
 
 Chap. X. He meets two renegades, who bring an 
 evil report of the way. He passes through the 
 valley in the niglit. At the farther end he conies 
 upon tlie cave of the giants Pope and Pagan. 
 
 liii-i-ia 
 Chap. XI. Fellowship within the Church. — C-'hristian 
 overtakes Faithful, and, getting the start ol hiiu, 
 Jtills down. Faithful helps him up, and gives 
 him the news from their native city since he lolt 
 it. Plialjle's reputation after he turned back. 
 Faithful's encounter with Wanton. Adam tho 
 First and his three daughters. Faithful is at- 
 tacked by Moses, and rescued by Christ. He 
 passes by the palace Beautiful in 'lis liastt to 
 press on. v^hristian regrets that he did so, and 
 thinks he lost much good by nesilecting to join 
 the visible Church. Meets Discontent and Shame. 
 
 12J-12.1 
 Chap. XII. Intercourse with emptp yrofessors in the 
 Church. — The wonderful eloquence and ortho- 
 doxy of Talkative. Faithful is fascinated by 
 him; Christian exposes him. I'aithful Ihen 
 probes him by avoiding discussion and talking 
 of " heart-work." Talkative departs disgusted. 
 
 12-3-130 
 iC'HAP. XIII. The martyr trial.— T\ie\T former pas- 
 tor and teacher. Evangelist, meets them. Tlieir 
 jjoy. He warns them of coming persecutions. The 
 T^ty of Vanity Fair. Its history. The way to the 
 ' Celestial City lies through the middle of it. The 
 people deride their pilgrim garb, their dialect, 
 and their contempt of tlie wares of tlie place. A 
 great hubbub. They are arrested, and put into 
 a cage. They are beaten, led through the streets 
 in chains, and put into the stocks. Their trial, 
 vl-'aithful is burned at the stake. Christian escapts. 
 
 -and goes on his way...] 131-Iofi 
 
 Chap. XIV. ExpedierTi^ in religion.— C,\iT\n\\An has 
 a new companion in Hopeful, a citizen of Vanity 
 Fair, converted by the martyrdom of Fiiitlifu). 
 They encounter Mr. By-ends, who defends the 
 practice of prudence by pilgrims that they may 
 keep out of trouble. They refuse his company. 
 Mr, Hold-the-v.'orld, Mr. Money-love, and Mr. 
 Save-all appear, who succeed in proving, \<> the 
 full satisfaction of Mr. By-ends, that a man may 
 u.se a Christian profession as a means of niakina 
 money. They put the point to Christian, who 
 shows that tlieir doctrine is heathenish, hypo 
 critical, and devilish. Tlie pilgrims leave them 
 again, and cross the plain Ease. Demas, and bis 
 silver-mine. By-ends and his friends enter, anu 
 perish in the pit. The monument of Lot's wife 
 
 hard by VXi-Ui 
 
 AP. XV. Wanderings from the way.— Thv rtvero) 
 God and its delights. The way beyond it rough- 
 They turn into By-path Meadow. Vain-confl- 
 denee, and his fate. Captured by Giant Despair 
 Thrownintoadungeon. CruellyLealen. Tempted 
 to suicide. Christian remembers Ihe key called 
 Promise in his bosom, by which they escape. 
 
 The monument of warning 112-147 
 
 Chap. XVI. Visions of eternity.— The fate of false 
 professors at the hill Error, the mountain Cau- 
 tion, and the by-way to Hell. The gate of the 
 Celestial City seen through the shepherds' glass, 
 but dimly from their want of skill. The shep- 
 herds warn them to beware of the Flatterer and 
 of sleeping on the Enchanted Ground, and give 
 them a note of the way. Bunyan awakes, art) 
 for a time loses sight of his pilgrims U7-14> 
 
COyTh'STH. 
 
 If) 
 
 .hM '.^\''' ^•'■■ri.,-u and dangrr*. — Wlii-n tl>o 
 ilrmiii [l><* |tll|{rliii!t lire at llit> «>p«-n- 
 
 lug «tl .V till- dial caiiii' iliiwii li«>iii lUtf 
 
 hilitl <il H>iu-fil, llirdiinh wliUh I^uorjujci' ciitt-rN 
 llio (mill. A ilikrk lam-. A man lioiiuil iiiiil liuriio 
 by ^^ vi'M th'VllH l» llu- lly|MMTU<->»' kuIo to tlir pit. 
 Mr. l.iltlf-fultli ami tht» roliU.TN. Falnt-licurl, 
 llisti UHt aii>l (itilll. Tilt' KIiik'^ champion, Ciit-at- 
 KIUCI-. Sliiii'p it<'lia(i< bflwcrii (.'lii'l>llan ami 
 lii>p< ml. .V l>la<-k man cluil In wliitt* fiiilcoa 
 Uit'Ui irom llie \vay,utul sprlntrt u not over them. 
 A (thlniiii; one (IfUverx llu-ni and oliitJttlKcs ilinn. 
 
 7'!/. 
 
 v'liAi". XV III. A /tnnt examtnalton qf /u- 
 <ni/A4.-Tli«'.v moft uili'iinlvt' .\(liflNt,iiii>l iiii|uiif 
 a» to llio Iriitli i>r Ills ii.sot'itlitii.H. I'lii-y rtslsl 
 ilrowKliii-MH uptiii tliit KnrhantttI (irouml liy rv- 
 vlfwIiiK tiiv doctrine of JustUli-atloii by hkltli. 
 
 \rM-UU 
 
 Oh AH. XIX. Ttif nrcfMsity of tin inteUnjrut /iiilh. — 
 A (lUoouFM' Willi iKUxiuiicf, un<l nil «-xp>uiUi't' of 
 hlit fiilll.-H. Tlif t>rtkc of tvar In rvflK>"»< The 
 cuniiea i>f ImokAlltlInK 1«0-Hl."> 
 
 Ollviv XX. TUe yliui/ r. ' /i. — From tlit- 
 
 1 n. :..Ma<^Hl<ii>>iiml tin > uitt oi IIidIhIi. 
 
 T;iK ll<-ll» UlMin tin- boi ... .iv.'li, III slulit 
 
 or till' Cilfhllal city. IlN iH'uutieti aiul Um frullM. 
 Two hliliiliiK oiu-ji imt't tliftn. To lliclr ronstt-r- 
 nnlloii, they nro letl to u river wlUch soparalvrt 
 llieni fnmi the city. The .shining oihh us.suru 
 tlit-m that th*-y inunt k'* throiiKh It, ami that only 
 Kiioch mill Klljiih Uiul fouml any othi-r way to 
 tin- k;iib'. Thi-y ••iiUr the river. Ho)H-riil l.s culm, 
 luit I I.I Utian l.> alm<><«t In despair. TIm- dKcovery 
 of Ji.siis rea.sMureH him, mid ilii'y i'«>a('h the far- 
 ther bitnk, leaving their mortal K»rmentH in the 
 river. .V convoy of nngols eondii<-tH them ubovc 
 t!. r>;;lonitof the iilr to the Kate.« They pre.sent 
 t!ii:! Ti-denthtls, niid enter uiKin tin* Ji>y of their 
 Lord. Meanwhile. Ignorance cpi-ms the rivor 
 with enne, with the ulil of n ferryman named 
 V' • • ■' ■ ' " • -ato 
 
 n. ' 1 ■ . I iiini throiiKh the air to the gnte 
 
 Hi :• I' : III I ,. i.iU hIiIc. There they lhru.tt him 
 III. .So there U u way to bcdl frum li>«s very giite 
 
 of beftven - I0«J-170 
 
 VTir eonctution (In verae). Tlie aathor'a raiillon to 
 lh« rtsadiT 171 
 
 
 t. 
 
 .»; 
 
 knit. I 
 Cll ^ 
 
 ■■' • ' " trt It,), uhrrrtn I* Met forth 
 
 ■>ut nf ChriMtiftn'M H'i/e mut 
 ; Uirir ,i,i'<r r,,iu Journey and iiftfe Arri- 
 Itrairrd (.\iunlry, 
 
 A colloquy (In vi-nte) with thn 
 t hotik. He nnnWi-rK Mm <ibJ)-<-tl)init to 
 
 ""•truth, ttrrat-hmrt, iJrtftonft- 
 
 irs-i7i 
 
 . vUlt the fity 
 pRtid drcnmit. 
 
 Tl.i' b<iy« 
 
 .V Voiding the Uoetrliiul n,,. .,^ 
 
 Uiey make no uttempl to Ih- ,,r 
 
 the law, but pi'tM-ecil at t>n«-e ! _ ,i. 
 
 whrre Ihey uiv alermed by the barkliiK ol h dc^. 
 Alter mileh kinH klliu, tlu-y are riH-flvt-|, th<i;i!r»i 
 Mercy falnt-s from fear of ri-jeellon / 
 
 CiiAf. 111. They omit, to luk u( Um* . 
 cort, and In coiimciiiu'Iii-. iii.i i,\ im, 
 
 lll-luvoured ones, and I., 
 eat rorbldd<n frilll. TIm 
 lit the Iiiterprelur'M Iioiihv. IHver^ 
 of ptlKrlniH 
 
 I'liAi'. IV. The wiiMhlng of rexcnerutiou .lo.! ihe 
 oealliiK of thr Splrll. The roln- of Chrl-xl > rir.bl. 
 eou>«iiesx brointhl forth. The pIlKrllilM put It on. 
 A pii.stor and K»lde KriinteU llieiii toalleiiil thetc 
 In tliilr Jouni.y liU-lOT 
 
 Chat. V. The muddy lenchliiK of iinwortby min- 
 iNlrrs, and how t<i make It clear. They iitbinpt 
 to enter the vUlltle Chureli. but meet thil liiinn, 
 backed by ii Khiiil, who deelares that they nhnll 
 not enter. .Mr. (ireat-heurt, their K»ldc, hlayii 
 the Klani, nnd they mre admitted to Ihf palace 
 I Kiaullliil with miiNlu ami Joy. The lioyx iire 
 ciircrully catechised, and commended to the I'nr- 
 tlier lii.structloiiH of their mother, tli<- workn of 
 nature, the Hllde, and the Church I'i7-.W8 
 
 Chai*. VI. Mercy Iiiin it Niiltor, who, upon dUi-over- 
 liiK that HJie leads n life of benevolence, retire* In 
 UlMKUHt. Matthew iniidc 111 by the fruit he Ht« 
 near the Kiitc. Dr. skil! tries tocurc iilm by re- 
 MkIoum rltex, nnd falls. He th«-ii ^ives him the 
 lle.sh nnd IiIihkI of Clirist— "c<ir/ie et ninguint 
 t7i(i>ri "— and life ivIuriiH to lilm. The boys re- 
 ceive special Instruction In the Churcli, uud 
 InsplrlilnK vislonn me given to them all. Mr. 
 Oreat-heurt returns to accompnuy them to their 
 Journey's end. Chrlsllniin lenve« her contribu- 
 tion for the support of the Church wlili the I'or- 
 tcr, nnd they commence their Journey Jci-'JC 
 
 Chai'. VII. Their Joys In the ctiinmunlon of the 
 Church seem tii l>e uttfrol by the birds alHiiil 
 them, riety presents them witli a s<'hi'tiie of ihn 
 Church covenant and cr«-«-<l. They uo.lnwn Into 
 the Valli-y of Humiliation, the peciillarltleM nf 
 which are descrilx'il. They HPt« the place of Chrlii- 
 tlan's encounter with Apollyon, and the iinirkH 
 of the Ilghl. They enter the Valley of the .'^liadour 
 of Ii^'iith. The proper use of spirituous llijiiorM — 
 as a medicine In an )-inerKency, not as ii ln-veruK* 
 habitually. .Sntiin ap|M-un In front, but viiiil<>neH, 
 appeam again as a lion in the rear, but rein^lx 
 Iterkiie.ss fails upon lln-in. They Htniul sllll tmU 
 pray till It dlMip|M>ant. Hnmiiel dls<-over« Iho 
 ditreri-nce Ix'tween dis<dpllne an<l punlNhinrnt. 
 .Mnaren. .Mr. (Srcat-heart hiut a dlopule with (j|»nl 
 Mniil, then n ront<'si, nnd kllU him 'JM-3U 
 
 (*HAf. VIII. They find n hero— one llon«i»t l>x 
 name— "nct>ek of the riKhl kind." The hUtory 
 
 of Mr. Kenrim' 
 Chap. IX. Th. 
 
 Ihnt n innn m 
 
 vlrtu<-s of pligritoM....~ 
 
 CiiAi>. X. The Inn of GnlMK ' 
 
 .a 
 
 M 
 
 1 
 
 '' sin. A % 
 
 II thi' King 
 
 .. TUovloiUot 
 
 .Idrtin, with » m 
 
 m. ii.o ihelr pllgrlmitxe i;._; is,- 
 
 t'HAr. U. They vrtrlly cr.walb«8la«ichur Deapood. 
 
 ■ nd Ha r<iiir<H><i. liaiD« exhort* theni to "drink 
 Cr*ely" of Iho "pur** hltxid of th«" KM»r"." hot 
 •ay* nothing In fitvaiir of » tievet > if 
 
 ua«d "(rvvly" will product? the v t« 
 
20 
 
 CONTENTS. 
 
 Matthew and Gains fall into the common error 
 of supposing that tlie forbidden fruit of Eden 
 was the apple. The spiritual advantage of hav- 
 ing to orack " hard nuts " of doctrine. An after- 
 dinner riddle— how a man may give, and yet 
 liave ten times more Pogres 219-222 
 
 ''■HAV. XI. More riddles. The decays of nature in 
 the aged not to be confounded with the triumphs 
 of grace. An exercise in exegesis. They seek a 
 contest witli one Slay-good, a giant and a man- 
 eater, and kill him. Mr. Feeble-mind rescued, 
 and prove* a man strong in faitli. Not-right, his 
 companion, killed by lightning. Matthew and 
 Mercy are married; also James and Phebe, the 
 daughter of Gains 222-22-5 
 
 Chap. XII. They resume their journey. Mr. 
 Feeble-mind proposes to g o on alo ne, on account 
 of various scruples and infirmitie s. Ready-to- 
 halt joins liim, and offers to lend him one of his 
 crutches. Remhiiscences. They reach the city 
 of Vanity, and lodge with Mr. Mnason of Cyprus. 
 Religion grown respectable in Vanity Fair since 
 the mart. yrdom of_ j'ailhful. The pilgrims re- 
 main a long time at Vanity Fair. Mr. Mnason 
 gives his daugliter Grace to Samuel in marriage, 
 and Martlia to Joseph, tlie sons of Christiana. 
 Roman Catholicism appears and slays many, 
 carrying off their children to be nursed by its 
 whelps. Great-heart and his friends attack and 
 cripple the monster 225-229 
 
 I'HAP. XIII. They journey on slowly on account 
 of the feebleness of the women and children. 
 They enter the land described in the twenty- 
 tliird Psalm, and are led "into green pastures 
 and by the still waters." The young mothers 
 commit their infant children to One who prom- 
 ises "to gather the lambs with his arms and 
 carry them in his boson?." Other provisions of 
 this covenanTwith believing parents. Mr. Great- 
 heart, Old Honest, and the four sons of Christi- 
 ana kill G'H*»4-JDe,spair and demolish his castle. 
 They release Despondency and his daughter 
 Much-afraid. The pilgrims rejoice over this vic- 
 tory, and the cripple^ Ready-to-halt, and Miss 
 Much-afraid indulge in a dance on the occasion, 
 which seems, unlike modern dancing, to have 
 had nothing lascivious or indecent about it. They 
 arrive at the .Delectable Mountains, and are wel- 
 L-omed by the slieplierds. They are shown the 
 wonders of the place. JIei'c5' receives the present 
 of a wonderful mirror 229-234 
 
 Chap. XIV. They encounter another hero, one Mr. 
 Valiant-for-truth st^.l covered with blood from 
 a recent conflict. They arrive at the Enchanted 
 Ground, where tlie weariness of the journey in- 
 vites to fatal repose, the last danger of the Pil- 
 grims. Mr. Standfast joins them, who describes 
 the offers of Madam Bubble 234-210 
 
 . riAP. XV. Tlie Land of Beulah, the place of 
 assured !iop° and constant peace. The summons 
 comes to Christiana to cross the river. She con- 
 fers with her pastor and takes leave of her com- 
 panions. Convoys of angels attend her to the 
 gate of the city. One after another, her compan- 
 ions are summoned and enter upon the joy of 
 their Lord 241-245 
 
 Vhristian Behaviour, being the Fruits of True Christi- 
 anity.; leaching JTusbuncls, Wives, Parents, Children, 
 Masters, Servants, &c., fwrv to Walk so as to please 
 God ; luith a Word of Direction to all Backsliders. 
 
 the epistle to the Reader. The Author writes to 
 show the relations of good works to faith, to 
 
 apply the doctrine to particular classes, to pre- 
 sent the subject in a compact form, to bear hla 
 testimony to the power of faith to purifj' the 
 heart, and to induce Christians to do well the 
 special work assigned them Pages2i7, 24S 
 
 Pkoposition I. Good works do flow from faith : 
 1. They can have no other source. 2. Faith re- 
 veals proportionately the truth which excites to 
 good works. 3. Faith lays hold of the strength 
 of Christ, Avhich enables the soul to practice good 
 works. Objection. Why is it so hard for men of 
 faith to practice good works? Answer. 1. Be- 
 cause they are weak in faith. 2. Faith sets up so 
 high a standard of good works that believers 
 undervalue their own attainments 249-252 
 
 Proposition II. Every one that believeth should 
 be careful that his works are good. Men have 
 erred extensively both in works of doctrine and 
 of worship. Tests of a good work: 1. It must 
 have the word for its authority. 2. It must flow 
 from faith. 3. It must be rightly timed and 
 placed. 4. It must be done cheerfully 252-2->J 
 
 Good works in the master of a family. — These i»iust 
 have respect to its spiritual and outward Avel- 
 fare. 1. He must rule it. 2. He must lead it to 
 public worship. 3. He must call godly men into 
 it. 4. He must attend to familj^ devotions. 5. 
 He must exclude ungodly books. 
 
 In temporal things.— 1. He must obtain a liveli- 
 hood for it. 2. He must be moderate in liis labour. 
 
 3. He must insist upon harmony in the family, 
 not sulTering children to domineer over servants 
 or over each other, counting a personal injury as 
 slight, but an injury done to God of great impor- 
 tance. In case of a believing wife, treat her as 
 Christ his Church. In case of an unbelieving 
 wi'"e, with meekness instruct and recover her. 
 
 Good luorls in parents. — To instruct and correct 
 their children 254-257 
 
 Good icorks in masters. — Get servants that fear God 
 if poss.;bl«; or, if not, seek their conversion ; not 
 overtasking them, nor threatening them, nor de- 
 ceiving them, nor circumventing them 258, 259 
 
 Good works in a ivife. — 1. She should look upon her 
 husband as her head. 2. She should be subject 
 to him. 3. She should shun gossip, an idle 
 tongue, not usurping authority over her hus- 
 band, avoiding immodest and shovry apparel. 
 
 4. Yet she is not to be a slave, but to be in author- 
 ity next to her husband. All this to be especially 
 observed toward an unbelieving husband, and 
 still more toward a froward husband 259-261 
 
 Good works in children.— To honour their parents, 
 to aid them to remember their love and care. 
 
 261-263 
 
 Good wwks in servants. — Faithfulness and obedi- 
 ence towai-d believing, unbelieving, and froward 
 masters 26;^, 264 
 
 Good icorks in neighbours.— "Vo be upright, kind, 
 meek, discountenancing sin in them, guarding 
 the tongue, and a headstrong, obstinate way, 
 and eschewing covetousness, are duties among 
 neighbours 264-270 
 
 Solomon's Teinjile Spiritualized, or Gospel Light 
 brought out of the Temple at Jerusalem, to let u^s 
 more fully into the Glory of New Testament Truths. 
 
 Introduction 271-273 
 
 I. Where the temple was built 274 
 
 II. WholHiilt the temple 274 
 
 III. How the temple was built 274 
 
 rV. Of what the temple was built 27l> 
 
 v. Who was to fell those trees and 
 
coNTEyrs. 
 
 21 
 
 to dli; those Htoiu><> wltli which 
 Solomon built tlio temple. 
 
 J'dl/e 275 
 VI In what cuiiilltlon tlio tlnibur 
 unil sdiiH s wliorc wlu-n hroiiKht 
 tu bt< hkUl In tho bullilliiK uf ibe 
 
 li'Uiple 270 
 
 VII. or tlio runiidutliiu of the temple... 27d 
 VIII. i)f iho rli-hiir.sM of the HtonoM 
 whirli were litlil for the fuiuuln- 
 
 tloiiof the temple 277 
 
 JX. NVhioli way the tnct' or front of 
 
 the leinple stixMl 277 
 
 X. Of the 1-oiirt.H <.r the temple 278 
 
 XI Of the crt-itl brazen nllnr thnt 
 Kt<HKl In the Inner court of tho 
 
 temple 279 
 
 XII. or the plllarN thnt were before the 
 
 porch <>r the temple.. 279 
 
 XIII. or the helKht orthrxe plllarx (hat 
 
 thus HtoosI Ix-rore the poreh of 
 the I'.iMir of the temple 3S0 
 
 XIV. or (he <lmpl(er»of the pllliirs of 
 
 the temple 2804 
 
 XV. Of the pomettrunate.s adjoined to jy 
 
 these nels (Ml the ehaplters. SD 
 
 XVI. or the rhahiH thnt wwri'upon these ' 
 plllarM (hut stood berore tho 
 
 temple 281 
 
 XVII. or the Illy-work which was upon 
 tho ehnplters that were upon 
 
 (heHe pillars <>r the temple 282 
 
 XVllI. or the riishlon (>r the temple 282 
 
 XIX. Of thei>utwarUKlory of the temple. 28:1 
 
 XX. or the p..r.-h of the temple 2*1 
 
 XXI. or (he ornamentit of the porch of 
 
 the temple 281 
 
 XXII. or (he a>eent by which they went 
 
 up Into the porch of (he temple.. 285 
 XXIII. or th<- KatcH. of the |H>reh of tho 
 
 temple 286 
 
 X.XIV. Of the plMnaclcBof the temple •*« 
 
 XXV. or the jMirters of (he temple ffl7 
 
 XXVI. Of th«> chance i>r the p«jrterH Of Iho 
 
 temple more particularly af7 
 
 XXVII. or the d<M)ni or the temple „ 288 
 
 XXVIIt. or (he leuvex of thU gate of the 
 
 temple 288 
 
 XXIX. \Vhn( the doors of the temple 
 
 wi-n- mitde of _ 280 
 
 XXX. How the d'Mtrsof the t4>mple were 
 
 adornetl „ 280 
 
 XXXI. Of the Willi of the temple 200 
 
 XXXII. or (he itHrnUhliiK the temple with 
 
 preebius HtoneM _ 291 
 
 XXXIII. Of the 2»1 
 
 XX.MV. Of (hf :.• 292 
 
 X.\XV. of thes...... ..J V. >... . went 
 
 up Into Die chKral>era of the 
 
 temple „ 202 
 
 XXXVI. or the molten sea that wa« In tho 
 
 temple _ 308 
 
 XXXVII. Upon whnt the molteo s«a stood 
 
 In tlie temple _ 3M 
 
 XXXVIII. Of' 3H 
 
 XXXIX. •' 96 
 
 XI- " ihls 
 
 r the 
 'II In 
 
 th« U luple . — „ 206 
 
 XLI. Of the rnndlestlelu of the temple. 307 
 XI.II. Of the Iniiip* lo-buiKlnff to the 
 
 cundU'itlk-k.'t iif (lie leinple . 208 
 
 X I.I 1 1, or the shew-bliail nil the tfolileij 
 
 table In the temple ywjje 2M 
 
 XLIV. oi the hUudiTN IxdonKlnR to the 
 camlleHtlckn uiid lumps ol tho 
 
 (••tuple 200 
 
 XLV. or til.- Ktuiir-dlKhet. (Iia( were with 
 
 the Kiuilli r.s III (lit- ii-mpio jug 
 
 XLVI. Of the Koldeii ton^s belonging to 
 
 tho temple !)go 
 
 XLVII. Of (he al(ar of Incense In (he 
 
 •'••»pio .<ni 
 
 XIA'III. or (he Kohlen censers belonging 
 
 lo (be temple ;|jj 
 
 XLIX. or (he KolcbiispiMinsoflhe temple. "Va 
 L. or thobowl.4 and bnsons iM-long- 
 
 InK t«j the temple am 
 
 LI. or the flanoiiH and cups or ii>. 
 
 temjile 
 
 LI I. or the chnrgeni of the lempb- 
 LIII. Ot the Kolnij.s out of (he temple ... ;iui 
 LIV. or the singers belongliiK to tho 
 
 temple jjff: 
 
 LV. or the union of the holy and inoHl 
 
 holy temple nan 
 
 ItVI. or (he hoi lent <ir Inner temple amo 
 
 LVII. Of the veil of the temple .•»» 
 
 LVIII. Of the d<K>rH uf the Inner temple .11,. 
 LIX. Of the golden nails of the Inner 
 
 temple . 811 
 
 LX. Of the Moor and walls of the Inner 
 
 temple „ m-^ 
 
 LXI. of the ark of (he covenant which 
 
 was pla.-ed In (he Inner temple., .tl.'i 
 LXII. or the placing or the ark In the 
 
 holiest or Inner temple .Ill 
 
 LXIII. or the mercy-sent, and bow It wait 
 
 place<l In the holy temple 3IA 
 
 LXIV, or the living waters of the Inner 
 
 temple SI6 
 
 LXV. Of the chill MS which were In the 
 
 oracle iir inner temple X16 
 
 LXVI. Of the hlKh priest, and of his oflico 
 
 In till- Inner temple _ .117 
 
 LX VII. or (he high prlest'h going Into the 
 
 holiest alune SI9 
 
 LXVI 1 1, or (he hiKli priest going In thitber 
 
 but once a year SIO 
 
 LXIX. or the chernblms. and of their 
 beliiK placed over the mercy- 
 seal 111 the Inner temple 830 
 
 LXX. Of (he (Iguns that w«-re u|>on the 
 
 walls of the Inner temple CI 
 
 Thf J< rii^<il>m .s 
 Vilrst o/ itrn . 
 
 Sho ' ■' ' 
 
 fimi 
 
 Un.l 
 
 in thr imji/ o/ Ihrnt thnt iioultl !■ 
 
 fort of thotc that fnir thr;/ hnn- 
 
 Holy Ohotl. 
 Introtlucllon ... ..: , .. i 
 
 The dlitclpleit were coiiiinuinU'il l» pri it< li. " ImkIii- 
 
 nlng at Jerimalein." liy u Jeiiiiuil<-iii Hlniier, 
 
 Hun 
 
 l.u 
 
 
 
 pr..) 
 
 
 
 btK>. 
 
 
 
 I. Tb. 
 
 
 1 
 
 moMl nwO. 
 
 i. 
 
 11 1 
 
 of hU name. 
 
 i. 
 
 It ^ 
 
 lo others. 4. 
 
 It 
 
 »p«-«- 
 
 ol Salan. &. Hui^i si 
 
22 
 
 CONTENTS. 
 
 the best helps to the Church, because of the severe 
 contests with the devil they have in parting 
 from him, and because of their knowledge of his 
 secrets. 6. Sucli sinners are apt to love most. 
 The author here refers to a story that Mary of 
 Bethany was the same Mary who was a public 
 sinner, and who aiuointed Jesus' feet at the house 
 of Simon. 7. Because grace finds the best matter 
 to kindle upon in such sinners. 8. By saving 
 such sinners, others are left more completely 
 
 without excuse Pages 330-346 
 
 11. The application— 1. Such salvation shows the 
 heart of Christ. 2. It shows the sufficiency of 
 the merits of Christ. 3. It gives encouragement 
 to all to come to Christ 34(}-o66 
 
 The Holy War, made by Shaddai upon Diabolus 
 Jor the Regaining the Metropolis of the World ; 
 or the Losing and Taking again of the Town of 
 MansoiU. 
 
 The Author's Preface (in verse). Answer to the 
 charge of plagiarism in the "Pilgrim's Progress." 
 The history of Mansoul well known to many, 
 especially to the author. He knew Mansoul in 
 its sin and allegiance to Diabolus. He witnessed 
 the attack by Emmanuel, the final capture, and 
 the blessedness introduced by the victory. He 
 also was present through the long struggle which 
 followed for the final possession. He is then 
 uttering no fable, as many authors do 367-3{)9 
 
 The continent of Universe. The fair and delicate 
 town of Mansoul— its beauty, dominion, defences, 
 and entrances 370, 371 
 
 The history of Diabolus, the enemy of Mansoul ; 
 his origin and fall. Diabolus has a consultation 
 with his officers, and it is agreed that Mansoul 
 shall be assaulted by Diabolus alone in the guise 
 of a familiar animal, concealing his intentions 
 by all manner of deceit, while one Tisiphoue 
 should lie in ambuscade to shoot Captain Resist- 
 ance as soon as he should appear upon the walls. 
 
 371-373 
 
 Diabolus appears before Ear-gate and demands 
 audience of the chief men. While he is speak- 
 ing. Captain Resistance is shot. Ill-pause then 
 makes a speech. The people eat the forbidden 
 fruit, are made drunk thereby, and open the 
 gates to Diabolus and his crew. He is chosen 
 king. He deposes the Mayor, Lord Understand- 
 ing, and the Recorder, Mr. Conscience. He dark- 
 ens Understanding by building a wall before 
 the windows of his house. Debauches Con- 
 science, and then persuades Mansoul that the 
 Recorder is crazy 373-376 
 
 Diabolus next makes Lord Will-be-will his lieu- 
 tenant, with Mr. Vile-affections for his deputy. 
 The image of Shaddai defaced. Other officers of 
 Diabolus : 376-378 
 
 A message sent to Shaddai concerning these trans- 
 actions, who forms a plan with his son for the 
 reoccupation of Mansoul. Diabolus endeavours 
 to conceal this plan from Mansoul, Induces them 
 to lake a new oath of allegiance, proclaims un- 
 bounded liberty in all fleshly lusts, and arms the 
 people with an iron helmet to cover the head, a 
 breastplate to harden the heart, a tongue set on 
 Are of hell for a sword, the shield of unbelief, and 
 with a peculiar piece called " a dumb and prayer- 
 less spirit." 378-383 
 
 VIeanwhile, Shaddai organizes an army under 
 Captains Boanerges, Conviction, Judgment, 
 and Execution, stout, rough-hewn men, whom 
 Shaddai was accustomed to put in the van 
 
 \ 
 
 of his armies. They entrench in front of Ear- 
 gate Pages 383, 38^ 
 
 Diabolus makes a speech to the citizens which 
 sets them running about and crying, "The men 
 that have turned the world upside down are 
 
 come hither also." 384, 385 
 
 Boanerges utters his summons at Ear-gate, but 
 no one appears to listen. At last a conference 
 takes place, and each of the four captains de- 
 livers his message. They demand the imme- 
 diate surrender of Ill-pause. Their demands 
 refused by Mr. Incredulitj', the mayor, who de- 
 clares his belief that they are no soldiers of the 
 King, but only vagabonds 385-389 
 
 The attack commences, directed chiefly against 
 Ear-gate, but is unsuccessful. Mr. Tradition, Mr. 
 Human-wisdom, and Mr. Man's-inventiou en- 
 list in the army of Shaddai, but are taken pris- 
 oners, and enter the armj' of Diabolus under 
 Captain Anything. The captains succeed in 
 tearing off the roof from the house of Mr. Under- 
 standing with their missiles, so that he bad much 
 more light than heretofore. They also kill Mr. 
 Swearing, Mr. Whoring, Mr. Fury, Mr. Stand- to- 
 lies, Mr. Drunkenness, and Mr. Cheating, and 
 dismount two great guns at Ear-gate, called 
 Heady and High-mind. Mansoul in constant 
 alarm day and night;. Perplexed thoughts. Con- 
 science, the old recorder, utters woi'ds like great 
 claps of thuuder, so that the town would have 
 surrendei'ed had it not been for old Incredulity 
 and the fickleness of Lord Will-be-will 389-391 
 
 At last. Lord Will-be-will proposes a surrender 
 upon conditions drawn up by Mr. Ill-pause, 
 which are indignantly -ejected. A mutiny iu 
 Mansoul in consequence, convoked by Mr. Con- 
 acience and Lord Understanding, who are cast 
 into prison by Diabolus 391-394 
 
 The captains send a petition to Shaddai for rein- . 
 forcements. They are sent under command of 
 Prince Emmanuel '. 394-S97 
 
 The town now completely invested. Mounts are 
 erected against it, as Mount Gracious, with its 
 white flag, and Mount Justice, with its red flag. 
 Mansoul is silent. A parley between Emmanuel 
 and Diabolus, but in a language which Mansoul 
 cannot understand. Emmanuel then addresses 
 Mansoul directly, but double guards are set at 
 Ear-gate, and nothing is heard 397—101 
 
 An attack is then prepared, when Mr. Loth-to- 
 stoop appears and proposes to suri'ender half 
 the town to Emmanuel. This rejected, he pro- 
 poses that Diabolus shall have a private place 
 within to live in, and Emmanuel all the rest. 
 This rejected, he proposes that Diabolus shall 
 ■enjoy the hospitalities of the town on an occa- 
 sional visit. This rejected, he proposes that the 
 Diabolonians of the town be allowed to remain 
 unmolested 401,402 
 
 Other similar propositions being rejected, a gene- 
 ral attack commences by all the captains. ..402-104 
 
 Diabolus then vainly proposes reformation instead 
 of surrender 404, 405 
 
 Ear-gate is broken down, and Emmanuel's forces 
 enter. They force the strong castle of Mr. Con- 
 science, who is full of fear and perplexity. Ill- 
 pause slain. A capitulation proposed. No answer 
 returned, since the proposal came only from 
 Lord Understanding and Mr. Conscience. The 
 castle of Diabolus forced. He is summoned 
 from his den by Emmanuel in person, stripped 
 of his armour, and exhibited in the market-place. 
 and sent away into a salt desert. Mr. Conscience 
 
CONTEyTS. 
 
 i>a 
 
 liunl Uitdi-rNtniuIIng, ftud Lord WIII-Ihi-wIII put 
 lu prl.suii. AftiT pfiiltrrit )><.-lltli>iiH 1)11 tho purl 
 of tliu town, llie Frliici* nuiiiiiioiim Itiu priMitni'rH 
 bt'ft>rt' lilin. Willi*' tin- vU-tory K"li>i'd l»y Kiiiitiun- 
 llfl In priM.-litliiit*«l iinilil miiiidIn orcrlc.stlal iiiilAlf, 
 Ihi- priHonciH .slioiitiiiK AiiKu I'liy-.i Wt-lH 
 
 Kfltsf (Inn •■••iiipled' htilXiilNsloii ol tho Will, tlio 
 UiidfrHiikiiiliiiK, kikI iIk- < '<>iiscu-iii'<>, a iiiilvtTMil 
 ttiid i'(>iiipl>-i<- piii'itoii ix prtK'titliiicd 111 Maiisoiil, 
 mid (lif (own ts mil U Willi rfjolcliiK -(UHlu 
 
 Tilt' piirllU-alluii of ihf diy. Tin* trliil of tli<> liliih- 
 oluiiluii> rfiiiuliiliiK III 11, iiiid llu> fXi-cuiloii ul 
 the clik-r o( tlu-iii. Tliu luvu of KiuiiiaiiUfl for 
 llaii!>uiil and tliv Ininquuttt lio gavo continually. 
 
 Eniinunuel i-uiuinlls MuiinouI to the giildaiifc or 
 lUv Holy .Spirit, wlio utt lord Koorelary Ix to tako 
 of ttif ihlncH of Clirlsl Hiid to hIiuw unto tlioin, 
 •iicl to (hf teacliliiK ol Kt'oordvr t'oiiM-loiicv lu 
 nil moral duties. NVarnliiK!< and In.strui-tluiis of 
 Kinnianutd <aM33 
 
 Mr. I'arnal aecurlty Hiid other DlnlxdonlunsHcdut'e , 
 the elti/.«-n!« with fair and deeepllve words. I'-ut^l 
 ni»nui-l wlihdrawN Irom ihein. 'I'Ih- |i|iiIhi|i>iiI;iiiV| 
 p<-tltloil (heir prince to rt'lurii. ami receive fioni I 
 hint In.struelloiiii how to du hU work. Mr. I'ry- 
 well tllNCoverN their plot, and atiiiounce.s thai j 
 IilatHiluii Ih aliout to iiiareh aKaln.st the city with 
 an army of Doubters, under the eoniinutui of 
 Genenit Incredulity. The corporation (ukeineaK- 
 uren of defence— V 1 7... they close the uatcs; they 
 •earrli for I>lai>oloiilanM liirklnu In theclty ; they 
 re«|ulre of oll'cndcrs public conlc^slon; they ap- 
 point a day of fanllng and prayer, and petition 
 Shnddal for help „. «>-H0 
 
 rhey find I)lulK>lonl(tn8 who had clmnKed their 
 nainen for cohci-nlnieiit, ns Ixinl Covetousness 
 wim found hid In Mr. Mind's Iiouhv under the 
 ii.iiii. 'f rrudent-thrllly: in (^>rd Wlli-l>u-will'H, 
 ■ 'I-.' I. L-< IvIousnefiA under the name of llarni- 
 1. vsiiuiih UO-V*) 
 
 DIatx'lut with Ilia army Invests tlte rity. Mans4iul 
 
 app:!' s to Ito-order •■onsclenoe for ttdvico, hut 
 
 :•• comfort till Lord UndontlundInK ex- 
 
 ■lid Inlerpr^lH his wordo, when the cltl- 
 
 tletermlned resistance. 
 
 1' iicl deceit. Tin- eolllest 
 
 I into the CHMtle, llllliiK the 
 
 ^ of lieil-ilre. For two yeum 
 
 au<k 14 hitU the lHaltoloniaiiii liold the town, 
 
 )lll( rnii kkI iii> nn-t-iM (ii th" mmllH. Th<' p«-ti- 
 
 tl'T . ■ .-e 
 
 ». MIIIK 
 
 Tliry 
 
 (iiein their 
 y for iild, 
 
 ! Iitar!tl\ 
 
 nf KmnMnuvl. 
 
 I»>, Mil 
 
 MnHMiul 
 
 n»«« 
 
 l«r .. 
 
 rid 
 
 — *»i. *H 
 
 tl »>f iHnboln* nnd hl« prlnera how they 
 In R plan to 
 ' Utia worhl, 
 .1* .1.,! they 
 
 determine to withdraw frOR. liie tuun liit.i tb« 
 open Held /'fj/r* IU;Mb« 
 
 While this diabolic council is In s. ss i aptalD 
 
 Credence receives uu order Iniiii i Juiiialiii-I di 
 niecl him o:i (he third day In (he lldd— an 
 Wlllcll he could not oonip|-eh>'ii>| i||| he \ 
 fornuHl by tin- lord secn-iary ol the pi 
 Itlabolus and of the coihImk uI l.iiiinaiiii. 
 UKi'eularmy. The Joy of Miiii>oiil uikI Hi 
 stvriiallon of the eiiini), who Miihiliaw to ihr 
 open Held. On the uppolnied day, I'.ipialn <;re- 
 deuce liiakeH a sully. A llerce batlle ciihiich, the 
 liisuv of which Is lor a ioii^ (line tlouhdiii. Mr. 
 .Speedy conies wKli (lie in ws that Kliiliiaiiuel la 
 ii( hand. l>laboltis uiid hl.t aniiy of l)otibti4^ 
 sunouiitletl. lie and his cuplain-^ !i. . 1 1 ., >. i,..;.- 
 army put tu the sword 
 
 The Prince enters Mansoul aini<i 
 
 , the people. They wanli In the iom.iKUi cvi iiti 
 Judiih and Jerusiileni, and arc < iiMoiHctl front 
 their pollution. They '*i''>i'*°l> <"- 
 lurkliiK liiabolonlaiiH wlliilii i\: 
 
 Hy order of Kminanuel they seii<i » v iii.< m m 
 
 bury tluMlead of the army i>f Doubt > r~ and li-u\e 
 " not u botiu iior a skull nor a piece ol a lione." 
 
 407, tot 
 
 DIabolus having deHceiidcd lliroagh JIidl-i$ate tu 
 Ills deti, orgaiii7.es anuther expedition uKaliiMl 
 Mansoul, consisting in part of Doubters and lu 
 part of Iiio«Hl-iiieii, still under tin- coiiiiiiaii<l of 
 old liicretlullty. Thenrmy, twenty-tive thcoand 
 strong, l>elca|i;uer Malisniil. Their suiiiiiikIi.s to 
 surrender Is taken to Kiiimaiiuel, who fortliwlth 
 urgalil/es the defence. The siege Is Ioiil: i.ii'l 
 severe, as a trial for the faith, hope, and . 
 Mansoul. At Inst an attack is ordcicil • 
 Prlucx>, which resulla in the entire rout oi ihe 
 l>oubter8 aud the capture of the Iil<HHl-men In a 
 Unly :-| 
 
 Four of the fugitive Doubters make tl ■■> 
 
 the town, where n. v i.i.i.. i.. n... > . 
 olonlaii, Mr. I 
 turetl, tried, aii^ ■• 
 
 Other resident Diabuloiiiuu» nuuKtit oui iiiid de- 
 stroyed, hut some reiiiatnuti to the lime wlieu 
 Mansoul ceast.-d any longer to dwell In (he king- 
 dom of ITiiivei-se '. 475, ITb 
 
 Kmmaniii.-l appoliiis a iluy when he hoMs a convo- 
 cation of the Whclc people of .Mitli^i -til. Ilctli.li 
 priM-lalnis mans .\....iiiiL- -•.-<■ .im I i...,..i;-« 
 proinlseK; he • 
 he gives thciii 
 bids them he failtilol uui- 
 receive tliK crown ol life 
 
 man ttml Mr. . i 
 
 Introduction ... '"« 
 
 This history, wb'.cii la In stni. ■> 
 
 point of vIvldnexK and dramuii' i n- 
 
 allcgorlea of Ilunyan, la given '.ii lU-- i>>iiii of a 
 
 diahwun. In which the vices ami ci lines of a 
 
 thoi 
 
 com 
 
 Clirlsl n :, ;.. 
 
 Cb" 
 
 nrr •'» nij if'i I y '^" »■"' " ""•' 
 
 HI" I. 
 
 Tbia is .k iii'iot tiiriimi and cinboralp prnvntaMfia 
 
24 
 
 CONTENTi. 
 
 of the nature ot the duty of coming to Christ, of 
 the difflcUiiies and objections of tliose who are 
 attemptms to conae to Clirist, of tlie nature of 
 the reward of tliose who accept Clirist, and of the 
 doom of mose wlio reject liim. It gives an in- 
 sight, perhaps better tlian any otlier of Ban- 
 yan's extant worJis, into his cliaracter as a 
 preacher and tlie sources of his remarltable 
 power Pages 561-ti26 
 
 3%e Barren Fig "tree, or the Doom and Downfall of the 
 Fruitless Professor ; showing that the Day of Grace 
 may be past ivith him long before his Life is ended: 
 the Signs, also, by which such Miserable Mortals 
 may be known. 
 
 To the Reader 627 
 
 This is an exegetical discourse, of a practical and 
 hortatory nature, concerning the cursing of the 
 fig tree on wliich our Lord found notliing but 
 leaves 628-653 
 
 A Discourse on Prayer, tuherein are briefly discovered — 
 I. What Prayer is. — JI. What it is to Pray ivith the 
 Spirit. — III. Wliat it is to Pray with the Spirit, and 
 ivith the Understanding also. 
 
 Definition of prayer 655-659 
 
 Fraying with tlie spirit 659-665 
 
 Praying with the understanding 665-670 
 
 A. word of information, of encouragement, and of 
 rebuke 670-675 
 
 A Relation of the Imprisonment of Mr. John Bunyan. 
 Minister of the Gospel at Bedford, in November, 
 1660; his Examination before the Justices ; his Con- 
 ference ivith the Clerk of the Peace ; what poAssed 
 between tlie Judges and his Wife when she Presented 
 a Petition for his Deliverance, <&c. Written by Him- 
 self. 
 
 Arrested November 12, 1660, while preaching. Op- 
 portunity for escape. Reasons for neglecting it. 
 The examination before the justice, and a con- 
 versation with one Dr. Lindale 677-681 
 
 Examination before tlie quarter sessions. Sentence 
 of banishment or hanging 681-684 
 
 Conversation with tlie clerk of the peace 684-687 
 
 The coronation of the king. Reasons why Buuyan 
 could not be pardoned. Interview of Bunyan's 
 wife with Sir Matthew Hale, and his treatment 
 of her. The temper of Justice Chester 687-690 
 
 Prison MedUalions (iu verse). Dedicated to the 
 heart of suffering saints and reigning sinners. 
 
 691-694 
 
 Reprobation Asserted, or the Doctrine of Eternal Elec- 
 tion and Reprobation promiscuously handled in 
 Eleven Chapters; ivherein the most material objec- 
 tions made by the Opposers of this Doctrine are fully 
 answered, several doubts removed, and sundry cases 
 of Conscience resolved. 
 
 Reprobation is a reality 693-696 
 
 It is the negative of election 696, 697 
 
 rt was fixed from before the foundation of the 
 
 world 697-699 
 
 Its causes 699-701 
 
 Its unchangeableness 701, 702 
 
 Reprobation not the same as appointing to eternal 
 
 condemnation, nor the cause of it 702-705 
 
 The reprobated have no cause of complaint against 
 
 God 70,5-707 
 
 No hindrance in obtaining salvation 707-709 
 
 The offers of the gospel are made to the reprobated. 
 
 709, 710 
 
 These offers cannot be received by the reprobated, 
 
 Bor "r deed by the elect, save by the special aid 
 
 of the Spirit, which is given to the latter aTid 
 
 withheld from the former..... Pages 710-7U 
 
 Still, the offers of grace are made to the reprobateu 
 in order to show, in various ways, the nature of 
 sin, and the justice and mercy of God, and espe- 
 cially to command the assent of the intelligent 
 universe to the necessity of their condemna- 
 tion 713-720 
 
 The Strait Gate, or the Great Difficulty of Going to 
 Heaven. 
 
 To the Reader 721 
 
 This is a tractate containing practical directions 
 pointing out the entrance and the way of salva- 
 tion 722-739 
 
 The Heavenly Footman, or a Desa-iption of the Man 
 that gets to Heaven; together with the iv ay he run.i 
 in, the marks he goes by; also some Directions how 
 to run so as to obtain. 
 
 An epistle to all the slothful and careless people. 
 
 741-743 
 
 This is a description of the Christian life under the 
 
 f image of a journey. It is supposed to be the trea- 
 tise referred to in the introduction to "Pilgrim's 
 Progress ": 
 
 "I, writing of the way 
 And race of saints in this our go.spel day, 
 Fell suddenly into an allegory 
 About their journey and the way to glory." 
 
 744-7.58 
 
 Sighs from Hell, or the Groans of a Damned Soul, 
 discovering from Luke iv. the Latnenlable Estate of 
 the Damned ; and may fitly serve as a Warning 
 Word to Sinners, both Old and Young, by Faith in 
 Jesus Christ to avoid the same place of Torment; 
 with a discovery of the usefulness of the Scriptures cm 
 our safe conduct for avoiding the Torments of Hell. 
 
 The Author to the Reader 759, 760 
 
 This is an explanatory discourse upon the parable 
 of tlie Rich Man and Lazarus 761-814 
 
 A Confession of my Faith, and a Reason of my Prac- 
 tice ; or, ivith who, and who not, I can hold Church 
 fellowship or the Communion of Saints: showing, by 
 divers arguments, that though I dare not communi- 
 cate ivith the open profane, yet I can ivith those visi- 
 ble saints that differ about Water Baptism ; wherein 
 is also discoursed whether- that be the entering ordi- 
 nance into fellowship or no. 
 
 To the Reader 815, 816 
 
 The nature of God. The Trinity. The resurrec- 
 tion. The divine and human nature of Christ. 
 The righteousness which saves the sinner is the 
 righteousness of Christ, gained by us as we are 
 united to him. His exaltation. The final judg- 
 ment 816-S20 
 
 Christ's rigliteousness ours by grace. God only 
 can impute this righteousness. This mputation 
 made on condition of faith, which faith puts it- 
 self forth in such acts as purely i-espect a gift^— 
 viz., receiving, accepting, &c. This faith is the 
 work of the Spirit, performed only in those who 
 were eternally ordained to life 820, 821 
 
 Election is free and permanent, made from eter- 
 nity, not upon the ground of foreseen good 
 works, but as itself the origin of such works, 
 the elect are chosen in Christ; nothing can hin- 
 der their conversion and salvation. They know 
 of their election only by being actually called. 
 Election achieves its ends only through means. 
 
 821, 82^ 
 i"''i''-' ,ii calling is by the Holy Ghost attending 
 
CONTENTS, 
 
 26 
 
 the word. It convict* of bIm, nwnkciiH fenr of 
 puulKliiiifiit ; It Miiiclltlcs, prudiH-lii^ fultli, li(i|)<>, 
 rep«'Htanco, uitd lovo I'uyet Sii-SZ\ 
 
 riit' 8<-rlpturt.*!i are tlio won! of Qtxl, utile tu innku 
 mull wUe unto Kulvutlon without ttio aUI of 
 uny liuinuu Invt-ntloi).-*. Tliclr object to tcncli 
 what uln U. urnl to Itml uh to ClirlHt. Tlicy 
 will t>e Hurcly fultllliHl. M<-u will be JuilKod by 
 them 821 
 
 HuniuntCovcrninontHuriuifciiMrH appointment. t£M 
 
 A rrtiaon o/ tni/ pruclice in wnmhijt. 
 
 i. Willi whom I ilurc n<it hold church communion. 
 1. With them thut profcxM not faith uml holiness, 
 »XcUiilliii; u real Miint If he he not visible by pro- 
 feiiMlon, aiul IncliulliiK even theMe<-ret hypiK'rile 
 If ho Ih,' hill by u credible prole.s.slon. (<i) liccuuse 
 Uod liuth from the iH'ijInnlni; made tlilM dlNtlnc- 
 llon. He banished fain. When seed of Scth 
 commlxi-d In wondilp, he Kent Nouh to preach 
 itKuliiHt It, mid tH'cnuse they would not cense, 
 MMit the tlotxl to detitroy them; and so In many 
 other liiNtaiu-es. (fc) Ilecuuse It Is so commanded In 
 the .s«-rlptures, e»p«'clally In connection with the 
 niicleiit (.'hurch. (r) Kecuuse such Kthee.\ample 
 of the New Testament churches, they beliij; made 
 up of the "calUtl of Christ "—tlu>se who have 
 drunk Into IiIh Spirit— llio«e In whom Is Uod— 
 the purtakent of tho Joy of the ({ospel— the In- 
 wardly circumcised— the lurncil from Idols- the 
 botly of Christ. (<1) Because separation from the 
 World Is the duty and prlvllfi;e of the I'liurch. 
 (fi lle<-.mse unli>ii with theworhl Is IncoiiKruous, 
 us (III- I'l >uKhliii; of theii.xand the ass toi;elher. 
 \/ 1 Iki-ausesuch union Is pernicious and ilestruc- 
 tlve, as lit Khown especially In the history of 
 Israel, (i/) B«»cnuse It provok«'th (Jod to severe 
 JiidKiuents. The objection considered that there 
 liuvo ulwuys been the openly profane In the 
 
 Church SiV^sas 
 
 I. With whom I dare to hold church coiMmiinion. 
 /v -''iri-'rri/ obs^TvalionM. Thero are but two 
 : . s In the Christian Chureh — Huptlsm 
 ail I t .•■ I^>rd'B Supper. Not fundamental nor 
 eiutentlul to Chrlstlun cnmmunlon. To ascribe to 
 tham nil undue Importance Is torommll Idohitr}* 
 with Ootrn own Institutions, .-trwicrr. I dure 
 have church nimmunlon with men of fulth and 
 boI;ii' \e n faithful and credible relation 
 
 tliir rutetl by the testlliKiliy of others 
 
 to 11 >.- -lent lives. Tills In the rule of 
 
 chureh ri'i:"\v-.lilp aiitl the only liiltlatliii; ordU 
 nance, and <-i>rres|>on>U with clrcuiiielslon under 
 the auclciit dlM|H'nsatloii, IjcIiik the circuit)- 
 cUloii of the heart, l/iiflunt. Rhould thi*y not 
 b« rec«'|v<><l to church fellowship tlirouKh water 
 Niptlslii lui tho InlttntliiK onllnunee? Antii-rr. 
 
 i:.M' • 
 
 orew . for want of It. John, 
 
 the t: r*-*! no Chureh. The 
 
 eunuch, Coriielitut, the Aiitlorh convertM. and 
 I,ydli» w^rf n'Cd'lved Into no (tiurrh bjr ihelr 
 ••ap' !>ey were, they mu»t have Jolnml 
 
 "■•"1 •'hnrch.alnce no other U vlalble. 
 
 W"" - Anj. 
 
 To ^ ,. ity 
 
 whi»' ^.1. " 
 
 Ams. Ily ih« won! of 
 In tl>«> life, throuah • 
 
 The len conimandmentA ithouhl In* made the f^t 
 of (kith. fUtjrrtion. Yet In all cn»m wat<-r t>ni»- 
 Uain ahould prtrtdt church mrmb»nUilp. i ' 
 
 It has done so on a matter of fact, l>ut It need not 
 ns u matter of necessity. Moreover, there U 
 no pr<K)f that any were refused udml»Miou to 
 the Church who were In iloubi about bupllam. 
 There Is, in fact, no proof thut all comniuhl- 
 cantM were baptized. Three text* on Ihlit iKtIiit. 
 
 The author now admlis, for arKUiinni s sake, ihat 
 
 baptism iJlhe InltlatiMy ordliiaiu f the i hurch, 
 
 accordliit; to the common belief, but even on that 
 Krouiid ainrms that a bellevltiK man may be re- 
 ceived without If. 1. Ihcuuse he hns something 
 better than baptism— he has/ai'/A; and having 
 this, you liiive no rlKht to -xclude him Irom tho 
 Church becuuse he do«'s not uKree with your 
 opinion llbout buptlsm. '.'. HecaUHe they who 
 are "bupll/.ed by one .Spirit IlitotMic luxly '• have 
 "one baptism," and that Is all which Is essiiitlul 
 in the case. 3. Because all such have Ihv <tijclrin4 
 fit baptism, though they come short In the prac- 
 tlcc. i. Be<-nuse G(nI holds comnuinlon with 
 them. 5. Because failure In such an outward 
 ordinance does not unchristian us. 0. Itccuiisu 
 ••dltlcatloii Is of more concern than aKreemcnt In 
 externals. .Scripture iiiithorltles for this vli'W. 
 7. Becuuse love Is worth more than baplisin. h. 
 Attempts to exclude from communion on higher 
 grounds than this are condemned by the Bible. 
 9. This exclusion Is an attempt to exclude frf>ra 
 tho blrth-rlKlit to which tlicHe non-conforming 
 Christians are born of God. 10. It shows con* 
 tempt; it Implies the existence of some great 
 InliiUlty in them. The absurdity of hearing 
 them prcnch.and JoIhIiik with them In prayer, 
 while yet excludlii« IIkiii from the communion. 
 Objection. Would you then hold commiiiilon wito 
 a Komnn Catholic? Yes, If he bo a visible suln* 
 an before defined. But suppose lie reiulna hu 
 connection with thut Church? Thut Is Impoa- 
 slble If ho desires to Join u Christian Churclu 
 But sujipfwc he retains some of the errors of that 
 Church? If Ihcy are fundumenlal eri')rs, such 
 ns eat out the very life of rell({lon, exclude him 
 a.s not n fi>it/c saint, but If otherwise, recclv*- him. 
 But this Is receiving; (or opinions sake, which 
 you condemn. No, becauao It Is un opinion 
 which la a test of Christian character, not an 
 opinion In lesser mutters IJS3-830 
 
 PructlcAl application of the whole MO 
 
 Diffrrrncra in Jutliptirnt ttbout Wairr B'tptitm no liar 
 In (.\immunion. To cnmmunicnte icith SdinU, at 
 fitiinU, proved tawM, in iinncrr to a book writltn by 
 the llajttiMta, and publi»hrd ht/ ,»fr. T. I', and Mr. 
 W. A'., entitled "Noinr ,ij on- Ihat 
 
 jKirl of Mr. liununn's ' ', Utuchtng 
 
 '" fh Cbiiliiliifiinri 11 11/1 , • '-ri," 
 
 \n their iJijertiuna m • aif 
 
 'I, and the doctrine t^f O 'Cried 
 
 and vintlieated. Here ia atto Mr. Urnry Jette't 
 judijntftit in (he case./uUy deetarin'j t/te dottriitt J 
 hare asaerled. 
 
 To the Header ... Ml 
 
 ThU la a polemic treatlae, written In uiikwer loan 
 opiMineiil, nn<l lurtf-lv innde up of ex|><>*iirea of 
 ' ' ; th0 
 
 . for 
 
 Mr. Henry J' •lun 
 
 of ci-rtain i .•>n— 
 
 •■uch a«, "Hiiu thut is w<.ak in the fuitu icoelT* 
 
26 
 
 CONTENTS'. 
 
 ye " (Rom. xi v. 1), and the clause, " one baptism.'' 
 Eph. iv. 5 Pages 869-875 
 
 Peaceable Principles and True, &)• a Brief Answer to 
 Mr. IJnnvers' and Mr. Paul's books against my Con- 
 fession of Faith, and Differences in Judgment about 
 Water Baptisnt no Bar to Communion; wherein 
 their Iscripturcless notions are ovei-throivn and ')ny 
 peaceable principles still maintained. 
 
 This is also a controversial treiftise, farther ex- 
 plaining and emphasizing the principles enunci- 
 ated in "Reasons of mj- Practice in Worship." 
 
 877-885 
 
 The conclusion 885-887 
 
 Questions about the Nature and Perpetuity of the 
 Spvtnih-Day Sabbath, and proof that the First Day 
 of the Week is the true Christian Sabbath. 
 
 In the introduction the author takes the ground 
 that while a sabbath— a day devoted to religious 
 duties and v^orship— is moral, and so perma- 
 nently obligatory, the particular day to be ob- 
 served is a matter of special enactment... 889, 890 
 
 Argument. Tlie seventh-day sabbath is not made 
 known by the light of nature, but only a sabbath. 
 
 891, 892 
 
 It was not enjoined by any positive precept from 
 Adam to Moses 892-895 
 
 The Gentiles were not included with the Jews in 
 the Mosaic coiiunand 895, 896 
 
 It fell with the other Jewish rites, and was not 
 afterward improved by tlie apostles.. 896-9'JU 
 
 The first day of the week is the time fixed upon in 
 the New Testament as the day of public worship. 
 
 900-916 
 
 Mr. Bunyan's Last Sermon, Preached July, 1688, on 
 the text from John i. 13: " Which luere born not of 
 blood, nor of the will of the flesh, nor of the will of 
 man, but of God 917-920 
 
 Of the Trinity andaCliristian: howa Young or Shaken 
 Christian, should demean himself under the iveighty 
 thoughts of the doctrine of the Trinity or Plurality of 
 Persons in the eternal Godhead 921, 922 
 
 Of the Law and a Christian 923, 924 
 
 Instruction for the Ignorant ; being a Salve to Cure 
 that great luant of Knowledge in both Old and Young : 
 rtrepared and presented to them in a plain and easy 
 Dialogue, fitted to the capacity of the weakest. 
 To the Church of Clirist in and about Bedford... 92.5 
 This is a statement of theological doctrines in the 
 form of a catechism 926-9i3 
 
 Of Justification by an Imputed Righteousness, or no 
 Way to Heaven but by Jesits Christ. 
 
 1. Definition of terras 945-947 
 
 2. Men are justitied while sinners m themselves. 
 
 947-964 
 
 3. Men are justified while sinners in themselves 
 only by the righteousness of Christ. ..Pa^es 964-976 
 
 Poetical Piece.s of Mr. John Bun y an. 
 
 F^al and Gerizim, or the Blessing and the Curse. 
 
 being a short exhortation to Sinners, by the Mercy 
 
 and Sevc'7-ity of God. 
 
 Prom Mount Gerizim 979-983 
 
 From Mount Kbal 983-985 
 
 One Thing is Needful, or Sei-ions Meditations upon the. 
 Four Last Things— Death and Judgment, Heaven 
 and Hell. 
 
 An introduction to the ensuing discourse 987 
 
 Of death 987-989 
 
 Of judgment 989-991 
 
 Of heaven 991-994 
 
 Of hell, and the estate of those that perish.. 994-997 
 
 A Caution to Stir up to Watch against Sin 999, lOQO 
 
 Divine Emblems, or Temporal Things Spiritualized — 
 
 fitted for the use of boys and girls. 
 
 To the Reader 1001,1002 
 
 Upon the lark and the fowier 1003 
 
 Meditations upon an egg 1003,1004 
 
 Upon the flint in the water 1004 
 
 Upon the fish in the water 1004 
 
 Upon the swallow 1004 
 
 Upon the bee 1004 
 
 Upon overmuch niceness lO'JJ 
 
 Meditations upon a candle lUOO 
 
 Upon the sacraments lOUo 
 
 Upon the sun's reflection upon the clouds in 
 
 a fair morning 1005, KMii 
 
 The sinner and the spider 1006-lOOS 
 
 Of the mole in the ground 1008 
 
 Of the cuckoo 1008 
 
 Of the boy and the butterfly 1009 
 
 Of the fly at the candle 1009 
 
 On the rising of the sun 1009 
 
 Upon the promising fruitfulness of a tree.. 1009, 1010 
 
 Upon the thief 1010 
 
 Of the child with the bird on the bush 1010, 1011 
 
 Of the rose bush 1011 
 
 Upon the beggar 1011 
 
 Upon the horse and his rider 1011,1012 
 
 Upon a penny loaf 1012 
 
 The boy and watchmaker 1012 
 
 On the cackling of a h£n 1012 
 
 Upon a snail 1013 
 
 Upon a skilful player on an instrument 1013 
 
 Of man by nature 1013 
 
 Upon the disobedient child 1013,1014 
 
 Upon a sheet of white paper 1014 
 
 Upon the frog 1014 
 
 On the barren fig tree in God's vineyard 1014 
 
 On the going down of the sun 1014, 1015 
 
GRACE ABOUNDING To THE THIEF OF SINNEIIS: 
 
 IN A lAlTliri L ACCOUNT OF 
 
 THE LIFE AM) DEATH OF JOHN BUNYAN. 
 
 OOBKBCTED AND MDCII EXLAROKD DY THE AUTHOR. FOR THE BENEKIT OV TIIK TKMPTKD 
 
 AND DEJECTED CHRISTIAN. 
 
 Gome and hear, all ye that fear God, and I will declare what ho bath done for my foal. — Psalm Ixvi. 16. 
 
 PREFACE. 
 
 WRITTSN BY THE AUTHOR, AND DEDICATKD TO TUCSE WHOM OOD IfATFI COUNTED HIM WORTHY TO 
 BEOCT TO FAITH HY HIS MIMSTKY IN THE WORD. 
 
 CHlLnREJT, grace be with you. Amen. I being taken from yon in presence, and so tied ap 
 
 ■'at I cannot perform that duty, that from God doth lie upon mc to youward for your further 
 
 lifying and building up in faith and holiness, &c., yet that you may see my .soul hath fatherly 
 
 ire and desire after your spiritnal and everlasting welfare, I now once again, as before from 
 
 :;e top of Shenir and Ilermon, so now from the lion's den, and from the mountainit of the leopard, 
 
 : » yet look aAcr you all, greatly longing to see your safe arrival into the desired haven. 
 
 r I i\r -nt you here enclojvd adropof that honey that I have taken out of thecareass of a lion. 
 
 I ! ; • ■ Lt. n thereof myself, and am much refreshed thereby. (Temptations, whi-n wo moot 
 
 •- first, arc as the lion that roared upon 8amson; but if we overcome them, the next time 
 
 ihem, we shall find a nest of honey within them.) The Philistines understorxl me not. 
 
 It i.H sometli'ng, a relation of the work of God upon my soul, even from the very first, till now, 
 
 •' liercin you may perceive my castings down, and risings up: for he woundeth, and his hands 
 
 M;ikc whole. It is written in the Scripture, "The father to the childrm shall make known the 
 
 ■1." Yea, it was for this re:Lson I lay so long at Sinni, to see the fire, and the cloud, 
 
 i<ness, "that I might fear the Lord all the days of my life upon earth, and tell of his 
 
 *'T ;ri.u9 works to my children." 
 
 .M "Mswrit of the joumeyingj* of the children of Israel from Eg}'pt to the land of Canaan ; and 
 nmmanded also that they di*l remember their forty years' travel in the wilderness. '' Thou shall 
 member all the ways which the I»rd thy Gwl leads thee these forty years in the wilderness, 
 humble thee, and to prove thee, and to know what was in thine heart, whether thou wouldst 
 !)ts or no." W ihis I haveendeav-' •: ami not only so, 
 
 , that, if Go<l V. , may be put in rn • of what he hath 
 
 lis, by re.iding his work uj»on me. It is profitable for I'hristians to Ik? often 
 I the verj- beginning of grace with their souls. "It is n night to be much 
 served to the Lord for bringing tlicm out of the land of Egypt. This is that night of the 
 rd to Ih* observed of all the children of Israel in their generations." " My ' ' ' th David, 
 -a. xlii. <).) my soal is cast down within me, but I will remember thee from • i" Jordan 
 
 ukI of the I; hill Mi7-ir." Uc rcmembercth ahto the lionaud liic bear, wbei 
 
 he went to : of Gath. 
 
28 BUNYAN'S COMPLETE WORKS. 
 
 It was Paul's accustomed manner, and that when tried for his life, ever to open before his 
 judges the manner of his conversion. He would think of that day, and that hour, in which he 
 first did meet with grace ; for he found it supported him. When God had brought the children 
 of Israel out of the Red Sea, far into the wilderness, yet they must turn quite about thithet 
 again, to remember the drowning of their enemies there, for though they sang praises before, 
 yet they soon forgat his works. 
 
 In this discourse of mine, you may see much, much I say, of the grace of God towards me. 
 I thank God I can count it much ; for it was above my sins, and Satan's temptations too. I can 
 remember my fears and doubts, and sad months, with comfort ; they are as the head of Goliah 
 in my hand. There was nothing to David like Goliah's sword, even that sword that should 
 have been sheathed in his bowels ; for the very sight and remembrance of that did preach forth 
 God's deliverance to him. Oh ! the remembrance of my great sins, of my great temptations, and 
 of my great fear of perishing forever ! They bring afresh into my mind the remembrance of my 
 great help, my great supports from heaven, and the great grace that God extended to such a 
 wretch as I. 
 
 I could have enlarged much in this my discourse, of my temptations and troubles for sin, as 
 also of the merciful kindness and working of God with my soul. I could also have stepped into 
 a style much higher than this in which I have here discoursed; and could have adorned all 
 things more than here I seemed to do ; but I dare not. God did not play in tempting of me ; 
 neither did I play, when I sunk as into a bottomless pit, when the " pangs of hell caught hold 
 upon me ;" wherefore I may not play in relating of them ; but be plain and simple, and lay 
 down the thing as it was. He that liketh it, let him receive it ; and he that doth not let him 
 produce a better. Farewell. 
 
 My dear Children: 
 
 The milk and honey is beyond this wilderness. God be merciful to you ; and grant that you 
 be not slothful to go in to possess the land. 
 
 JOHN BUNYAN. 
 
GRACE ABOrXDIXG TO TIIK ('IIH-I' OF SIXMlItS. 
 
 In this my relation of the morcirul workinp 
 of <Jod upon my soul, it will not bo nmiss, if, 
 in tho first place, I do in 'i few words, give you 
 a Lint of my pedigree, and manner of bringing 
 'int thereby the coodness and bounty of 
 '•wards me, may be the more advanced 
 anil magnified before the sons of men. 
 
 For my descent then, it was, as is well 
 
 known to many, of a low and inconsiderable 
 
 ition ; my father's house being of that 
 
 hat i-i meanest, and most despised of all 
 
 inilirs in the land. Wherefore I havi-' 
 
 re, a."* others, to boast of noble blood, or 
 
 . high-born state, according to the flesh ; 
 
 :i, all things considered, I magnify the 
 
 '\\y Majesty, for that by this door hcl 
 
 it me into the world, to partake of the 
 
 and life that, is in Christ by the Gospel. 
 
 yet notwithstanding the meanness and 
 
 -iderableness of my parents, it pU'asi'<l 
 
 ■» put it into thi-ir hearta to put me to 
 
 .to learn me both to read and write ; tlie 
 
 : I alf^o attained, according to the rate 
 
 men's children, though to my^ 
 
 -*, I did soon lose that littlt- t 
 
 even almost utterly, and that long 
 
 the L<jrd did work his gnni..iis wurfc 
 
 I version upon my soul. 
 
 for my own natural life, for the luur in:it 
 
 I I k^^ without God in the world, it was, in- 
 
 * acconling to the course of this worbL/' 
 
 le spirit that now worketh in the clyff- 
 
 mrn i>f di.>*obc<lience." It wjw n>y delight to 
 
 I- taken captive by the devil at his will;" 
 
 Hng filled with all unrightcowtnesii ; the 
 
 'hi<'h did also w> strongly work, and put 
 
 )rth iliielf, })oth in my heart and life, and 
 
 nat from a child, that I had but few e<|uals, 
 
 esj>«"«'ially cou'^idering my years, which were 
 
 jnder, being few,) both for cursing, swearing,]' 
 
 nr\s, and blaspheming the holy name of (Joj' ' 
 
 Yoa. so settled and rooted was I in'TTuwc 
 
 \us^. that they liecame as a second nature to 
 
 e : the which, as I hare also with sobcmcM 
 
 considered since, did so offend the Loni, that . 
 even in my childhood he did scare and/ 
 aflVighten me with fearfuUdreanis, and did 
 terrify me with fearful visions: Kor often, 
 after I had spent this and the other day in 
 sin, I have in my bed been greatly afllieterl, 
 while asleep, with the apprehensions of devils 
 and wicked 8i)irits, who still, as I then 
 thought, laboured to draw nje away with 
 them, of which I could never be rid. 
 
 Also I should at these years, be greatly 
 iUflieti'd and troubled with the thoughts of 
 the fearful torments of liell-fire; still fearing 
 tbnt it would be my lot to be found at hist 
 among tho.se devils and hclli.«h fiends, who 
 are there bound down with the chains and 
 bonds of darkness, until the judgment of the 
 great day. 
 
 These things, I .say, when I was but a child, 
 but nine or ten years old, did so distress my 
 soul, that then in the mid.st of my many 8i>orti» 
 anil childish vanities, amidst my vain c«m)- 
 panions, I was often much cast down, and 
 aftlieted in my mind therewith, yet I could 
 not let go my sins : Yea, I was also then so 
 overcome with despair of life and heaven, 
 that I should often wish, either that there ha«l 
 been no hell, or that I had been a devil ; sup- 
 posing they were only tormentors; that if it 
 must needs be, that I went thither, I might 
 be rather a tormentor, than be tonnonted 
 myself. 
 
 A whilejifter those terrible dreams did leave 
 me, which aUo I sf^m forgot ; for my pleius- 
 ures did quickly cut off the remembrance of 
 them, as if they had never biH-n : wher. ! r- 
 with more gree<liness, aceordintr fothestri ri '. 
 of nature, I did still let ! 
 lust, and delighted in nil I ' 
 the law of G*kI : so that until 1 came to the 
 state of marriage, I was tho verj' ringleader of 
 all the youth that kept me company, in all 
 manner of vice and ung<^lline»». 
 
 Yea, such prevalcney had the lusts and 
 
30 
 
 BUNTAN'S COMPLETE WORKS. 
 
 fruits of the flesli on this pc^ iiiiie, 
 
 that had not a miracle of pr.n lousi ^iai;e pre- 
 vented, I had not only perished by the stroke 
 of eternal justice, but had also laid myself 
 open, even to the stroke of those laws which 
 bring some to disgrace and open . hame before 
 the face of the world. 
 
 In these days the thoughts of religion were 
 very grievous to me; I could neither endur^i 
 it myself, nor that any other should ; so thatf 
 when I have seen some read in those books ' 
 that concerned Christian piety, it would be as 
 it were a prison to me. Then I said unto God, 
 " Depart from me, for I desire not the know- 
 ledge of thy ways." I was now void of all good 
 consideration, heaven and hell were both out 
 of sight and mind ; and as for saving and 
 damning, they were least in my thoughts. " O 
 Lord, thou knowest my life, and my ways were 
 not hid from thee." 
 
 But this I well remember, that though I 
 could myself sin with the greatest delight and 
 ease, and also take pleasure in the vileness of 
 my companions ; yet, even then, if I had at 
 any time seen wicked things, by those who 
 professed goodness, it would make my spirit 
 tremble. As once above all the rest, when I 
 was in the height of vanity, yet hearing one 
 to swear, that was reckoned for a religious 
 man, it had so great a stroke upon my sjDirit, 
 that it made my heart ache. 
 
 But God did not utterly leave me, but fol- 
 lowed me still, not with convictions, but with 
 judgments ; yet such as were mixed with 
 mercy. For once I fell into a creek of the 
 sea, and hardly escaped drowning. Another 
 time I fell out of a boat into Bedford river, 
 but mercy yet preserved me alive. Besides, 
 another time, being in the field with one of my 
 companions, it chanced that an adder passed 
 over the highway, so I having a stick in my 
 hand, struck her over the back ; and having 
 stunned her, I forced open her mouth with my 
 stick, and plucked her sting out with my fin- 
 gers ; by which act, had not God been merci- 
 ful unto me, I might by my desperateness, 
 have brought myself to an end. 
 
 This also I have taken notice of, with 
 thanksgiving: When I was a soldier, I, with 
 others, were drawn out to go to such a place 
 to besiege it ; but when I was just ready to go, 
 one of the company desired to go in my ^otB*: 
 to which, when I had consented, he took my 
 place ; and coming to the siege, as he stood 
 sentinel, he was shot in the head with a mus- 
 ket bullet, and died. 
 
 Here, as I said, were judgments and mercy, 
 but neither of them did awaken my soul tc 
 righteousness ; wherefore I sinned still, and 
 grew more and more rebellious against God, 
 anl careless of my own salvation. 
 
 Presently after this, I changed my condition 
 into a married state, and my mercy was, to 
 light upon a wife whose father was counted 
 godly ; this woman and I, though we came to- 
 gether as" poor as poor might be, (not having so 
 much household stuff as a dish or a spoon be« 
 twist us both,) yet this she had for her part, 
 "The Plain Man's Pathway to Heaven; the 
 Practice of Piety ;" which her father had left 
 her when he died. In these two books I 
 should sometimes read with her, wherein I 
 also found some things that were somewhat 
 pleasing to me ; but all this while I met with 
 no conviction. She also would be often tell- 
 ing me of what a godly man her father was, 
 and how ke would reprove and correct vice, 
 both in his house, and auiong his neighbours, 
 what a strict and holy life he led in his days, 
 both in word and deed. 
 
 Wherefore these books, with the relation, 
 though they did not reach my heart, to 
 awaken it about my sad and sinful state, yet 
 they did beget within me some desires to re- 
 form my vicious life, and fall in very eagerly 
 with the religion of thp; times :, to wit, to go to \ 
 church twice a day, and that too with the fore- 
 most ; and there should very devoutly both say 
 and sing, as others did, yet retaining my wicked 
 life; but withal, I was so overrun with 
 spirit of sup ejatJtiQii, that I adored, and thatjj 
 with great devotion, even all things (both the! 
 high place, priest, clerk, vestment service, ^nd 
 what else) belonging to the church ; countiiJ 
 all things holy that were therein contained 
 and especially, the pi'iest and clerk most 
 happy, and without doubt greatly blessed, be- 
 cause they were the servants, as I then thought, 
 of God, and were principal in the holy teirple 
 to do his work therein. 
 
 This conceit grew so strong in a little time 
 upon my spirit, that had I but seen a priest 
 (though never so sordid and debauched in his 
 life,) I should find my spirit fall under him, 
 reverence him, and knit unto him ; yea, I 
 thought, for the love I did bear unto them 
 (sup;^osing they were the ministers of God) I 
 could have laid down at their feet and hav< 
 been trampled on by them ; their name, their 
 garb,^ and work did so intoxicate and be- 
 witch me. 
 
 After I had been thus for some considerable 
 
GRACE A BO Uy DISC, TO THE CHIEF OF SlSyL'l^^: 
 
 ex coed ill 
 
 :U 
 
 time, anotlitr thought came in my luintl ; an d ^ 
 
 thiit was, whether we were of the Israelites r)r"lupon tlie pr 
 
 no? For fuulin?; in Scripture tliat they were Jxvjus, ns if I 
 
 once the poeuliar people of .(hnl, thouijht I, it 
 
 I were one of this race, my houI must needs he 
 
 happy. Now npiin, I fouiul within me n preat 
 
 hmging to he resolved ftlu)Ut this question, hut 
 
 could not tell how I should : nt last I a.sked my 
 
 father of it, who told me, no, wo were not. 
 
 Wherefore, tlien I fell in my spirit, as to the 
 
 hope.s of that, an«l so remained. 
 
 iuit all this while, I was uot sensible of ^ho^ 
 
 ^I MltfV "'"^ ''^"'^ "^ •'*'" • ^ ^*"'' '^^'l'^ *'"'*'" "'*^"" 
 sidcriu^ that sin wouKl damn me, what religion 
 soever I followed, unless I was found in Christ: 
 nay, I never thought of him, nor whether there 
 was such an one, or no. "Thus man while 
 blind doth wander, but weareth himself with 
 vanity, for he knoweth not the way to the t'ityj 
 
 of(;<.d." "^ 
 
 Hut o!ie day. amongst all the scrmou-s our 
 parson made, his subject was to treat of the 
 Pabbath-day, and of the evil of breaking that, 
 either with lab(mr, sport.s, or otherwise: (now 
 I wa"*, notwitlistanding my religion, one that 
 took nuu'h delij^ht in all manner of vice, and 
 espt^ially that was the day that I did solace 
 myself therewith:) wherefore I fell in my con- 
 science under this sermon, thinking and be- 
 lieving tliat he made ^hat sermon on purfiose 
 to show me my evil-doing. And at that time 
 f. felt what ^ijilj^was, though never before, that 
 tl can remember; but then I wils, for the pres- 
 ent, greatly loade<l therewith, and so went 
 'home when the sermon was ended, with a great 
 burthen upon my spirit. 
 
 Tliis, for an instant, did benumb the sinews 
 of my lM*t dclight.s, and di<l embitter my for- 
 mer ple.nsures to me; but hold, it Ixsted not; 
 for l>ef(iro I had dined, the trouble began to go 
 off my mind, and my heart returned to it« old 
 coorxe. But oh ! how glad ivan f, that this 
 trouble waa gone from me, and that the fire 
 WM put out. that I might sin again without 
 control! Wherefore, when I had sati^fiinl 
 
 •lire with my food, I shr)ok the sermon 
 
 ■ of my mind, and to my old custom of 
 rtA and gaming I returned with great 
 
 lie Mme day, a* I wan in the'Wdst of a^ 
 .. of Cat, and having s(ni>k it • 
 n the hole, just a-s I w.ts about t" 
 
 ■ second time, a voice ili<l sudfh-nly dart fron* 
 iven into my soul, which said, "Wilt tli-n 
 ive thy sins and go to heaven, or have 
 
 Bins and go to hell?" At this I was put to au 
 
 ama/e; win 
 
 round, I 1oOk<u ,iy .. Imim i,;iinl 
 
 had, with the eyes of n»y under- 
 standing, seen the Lord Jesus looking down 
 upon me, as being very hotly displeased with 
 me, and as if hi' did severely threateti me with 
 some grievous punishment for these and other 
 ungmlly practices. 
 
 I had no sooner thus conceived in my mind, 
 but suddenly this conclusictn was fastened on 
 my spirit, (for the former hint did set my sins 
 again before my face,) that I li:ul been a great 
 and grievous sinner, and that it was nf;w too 
 late for me to hM»k after heavgi ; for Christ 
 w(mld not forgive me, nor pardon my trans- 
 gressions. Then I fell to musing on this also; 
 and while I was thinking (»f it, and fearing 
 lest it should be so, I felt my heart siuk in 
 despair, concluding it was too late; and there- 
 fore I resfdved in my mind to go on in sin; 
 For, thought I, if the cilsc be thus, njy state i» 
 surely misemble ; miserable if I leave my sins^ 
 and but miserable if I follow tlu-m ; I can buO 
 be damned, and if I must be so, I had a.s goo<l 
 be damned for many sins, as be damned for a 
 few. 
 
 Thus I stood in the midst of my play, before 
 all that then were present ; but yet I told them 
 nothing; but I say, having made this conclu- 
 sion, I returned desperately to n»y sport again; 
 and I well remember, that presently this kind 
 of despair <iiil so possess my soul that I wan 
 I>ersuaded I could never attain to other com- 
 fort than what I should get in sin ; for heaven 
 was gone already, so that on that I must not 
 think. Whereftire I found within me great 
 desire to have my fdl of sin, still studying 
 what sin was yet to be committed, that I might 
 taste the sweetness of it : and I made a.s much 
 haste as I could to fill my belly with il.s deli- 
 cacies, Icat I should tlie before I ha«l my do- 
 sires; for that I feared greatly. In thoM 
 things, I protest before (tod I lie not, neither 
 do I frame this sort of spee<'h ; these were 
 really, strongly, an<l witli all my heart my de- 
 sires. The gootl Lord, whose mercy is liji- ? 
 searchab le, forgive my trnnsgri'ssions I > ■ 
 
 And I am ver}* confident that this termina- 
 tion of the devil is more usual among pooi 
 creatures, than many are aware of, even to 
 rrun the spirit/* with a scurvy uiki 
 •lie of heart, and Iwnumbiiig of eoi.- 
 which frame ho stilly and slyly supplietn with 
 ••iKh despair, that though not much guilt at- i 
 leth HouU, yet they continually have ^I 
 ■«•< ret cooolusion within themrthat there is nc 1 
 
32 
 
 BUNYAN'S COMPLETE WORKS. 
 
 I hopes for them ; for they have loved sins, 
 \herefoi*e after them they will go. 
 
 Now therefore I went on in sin with great 
 greediness of mind, still grudging that I could 
 not be satisfied with it as I would. This did 
 continue with me about a month, or more; 
 but one day, as I was standing at a neighbour's 
 shop-window, and there cursing and swearing, 
 and playing the madman, after my wonted 
 manner, there sat within the woman of the 
 house, and heard me; who though she was a 
 very loose and ungodly wretch, yet protested 
 that I swore and cursed at the most ungodly 
 rate, that she was made to tremble to hear me; 
 and told me further, that I was the ungodliest 
 fellow for swearing, that she ever heard in all 
 her life ; and that I, by thus doing, was able 
 to spoil all the youth in the whole town, if 
 they came but in my company. 
 
 At this reproof I was silenced, and put to 
 secret shame; and that too, as I thought, be- 
 fore the God of heaven ; wherefore, while I 
 stood there, and hanging down my head, I 
 wished with all my heart that I might be a lit- 
 tle child again, that my father might teach me 
 to speak without this wicked way of swearing ; 
 for, thought I, I am so accustomed to it, that 
 it is in vain for me to thiuk of a reformation, 
 for I thought that could never be. 
 
 But how it came to pass I know not ; I did 
 from this time forward, so leave my swearing, 
 that it was a great wonder to myself to observe 
 it; and whereas, before I knew not how to 
 speak unless I put an oatli before and another^ 
 behind, to make my words have authority ; no'W ^ 
 I could, without it, speak better, and with more 
 pleasantness than ever I could before. All this 
 while I knew not Jesus Christ, neither did I 
 leave my sports and plays. 
 
 But quickly after thi.s, I fell into company 
 with one poor man that made i^rofession of re- 
 ligion ; who, as I then thought, did talk pleas- 
 antly of the Scriptures, and of the matter of 
 religion ; wherefore, falling into some love and 
 liking to what he said, I betook me to my Bible, 
 and began to take great pleasure in reading, 
 but especially with the historical part thereof; 
 for as for St. Paul's Epistles, and suchlike 
 Scriptures, I could not away with them, being 
 as yet ignorant, either of the corruptions of my 
 nature or of the want and worth of Jesus Christ 
 to save us. 
 
 Wherefore I fell to some outward reformation 
 both in my words and life, and did set the com- 
 mandments before me for my way to heaven ; 
 which commandments I also did strive to keep. 
 
 and as I thought, did keiip them pretty well 
 sometimes, and then I should have comfort ; 
 yet now and then should break one, and so 
 afiiict my conscience ; but then I should re- 
 pent, and say, I wiis sorry for it, and promised 
 God to do better next time, and there get help 
 again ; for then I thought I pleased God as well 
 as any man in England. 
 
 Thus I continued about a year; all whicli 
 time our neighbours did take me to be a very 
 godly man, a new and religious man, and did 
 marvel much to see such a great and famous 
 alteration in my life and manners ; and indeed 
 so it was, though I knew not Christ, nor grace, 
 nor faith, nor hope ; for, as I have well since 
 seen, had I then died, my state had then been 
 most fearful. 
 
 But, I say, my neighbours were amazed at 
 this my great conversion, from prodigious pro- 
 faueness to something like a moral life ; and 
 truly, so they well might ; for this my conver- 
 sion was as great, as for Tom of Bedlam to be- 
 come a sober man. Now therefore they began 
 to praise, to commend, and to speak well of me, 
 both to my face, and behind my back. Now J 
 was, as they said, become ^odly ; now I wa.s 
 become a right honest man. But oh I when I 
 understood those were their words and opinions 
 of me, it pleased me mighty well. For though 
 as yet I was nothing but a poor painted hyp o- 
 crite, yet I loved to be talked of as one that 
 was truly godly. I was proud of my godliness, 
 ^ud indeed I did all I did, either Tb"be seen of, 
 or to be well si:>oken of by men ; and thus I 
 ^continued for about a twelvemonth, or more. 
 
 Now you must know, that before this I had 
 taken much delight in ringing the bell, but my 
 conscience beginning to be tender, I thought 
 such a practice was but vain, and therefore 
 forced myself to leave it ; yet my mind hank- 
 ered ; wherefore, I would now go to the steeple- 
 house and look on, though I durst not ring; 
 but I thought this did not become religion 
 neither ; yet I forced myself, and would look 
 on still ; but quickly after, I began to think, 
 how if one of the bells should fall? Then I 
 chose to stand under a main beam, that lay 
 overthwart the steeple, from side to side, think- ^ 
 ing here I might stand sure ; but then I thought. jVr 
 again, should the bell fall with a swing, it might ■ ^ 
 first hit the wall, and then rebounding upon 
 me, might kill me for all this beam. This made 
 me stand in the steeple door ; and now thought 
 I, I am safe enough ; for if the bell should 
 then fall, I can slip out between these thick 
 walls, and so be preserved notwithstanding. 
 
GRACE ABOUNDIXG TO THE CHIEF OF ShWNERS. 
 
 33 
 
 So after this I would yt-t po to sec them rinp, 
 but would not go farther thun the steeple d«»or ; 
 but then it came into my head, how if the atee- 
 l\ pie iti^elf should fall? And this thought (it 
 may for aught I know when I stood and looked 
 on) did continually so }'luike niy mind, that I 
 durst n<»t stand at the steeple door any longer, 
 but \Tas forctxl to flee, for fear the steeple should 
 til II ujion my head. 
 
 Another thing wa.s my dancing. I wius full 
 
 a year betore I could ipiite leave that ; hut all 
 
 thi<» while, when I thought I kept this or that 
 
 iridment, or «liil, by word or deeil any 
 
 that I thought wa.s good, I had great 
 
 •ace in n>y conscience ; and should think with 
 
 ;;iyself, (iod cjinnot but be now pleased with 
 
 me ; yea, to relate it in mine own way, I thought 
 
 no man in England could ple;tse (Jotl better 
 
 thnn I. 
 
 iuK)r wretch jts I was, I was all this while 
 
 lit of Ji'suj Christ; and going about to 
 
 Ai my own righteousness; and had per- 
 
 ..... therein, had not Gotl in mercy showetl 
 
 lie more of my state by nature. 
 
 But upon a day, the good providi-nce of fJod 
 
 I'.Ktl me to I'edfortl, to work on my calling, 
 
 lul in one of the streets of that town, 1 came 
 
 here there were three or four poor women sit- 
 
 rig at a do<»r, in the sun, talking about the 
 
 '""■J of G<h1 ; and being now willing to hear 
 
 '.i-jcourxe, I drew near to hear what they 
 
 ii«i, iiir I was now a brisk talker of myself, in 
 
 le matl»rof religion ; but I may say, " I heard, 
 
 lit umierstoml not ;" for they were far above, 
 
 lUl of my reach. Their talk was about a new 
 
 birth, the work of Go<l in their hearts, an also 
 
 how they were convinced of their mi.senible 
 
 ♦tate by nature. They talked how God had 
 
 visited their souls with his love in the Loril 
 
 J'-ii». and wi»h what wonl-s an<l promiytft they 
 
 1. 'i»'d, eomlorted and support«il 
 
 «- .tations of the devil ; mi»re«»ver 
 
 .cy re;Lsoned of the suggestions and temptii> 
 
 '. "- "f Satan in particular; and told t«> each 
 
 ■■:'■ ■ ;•_«■ what means they had U'cn afllirted. 
 
 n :j( undrr lii 
 
 1 if own wr- 
 
 "■ i oi ttieir unlndief; and did con- 
 
 ^ ' and abhor their own righteousness, 
 
 y, and insuflicient to do them any gisKi. 
 
 Ai.l methuught they spake an if joy did 
 
 uikc them speak: tl»ey spake with such 
 
 ¥" ]■ ^ language, and with 
 
 SI. . in all they wiid. 
 
 lh.it tiuy wi-re to uic, as if they had found a 
 
 new world; a-< ifj^hcy w»re "|M<.i.lf tint 
 
 S 
 
 dwelt alone, and were not to be reekoned 
 among their neighbours." 
 
 At this I felt my own heart began to snake, 
 and mistrust my condition to be naught; for I 
 saw that in all my thoughts about religion and 
 salvation, the new birth did never enter into 
 my mind; neither knew I the comfort of the 
 word and promise, nor the deceitfidness and 
 treachery of my own wicked heart. .\s for 
 secret thoughts, I took no notice of them; 
 neither did I understand what f^atan's teni|>- 
 tati/ms were, nor how they were to be with- 
 stood and resisted, iS:c. 
 
 Tlius, therefore, wheii I had heard and eon- 
 si<lerlcd what they said I left them, and went 
 about my employment again, but their talk 
 and disc(mrse went with me; also my heart 
 would tarry with tluin, for I was greatly af-j 
 fected with t heir words, both beeause by thenw 
 I was convinced that I wanted t l ur'truf tokens * 
 9||_atrulv_j|jodlv jnaii, and also bmnPe Ly 
 themlvvas convinced of the happy and 
 bli-ssed condition of him that was .such an 
 one. 
 
 Therefore I would often make it my busi- 
 ness to be going again and again into the 
 company of these poor people; for I could not 
 stay away; and the more 1 went among them 
 the more I did question my condition: and as 
 I still do remember, presently I found two 
 things within me, at which I did sometimes 
 marvel, (especially considering what a blind, 
 ignorant, sordid, and ung«Mtly wretch but just 
 before I was.) The one was a ver)' great soft- 
 ness and tenderness of heart, which cau-sfd me 
 to fall under the conviction of what by Scrip- 
 ture they as.serte<l ; and the other, was a great 
 bending in my mind, to a continually nie.jital- 
 ingon it, and on all ot! .-r good things wliich 
 at atiy time I heard or read of, 
 
 l>y these things my mind was now so turned 
 that it lay like an horse-hn-ch at the vein, still 
 erj'ing out, Giir, yire, which wan so fi.\ed on 
 eternity, and on the things about the kingdom 
 of heaven, (that is, so far as I knew, though 
 as yet, inA knows 1 knew bttt litth-i that 
 neither pleasures, nor profits, nor persuasions, 
 nor threats could Irnxse it, or nnike it let g(» it* 
 hold, and though I nniy »|K-ak it with Hhanic, 
 yet it is in vcr)* deeil, a certain truth, it would 
 then have lH>en as ditlicult for me to have 
 taken my mind from heaven to earth, ns I 
 have found it often since, to get it again from 
 earth to heaven. 
 
 One thing I may not omit: there wot ■ 
 
 !i .iiir tiiwii ti 
 
 .liiiiii iiiv lienrf 
 
34 
 
 JBUNYAN'S COMPLETE WORKS. 
 
 before was knit more than to any otlier, but 
 he being a most v.'icked creature for cursing, 
 and swearing, and whoring, I now shook him 
 olF, and forsook his company; but about a 
 quarter of a year after I had left him, I met 
 him in a certain lane, and asked him how he 
 did ; he, after his old swearing and mad way, 
 auswered, he was well. But, Hai-ry, said I, 
 "Why do you curse and swear thus? What 
 will become of you if you die in this condi- 
 tion?" He answered me in a great chafe, 
 " What would the devil do for company, if it 
 wei-e not for such as I am?" 
 
 About this time I met with some Ranters' 
 books, that were put forth by some of our 
 countrymen, which books were also highly 
 in esteem by sevei'al old professors; some of 
 these I read, but was not able to make a judg- 
 ment about them; wherefore as I read in 
 them, and thought upon them, seeing myself 
 unable to judge, I would betake myself to 
 hearty prayer in this manner: "O Lord, I am 
 a fool, and not able to know the truth from 
 error: Lord, leave me not to my own blind- 
 ness, either-to approve of, or condemn this doc- 
 trine; if it be of God, let me not despise it; if 
 it be of the devil, let me not embrace it. Lord, 
 I lay my soul in this matter only at thy foot, let 
 me not be deceived, I humbly beseech thee." 
 I had one religious intimate companion all this 
 while, and that was the poor man I spoke of 
 before ; but about this time, he also turned a 
 devilish Ranter, and gave himself up to all 
 manner of filthiness, especially uncleanness. 
 He would also deny that there was a God, 
 angel, or spirit ; and would laugh at all exhort- 
 ations to sobriety; when I laboured to re- 
 buke his wickedness, he would laugh the 
 more, and pretend that he had gone through 
 all religions, and could never hit upon the 
 right till now. He told me also, that in a 
 little time I should see all professors turn to 
 the ways of the Ranters. Wherefore abomi- 
 nating these cursed principles, I left his com- 
 pany forthwith, and became to him as great a 
 stranger, as I had been before a familiar. 
 
 Neither was this man only a temptation to 
 me, but ray calling being in the country, I 
 happened to come into several people's com- 
 pany who, though strict in Migion formerly, 
 yet were also drawn away by the Ranters. 
 These would also talk with me of their ways, 
 , and condemn me as legal and dark ; pretend- 
 / ing that they only had attained to perfection, \ 
 that could do what they would and not sin."^ 
 Oh ! the-.e temptations wore suitable to my 
 
 flesh, I being but a young man, and my nature 
 in its prime: but God, who had, as I hoped, 
 designed me for better things, kept me in the 
 fear of his name, and did not suffer me to ac- 
 cept such cursed principles. And blessed be 
 God, who put it into my heart to cry to him 
 to be kept and directed, srill distrusti ng miney 
 own wisdom ; for I have since seen even xne 
 effects of that prayer, in his preserving me, 
 not only from Ranting errors, but from those 
 also that have sprung up since. The Bible 
 was precious to me in those days. 
 
 And now methought, I began to look into 
 the Bible wdth new eyes, and read as I never [S 
 did before, and especially the epistles of the j 
 apostle St. Paul were sweet and pleasant to 
 me, and indeed then I was never out of the 
 Bible, either by reading or meditation; still 
 crying out to God that I might know the 
 truth, and way to heaven and glory. 
 
 And as I went on and read, I hit upon that 
 passage, "To one is given by the spirit the 
 word of wisdom, to another the word of 
 knowledge by the same spirit, and to another 
 faith," &c. And though, as I have since seen, 
 that by this Scripture the Holy Ghost intends, 
 in special things extraordinary, yet on me it 
 did then fasten with conviction, that I did 
 want things ordinary, even that understanding 
 and wisdom that other Christians had. On' 
 this word I mused and could not tell what to 
 do, especially this word cT^n S^put me to it, for 
 I could not help it, but sometimes must ques-l 
 tion, whether I had any faith, or no: but l\ 
 was loth to conclude, I had no faith ; for if 1 1 
 do so, thought I, then I shall count myself a j 
 very castaway indeed. 
 
 No, said I, with myself, though I am con- 
 vinced that I am an ignorant sot, and that I 
 want those blessed gifts of knowledge and 
 understanding that other people have ; yet at 
 a venture I will conclude, I am not altogether 
 faithless, though I know not what faith is ; for 
 it was shown me, and that too (as I have seen 
 since) by Satan, that those who conclude them- 
 selves in a faithless state, have neither rest nor 
 quiet in their souls; and I was loth to fall 
 quite into despair. 
 
 Wherefore by this suggestion, I was for a 
 while, made afraid to see mj;- want of faith ; 
 but God would not suffer me thus to undo and 
 destroy my soul, but did continually against 
 this my sad and blind conclusion, create still 
 within me such suppositions, insomuch that J[_| 
 could n , ot rest content, until I did now come 
 to^me certain knowledg^-hether I had faith I 
 
ORACE ABOVNl)/\0 TO THE CHIEF OF SiyyERS. 
 
 ,^or no, tlM5 ftlwiiys rnniiiii^ in my mind, "Rut 
 how if you wjiiit fuitli iiidivd? l?ut how cun 
 voii ;^1 yiiti li avf t";iith ?" And I)t-*idi'.-*, I saw 
 
 \ fur rcrt.iin. if i li:id not, I w:i< sure to |'<Ti-h 
 
 I for ov«T. N^ <J> rv«vM*f>AM-»«^ ^4^J!r*^ 
 
 .S> that thoujrii I ondi<uvourtHl iit tlu* first t<» 
 l<Mtk over the liusiiu's.s of faitii, yt't in a little 
 time, I better considi-rinjr the matter, wa.s will- 
 injf to put myself upon tlie trial whether I 
 h.id faith or no. lUit alas, poor wretch, so 
 ignorant and brutish was I, that I knew not 
 to this day any more how to do it, than I 
 know how to bejj;in and accomj>lish that rare 
 and eurious piece iH' art, whicli I never yet 
 wiw or coiwi<lere<l. "^ 
 
 / Wherefore while I was thus cfuisidering, 
 and being put to a plunge about it, (for you 
 mu-st know, that as yet I had not in this nu»t- 
 ter broken my mind to any one, only did liear 
 and consider,) tlu- tempter came in wifli this 
 
 I delusion, "that there was no wav for me to 
 Vcnow I liad faith , hut by tryinjr to work some 
 !airacK-< ; urging those S.-riptures that seem to 
 look that way, for the enforcing and strength- 
 ning his lemptation. Nay, one day, as I was 
 tween Elstow and IJedford, the temptation 
 was hot uj>on me, to tr}' if I liad faith, by 
 doing some minicle; whicli miracle at this 
 i,^ime w:w this, I must say to the puddles that 
 A^rerc in the horscpads, be dry ; and to the dry 
 Xp\tux6, be you puddles: and truly one time I 
 •V \s going to say so indceil ; but just as I was 
 •>ut to speak, this thought came into my 
 mind; "but go under yonder hedge and pray 
 T Jir^t, that God will make you able." But 
 : when I had conclu<lcd to' pray, this came hot 
 upon me; that if I prayetl, and came again, 
 and tried to do it, iind yet did nothing not- 
 withstanding, tho« ti> l>e Hurc 1 bad n<i faith. 
 but was a cH-Hlaway, and luKt. nay thought I, if 
 it be so I will not try yet, but will stay a little, 
 longer. « "" 
 
 >o I continued at a great lojw ; for I thought, 
 •hey only had faith, which could do no won- 
 -ful things, then I concluded, that for the 
 ' I neither had it, nor yet for the time 
 •. were ov«T like to have it. Thus I 
 vil and mine own 
 ; _ i, c>sjH>cially at .some 
 
 OS, that I could not tell what to do. 
 \bout lhi.>« time, the state and happincM of 
 ^« poor people at Be«lford was thus, in a 
 id of a ri.tion, presentt'^l to me, I saw as 
 ;h<y wen* on th»» •nnny n'ld'' of some high 
 mountain, there • ■ thomselvrs with 
 
 th<^ pleosan*. bear sun, while I was 
 
 shivering an. 1 shrinking in the cold, afllicted 
 with frost, snow, and tiark clouds: nu'thou-,'ht 
 also, betwixt me and them, I saw a wall that 
 did compass about this mountain, now through 
 this wall, my soul did greatly desire to pai^ ; 
 concluding, that if I could, I would even go 
 into the very midst «)f them, and there also 
 comfort myself with the heat of their sun. 
 
 About this wall I bethought my.self to go 
 again and again, still praying as I went, tit »e. 
 if I could find some way or passage, by whid. 
 I might enter therein; but none could I find 
 for some time; at the last, I saw, as it were, a 
 narrow gaj). like a little drtor-way in the wall, 
 through which I attempted to pass: now the 
 passage being very straight and n:irrow, I 
 made many offers to get in, but all in vain, 
 even until I w:us well nigh (piitc beat out, by 
 striving to get in ; at last, with great striving, 
 niethought I at first did get in my head, 
 an»l after that, by a sideling striving, my 
 shoulders, and my whole body : then 1 wa-s 
 exceeding glad, went and sat d<»wn in the 
 midst of them, and so was comforted with the 
 light and heat of their sun. 
 
 Now t his nioiiiit:iin. and w.nll. SiC. was thus 
 made out to nir : th e njountain au^mfied-the 
 
 church of tile living iltul ; thesuu that shone 
 thereon, the comfortable .shining of his merci- 
 ful face on them that were theniin ; the wal l I 
 thought was the world, that did make .separa- 
 tion between the Christians and the world; 
 and t';.e gap which w.is in the wall, I thought, 
 was Jesus Christ, who is the way to (Joil the 
 Father. (J<»hn xiv. t). Matt. vii. 14.) Hut for- 
 asmuch as the pa.s.sage was wonderfully nar- 
 row, even so narrow, that I could not, but with 
 great difficulty enter in thereat, it showed me, 
 that none could enter into life, but those that 
 were in downright earnest, and unle.xs also 
 they left that wicked worUI behin<l them; for 
 here was only room for bo<ly and soul, but in'* 
 for \xh\y and soul, antl sin. ' " " 
 
 This resemblance alMHlc upon my -,•..,. 
 many days: all which time I saw myself in a 
 forlorn and sad condition, but yet was pnv 
 voked to a vehement hunger and d»*sire to l>e 
 one of that number that did sit in the sun- 
 shine: now also would I pray wherever I was; 
 whether at home or abnmd ; in hoa-w or field ; 
 and would al*o often, with lifting up of heart 
 sing that of the fifty-first Psalm. " O Lord. ««on- 
 sider my distress, "for as yet I knew not where 
 I was. 
 
 \ ■• r1- 
 
 abl. 'Ul 
 
BUNYAN'S COMPLETE WORKS. 
 
 instead of having satisfactiou here I began to 
 find my soul to be assaulted with fj-^-sh doubts 
 about my future^ happiness ; especially with 
 
 (such as these, " wheiher I was elected ; but how 
 if the day of grace* sh ould be past and gone?" 
 
 By these two temptations I was very much 
 afllicted and disqiaeted ; sometimes by one and 
 sonetimes by the other of them. And first, 
 to speak of that about my questioning my 
 ele-ction, I found at this time, that though I 
 Vdi ill a flame to find the wavt^LJieaven and 
 gloFy^'ahd" thought nothing could beat me off 
 from this, yet this question did so ofl'end and_ 
 discourage me, that I was, especially somen 
 times, as if the very strength of my. body alsq^ 
 had been taken away by the force and power 
 thereof. This Scripture did also seem to me 
 to trample upon all my desires : " it is neither 
 in him that willeth, nor in him that runneth; 
 but in God that showeth mercy." 
 
 With this Scripture I could not tell what to 
 do ; for I evidently saw, unless that the great 
 God, of his infinite grace and bounty, had vol- 
 untarily chosen me to be a vessel of mercy, 
 though I should desire, and long, and labour 
 until my heart did break, no good could come 
 
 of it. Therefore this would stick with me 
 
 [ow"can you tell that you are electeclT Ana ^id somewhat daunt me; but because by this 
 
 t if vou should not ? 
 
 O Lord, thought I, what if I should not 
 indeed? It may be you are not, said the 
 tempter ; it may be so indeed, thought I. Why 
 then, said Satan, you had as good leave off, and 
 strive no farther ; for if indeed, you should not 
 be elected and chosen of God, there is no hope 
 of your being saved : " For it is neither in him 
 that willeth, nor in him that runneth: but in 
 God that showeth mercy." 
 
 By these things I was driven to my wits-end, 
 not knowing what to say or how to answer 
 these temptations : indeed, I little thought that 
 Satan had thus assaulted me, but that rather it 
 was my own prudence thus to start the ques- 
 tion ; for that the elect only obtained eternal 
 Jife; that I without scruple did heartily close 
 withal ; but that myself was one of them, there 
 lay the question. 
 
 Thas therefore, for several days, I was greatly 
 assaulted and perplexed, and was often, when 
 I have been walking, ready to sink where I 
 went, with faintness in my mind; but one day, 
 after I had been so many weeks oppressed and 
 cast down therewith, as I was now quite giving 
 up the ghost of all my hopes of ever attaining 
 life that sentence fell with weight upon ray 
 spirit: i'Look at the generations of old, and 
 
 see; did ever any trust in God, and were con- 
 founded?" 
 
 At which T was gi eatly enlightened, and en- 
 couraged in my soul ; for thus, at that very in- 
 stant, it was expounded to me: "begin at the 
 beginning of Genesis, and read to ^he end of 
 the Eevelations, and see if you can find, that 
 there was ever any that trusted in the Lord 
 and was confounded." So coming home, I 
 presently went to my Bible, to see if 1 could 
 find that saying, not doubting but to find it 
 presently, for it was so fresh, and with such > 
 strength and comfort on my spirit, that it was 
 as if it talked with me. 
 
 -^Vell, I looked, but I found it not; only it 
 abode upon me : then did I ask first this good 
 man, and then another, if they knew where it 
 was, but they knew no such place. At this I 
 wondered, that such a sentence should so sud- 
 denly, and with such comfort and strength, 
 seize and abide ujion my heart; and yet that 
 none could find it ; for I doubted not but that 
 it was in the holy Scriptures. 
 
 Thus I continued above a year, and could 
 not find the place ; but at last, casting my eye 
 upon the Apocr3'^iDha books, I found it in Ec- 
 clesiasticus. (Eccles. ii. 16.) This, at the first, 
 
 time I had got more experience of the love and 
 kindness of God, it troubled me the less, especi- 
 ally when I considered, that though it was not 
 in those texts that we call holy and canonical ; 
 yet, forasmuch as this sentence was the sum 
 and substance of many of the promises, it was 
 my duty to take the comfort of it; and I bless 
 God for that word, for it was of good to me;^ 
 that word doth still oft times shine before my 
 face. 
 
 After this, t hat nth or ^mi^ rrVu] comc with 
 strength upon me : F.nt bow H' tin. A-^ty nf a-vu-e^ , 
 sh ould be past and g;oue? How if you have 
 overstood the time of mercy ? Now I remem- 
 ber that one -day, as I was walking in the 
 country, I was much in the thoughts of this, 
 But how^ if the day of grace is past ? And to 
 aggravate my trouble the tempter presented to j. 
 my mind those good people of Bedford, and 5 
 suggested thus unto me, that these being con-^Hs 
 verted already, they were all that God would * 
 save in those jjarts ; and that I came too late ; «5> 
 for these had got the blessing before I came. 
 
 Now was I in great distress, thinking in very 
 deed that this might well be so; wherefore I 
 went up and dow-n bemoaning my sad con- 
 dition ; counting myself for Avorse than a thou- 
 sand fools for standing off thus long, and 
 
GRACE ABOUNDING TO THE ClIIKF OF SINNERS. 
 
 •pending so inuny years in sin as I liiitl done ; 
 ■till cry ic gout. Oil! tliat I had turned sooner ! 
 Oh! thill I had turned seven years ago! (_It 
 f^ made nic also angry with niyseU.lto think tliat 
 I shouUl have no more wit, hut to trifh- away 
 my time, till my soul antl heaven were lost, 
 r.ut when I had been long vexed with this 
 : . and was scarce able to take one step more, 
 jii->t about thes;une place where I reeeiv«l my j 
 other encouragement, these words broke in i 
 n my mind, ''Compel them to come in, j 
 my house may be tilled ; and yet there is 
 II." I Luke xiv. 22, 'I'S.) These words, es- 
 .illy those, " And yet there is room," were ' 
 I't words to nie^ for truly I thought that by 
 ii I saw there was place enough in heaven : 
 me; and moreover, that wlu'ii the Lord ' 
 IS ilid speak thi-se wonLs, he then «lid think I 
 ::ie, and that he knowing that the time wimld | 
 come, that I should be atllictetl with fear that j 
 thero wa.s no place left for me in his bosom, 
 did before speak this word, and leave it upon 
 record, that I might find help thereby again.st 
 UiLs vile temptation. This I then verily be- 
 lieved. 
 ' In the light and encouragement of this word 
 ent A pretty while; ami the comfort was 
 more, when I thought that the Lord Jesus 
 
 le 'vord \ 
 no way I 
 devout, I 
 
 j saved, with the ways of ungodly men. And 
 I also, in further nading abtjut them, 1 found 
 that though we ]id cbew the cud, as the hare; 
 . yet if we walked* with daws, like a dog, or if 
 I we did jiart the hoof, like the swine, yet if we 
 did not chew the <ud, ajj the sheep, we are 
 still, for ^ tluit. but unclean : for 1 thought 
 the hare to be a type of those that t^ilk of the 
 word, yet walk in the ways of sin ; and that 
 th«> swine was like liim that parted with hit* 
 outward pollution, but still wante<l the 'vord 
 of faith , without whicii, there cimld be 
 of salvation, h-t a man be ever so de\ 
 After this, I found by reading the word, that 
 those that must be glorified with ('hrlst in an- 
 oflier wfirld "must be called by him here;" 
 called to the partakii;g of a share in his word 
 and righteousness, and to the comforts and 
 first friiiLx of his Spirit ; and to a peculiar in- 
 terest in all those heavenly things, which do 
 indeed prepare the soul for that rest, and 
 house of glory, whicli is in heaven above. 
 
 Here, again, I was at a very great stand, not 
 knowing what to <lo, fearing I wjis not called ; 
 for, thought I, if 1 be not called, what then 
 can ilo me gocxl? None but those who are ef- 
 fectually called, inherit the kingdom of heaven. 
 But oh ! how I loved tho.se words that spake 
 
 lid si)eak those words on purpose for my 
 ; for I did think verily, that he did on 
 puri"i« • -;i. :ik' them to encourage me withal. 
 
 Hut I w:i- not without my temptations to^^o 
 back again; temptations I say, both from Sa- 
 tan, mine own heart, and carnal acipiaintance; 
 but I thank 0«xl these were outweighe<l by 
 '■ ath, and of the «lay of 
 . as it were, continually 
 to my view: i stionld often also think on 
 Nebuchadnezzar; of whom it is said, "He had 
 given him all the kingdoms of the earth." 
 V '. thought I, if this great man had all hi.s 
 ion in this world, one hour in hell-fire 
 • all. Which consider- 
 
 1 wan almost made, about this time, to see 
 
 •4->!!i<'thirg concerning the l>castit that M«ises 
 
 titcfl clean and unclean: I thought thf^e 
 
 -ts were tyjMvs of men ; the clean, types of 
 
 :i that were the people of Go«l ; but the 
 
 ihl think on me so long ago. and that he I of a "Christian's calling!" As when the Lord 
 
 • '•<l the cud ; 
 
 Qixl : they also '• 
 
 that siirnitied, we nni- i 
 
 tiiai is, thought 1, i went up mt 
 
 •1 upon the w.r.l of 
 
 hoof." I 
 
 irt, if WC \*" . i I • 
 
 .said to one, " Foll«)W me;" and to another, 
 "Come after me:" and oh, thought I, that he 
 would s:iy so to me too, how gladly would I 
 run al'ter him ! 
 
 I cannot now express with what longings 
 ami breathings in my soul, I cried to Christ to 
 C4ill me. Thus I continued for a time, all on a 
 tiame to be converted to .lesus Christ ; and ilid 
 also see at that day, siuli glory in a convertwl 
 state, that I could not be contented witliout a 
 share therein. (Joldl could it have been got- 
 ten for gold, what would I have given for it! 
 Had I had a whole worhl, it ha<l all gone ten 
 thotiiiand times over for this, that my scul 
 might have Ihh'Ii in a convertetl state. v 
 
 How lovely now w:us even." one in my cyaa, 
 that I thoutrht to lie eonvert4'd men and w- 
 men ! They shone, they walked like a people _ 
 that carried th«> broad seal of heaven nlM>at 
 them. Oh ! I saw the lot was fallen to them 
 in pleasant places, and they ha«l a goo«||y 
 'm xvi.) But that which made 
 ■lat of Christ, in St Mark, "He 
 I mountain, :i' ni 
 
 honi he wftiild, and they • > '* 
 
 (Mark iii. 13. 
 
 This Scripture m-^' /■•"• ■■'■! J^-^'- ^t '» 
 
38 
 
 BUNYAN'S COMPLETE WORKS. 
 
 kindled fire in my soul. That wliich made me 
 fear, was this ; lest Christ should have no lik- 
 ing to me, for he called whom he would. But 
 oh ! the glory that I saw in that condition, did 
 still so engage my heart, that I could seldom 
 read of any that Christ did call, but I presently 
 wished, "Would I had been born in their 
 clothes ; would I had been born Peter ; would 
 I had been born John ; or, would I had been by 
 and had heard him when he called them, how 
 would I have cried, O Lord, call me also! 
 But, oh ' I feared he would not call me." 
 
 And truly, the Lord let me go thus many 
 months together, and showed me nothing, 
 either that I was already, or should be called 
 hereafter. But at last, after much time spent, 
 and many groans to God, that I might be a 
 partaker of the holy and heavenly calling; 
 that word came in upon me : " I will cleanse 
 their blood, that I have not cleansed, for the 
 Lord dwelleth in Zion." (Joel iii. 21.) These 
 words I thought were sent to encourage me to 
 wait still upon God ; and signified unto me, 
 that if I were not already, yet time might 
 come, I might be in truth converted unto 
 Christ. 
 
 About this time I began to break my mind 
 to those poor people in Bedford, and to tell 
 them my condition ; which when they had 
 heard, they told Mr. Gilford of me, who him- 
 self took all occasion to talk with me; and 
 was willing to be well persuaded of me, though 
 I think from little grounds : but he invited me 
 to his house, where I should hear him converse 
 with others, about the dealings of God with 
 their souls; from all which I still received 
 more conviction, and from that time began to 
 see something of the vanity and inward wick- 
 edness of my heart ; for as yet I knew no great 
 matter therein ; but now it began to be discov- 
 ered unto me, and also to work at that rate as 
 it never did before. Now I evidently found, 
 that lusts and corruptions put forth themselves 
 within me, in wicked thoughts and desires, 
 which I did not regard before; my desires also 
 for heaven and life began to fail ; I found also 
 that whereas before my soul was full of long- 
 ing after God, it now began to hanker after 
 every foolish vanity ; yea, my heart would not 
 be moved to mind that which was good ; it 
 began to be careless, both of my soul and heav- 
 en ; it would now continually hang back, both 
 to, and in eveiy duty ; and was as a clog on 
 the leg of a bird, to hinder him from flying. 
 
 Nay, I thought, now I grow worse and 
 worse ; now 1 am farther from conversion than 
 
 ever I was before ; wherefore I began to siolr 
 greatly in my soul, and began to entertain such 
 discouragement in my heart, as laid me as low 
 as hell. If now- I should have burned at the 
 stake, I could not believe that Christ had a 
 love for me : alas I could neither hear him, nor 
 see him, nor feel him, nor savour any of hia 
 things. I was driven as with a tempest, mj 
 heart would be unclean, and the Canaauitea 
 would dwell in the land. 
 
 Sometimes I would tell my condition to the 
 people of God ; which, when they heard, they 
 would pity me. and tell me of the promises ; 
 but they had as good have told me, that I must 
 reach the sun with my finger, as have bidden 
 me receive or rely upon the promises ; and aa 
 soon I should have done it : All my sense and 
 feeling was against me : and I saw I had a 
 heart that would sin, and that lay under a law 
 
 that would condemn. 
 
 / 
 
 These things have often made me think of 
 the child which the father brought to Christ, 
 " who while he was yet coming to him, was 
 thrown down by the devil, and also eo rent and 
 torn by him, that he lay and w^allowed foam^ 
 ing." 
 
 y Further, in these days, I should find 
 heart to shut itself up against the Lord, ant 
 against his holy word ; I have found my unbe- 
 lief to set, as it were, the .shoulder to the dooi 
 to keep him out ; and that too even then, when 
 I have with many a bitter sigh, cried, " Good 
 Lord, break it open : Lord, break these gates 
 of brass, and cut these bars of iron asunder." 
 (Psalm cvii. 16.) Yet that word would some- 
 times create in my heart a peaceable pause, 
 " I girded thee, though thou hast not known 
 me." (Isaiah xlv. 5.) 
 
 But all this while, as to the act of sinning, I 
 was never more tender than now : I durst not 
 take a pin or stick, though but so big a> a 
 straw; for my conscience now was sore and 
 would smart at every touch : I could not now , 
 tell how to sjieak my words, for fear 1 should 
 misplace them. Oh, hoAV cautiously did 1 then"^ 
 go in all I did or said ! I found myself in a 
 miry bog, that shook if I did but stir, and wasj^J 
 as there left both of God and Christ, and the^ 
 Spirit, and all good things. 
 
 But I observed, though I was -such a great 
 sinner before conversion, yet God never much 
 charged the guilt of the sins of my ignorance 
 upon me ; only he showed me, I was lost if I 
 had not Clirist, because I had been a sinner ; I 
 sa ^' that I wanted a perfect rightponsness^ to 
 present me without fault Vefore Go 
 
GRACE AliOlWDiya TO THE CHIEF OF SLXyEllS. 
 
 39 
 
 nL';htooii.sncs.s waa n«'whcre tu be fouiuif but in 
 till- [nrvQii nl' .K.-su- (.'hri.st. 
 \ iJut my ori^^iiml ami inward poUutiun ; tliat, 
 that w:ui my plague ami atllictioii, that I saw 
 V at a dri'ailful rate, always putting furtli it.selt* 
 ^ within mc; that I liail tlu- guilt of, to ainaxo- 
 /j jnent; by roa^/n of that, I wjis ntore loathsomo 
 in mtno own oycs thuii a tend, ami I thought I 
 was so in CJod's eyes too; sin ami corruption, I 
 ^ said, would Jis naturally bubble out of my 
 v)^eart, iw wator would bubblo (»ut of a fountain: 
 I thouL'lit now, that ovory one had u bettor 
 heur* than 1 had ; I could have changed hearts 
 with anylKxly ; I thought none but the devil 
 himself could iM]ualizc me for inwanl wicked- 
 ncsw and pollution of mind. I fell therefore, 
 at the sight of my own vileness deeply into 
 flespair, for I concluded that this condition I 
 is in, eould not stand w ilh a state of grace. 
 - ire, thought I, I am forsaken of God; sure, I 
 u given up to the devil, and to n reprobate 
 mind; and thus I continued a long while, 
 even for some years togt'ther. 
 
 While I was thius alllicted with the fears of 
 my own damnation, there were two things 
 Woul d makt- me wunihr.M lie one w;is, when I 
 ()Klpeojiic_luinting after tJie things of thi> 
 life, a.s if they should live here always: the 
 other Wiis, when I found professors much dis- 
 resj*<.tl and cajst down, when they met with 
 '\ >Utwanl Inssps : as of hasband, wife, child, tkc. 
 Lord, ihoii^'ht I, what ado is here about such 
 little things as these I What seeking after 
 '-arnal things by some, and what grief in others 
 r the lu«s of them t If they so much labour 
 alter, and shed so many tears for the things of 
 thi« present life, lunv «uu I to be bemoaned, 
 pitieti, and prayed for! My soul is dying, my 
 soul is damning. Were my soul but In a gooil 
 condition, and were I but sure of it, ah ! bow 
 rich should I csti'em myself, though blessed 
 but with bread and water! I should count 
 those but smuU alllictions, and shoulcl bear 
 lliem as little burthens. " A wounded spirit 
 who «in In-ar?" 
 
 And though I was much troubUii, and tossed, 
 &o«l aUlicted, witlt the sight and sense and 
 tcrr«)r of my own wickctiness, yet I was afraid 
 to let tliLH sight and sense go tjuitv ofTmy ntind : 
 for I found that !. ' . - 
 
 tflk.'n o;r. the ri. 
 
 :->t, a man ^ri w ratiu-r wome lor liie i»»sa 
 trouble of mind, than better. Where- 
 fore, if my guilt lay hard u|>on mo, then I 
 should cry that the blo«»d of Christ might lake 
 it off; and if it was going oil without it, ^fur 
 
 the sense of sin would be sonuimi. - ;i> it it 
 Would die, and go quite away,) then I would 
 also strive to fetch it upon my heart again, by 
 bringing the punishment of sin into In ll-iire 
 upon my spirits; and would cry, " I^jrd, let it 
 not go otf my heart, but by the right way, by 
 the blood of C'hrist, and the application of thy 
 mercy, through him, to my soul ; for that 
 Scripture did lay much upon n>e, " Without 
 shethling of blood there is no redemption." 
 •Vnd that which made me the more alraid of 
 this, was, because I had >ivm some who, though 
 they were under the wountls of conscience, 
 would crj' and pray ; yet feeling rather pre>i nt 
 case f(»r their trouble, than pardon for their 
 sin, cared not how they lost their guilt, so they i 
 got it out of their mind: now having ^jot it off 
 the wrong way, it was not sanctified unto themj 
 but they grew harder and blimlcr, and '.iioC^ 
 wicked after their trouble. This made mt 
 afraid, and made me crj' unto (ioil Llie mor«, 
 that it might not be so with me. 
 
 And now I was sorry that God had made me 
 man, for I feared I was a reprobate. I counto<l 
 njan, as unconverted, the most doleful of all 
 creatures. Thus being alllicted and tossed 
 about my sad condition, I counted mys-elf alone, 
 and above the most of men unble».scd. 
 
 Yea, I thought it impossible that ever I 
 should attain to so much godliness of heart, 
 as to thank God that he had made nie a man. 
 Man indeed is the most noble by creation, of 
 all creatures in the visible world ; but by >iii I 
 he has made himself the most ignoble. The 
 beast", birds, fishes, &c. ; I blessed their ci>n- 
 dition, for they had not a sinful nature; they 
 were not obnoxious to the wrath of Gixl ; they 
 were not to go to hell-fire after death ; 1 could 
 therefore have rejoiced, had my condition been 
 as any of theirs. 
 
 In this condition I went a great while; but 
 when the comforting time was come, I heard 
 one preach a sermon on these words in the 
 Song, " liehold, thou art fair, my love; Uv 
 hold, thou art fair." Dut at that time he 
 made these two worrU, "my love," his rhitf 
 and subject-nuitter ; from which, after he had a 
 little o|H?ncd the text, he observe*! these "cv- 
 eral conclusions: " 1. That the church, and so 
 every saveil .hi>uI, is Christ's love, when lov©- 
 Uim. 2. Christ's love witb<»ftt h «'aUM.'. -i. 
 Christ's love, wl^^>ir-^ 1 of the 
 
 worhl. 4. Christ's |(.\ t> input- 
 
 tion and umler destruction. A. Cbrist's lot«^ 
 fn>m first to last," 
 
 but I got nothing from wh.it he tnid al 
 
40 
 
 BUyYAN'S COMPLETE WOBKS. 
 
 present; only when he came to the applica- 
 tion of the fourth particular, this was the 
 word he said : " If it be so, that the saved 
 soul is Christ's love, when under temptation 
 and destruction; then poor tempted soul, 
 when thou art assaulted and afflicted with 
 temptations, and the hidings of face, yet 
 liiiuk on those two words, 'my love,' still." 
 
 So as I was going home, these v, ords came 
 again into my thoughts ; and I well remember, 
 as they came in, I said thus in my heart, 
 " What shall I get by thinking on these two 
 words?" This thought had no sooner passed 
 through my heart, but these words began thus 
 to kindle in my spirit : " Thou art my love, 
 thou art my dove," tvPenty times together; 
 and still as they ran in my mind, they waxed 
 sti'onger and warmer, and began to make me 
 look up; but being as yet between hope and 
 fear, I still replied in my heart., " but is it true? 
 but is it true ?" at which that sentence fell upon 
 me, " He wist not that it was true, which was 
 come unto him of. the angel." 
 
 Then I began to give place to the wor d 
 which w'lth power, did o ver and over make 
 this joyTuTsound within my soul, " Thou art 
 my love", thou" a^rt my love, and nothing shall 
 separate thee from my love." And with that 
 my heart was filled full of comfort and hope, 
 and now I could believe that my sins would 
 be forgiven me ; yea, I was now so taken with 
 the love and mercy of God, that I remember I 
 could not tell how to contain till I got home : 
 I thought I could have spoken of his love, 
 and have told of his mercy to me, even to the 
 very crows that sat upon the ploughed lauds 
 before me, had they been capable to have 
 understood me ; wherefore I said in my soul, 
 with much gladness, well, I would I had a 
 pen and ink here, I would write this down be- 
 fore I go any farther ; for surely I will not for- 
 get this forty years hence; but alas! within 
 less than forty days I began to question all 
 again, which made me begin to question all 
 still. 
 
 Yet still at times I was helped to believe, 
 that it was a true mani festation of grace unto 
 my soul, though i had lost much of the life 
 ind favour of it. Now about a week or fort- 
 night after this, I was much followed by this 
 Scriptiire; "Simon, Simon, behold Satan hath 
 desired to have you:" and sometimes it would 
 sound so loud within me, yea, and as it were, 
 call so strongly after me, that once, above all 
 the rest, I turned my head over my shoulder, 
 lb inking verily that some man behind me, had 
 
 called me; being at a great dktaucc, niethought 
 he called so loud ; it came, as I have thought 
 since, to have stirred me up to prayer and to 
 watchfulness; it came to acquaint me, that a 
 cloud and a storm was coming down upon me; 
 but I understood it not. 
 
 Also, as I remember, that time that it calied 
 to me so loud, was the last time that it sounded 
 in mine ears ; but methinks I hear still with 
 what a loud voice these words Simon, Suncn, 
 sounded in my eai-s. I thought, verily, as I 
 have told you, that somebody had called after 
 me, that was half a mile behind me; and 
 although that was not my name, yet it made 
 me suddenly look behind me, beUevirrg that 
 he that called so loud meant me. 
 
 But so foolish was I, and ignorant, that I 
 knew not the reason of this sound, (which I 
 did both see and feel soon after, was sent from 
 heaven as an alarm, to awaken me to provide 
 for what was coming ; ) only I should muse and 
 wonder in my mind, to think what should be 
 th^ reason of this Scripture, and that at thi^ 
 rate, so often and so loud, it should still be 
 sounding and rattling in mine eai-s. But, as I 
 said before, I soon perceived the end of God 
 therein. 
 
 For, abotit the space of a month after, a 
 very great storm came down upon me, which 
 handled me twenty times worse than all I had 
 met with before; it came stealing ujjon me, 
 now by one piece, then by another; first, all 
 my comfort was taken from me ; then darkness 
 seized upon me ; after which, whole floods of 
 blasphemies, both against God, Christ, and 
 the Scriptures were poured upon my spirit, to 
 my great conftision and astonishment. These 
 blasphemous thoughts were stich as stirred up 
 q ^ g^iojl^ in me against th p. very beinfr of Ch)c\^ 
 ancTof his only beloved Son ; as whether there 
 were in truth a God, or Christ? and whether 
 the holy Scriptures were not rather a fable 
 and cunning story, than the holy and pure 
 word of God. 
 
 The tempter would also much assault me 
 with this, "How can you tell but that the 
 Turks had as good Scriptures to prove their 
 Mahomet the Saviour as we have to r)rove our 
 Jesus? And, coidd I think, that so nany ten 
 thousands in so many countries and .».ingdoms, 
 should be without the knowledge of the right 
 way to heaven, (if there were indeed a heaven,) 
 and that we only, who live in a corner of the 
 earth, should a.lone be blessed therewith? 
 Every one doth think his own religion Tight- 
 est, both Jews and Moors, ant] Pagans; and 
 
■ENCKAVZD SX -\B \.\\\,1ER 
 
 pnn.c^Rn m'^ 
 
 1 
 
GRACE ABOUXDiyG TO THE CHIEF OF SLVNERS. 
 
 41 
 
 how if all our fiilth, ami Christ, and Scrip- 
 turcs, should bo but a think so too?" 
 
 Souielinios I have enJi-avbured to argue 
 as^iuiit these suggestions, and to set some of 
 the sentenees of ble:<sed Paul against them ; but 
 al:ttl I quiekly felt, when I thus did, such ar- 
 guiiigs Its thti^e woulil return again upon me, 
 '•' Though we nuide so great a matter of Paul 
 and of his wonls, yet how could I tell, that in 
 ver)' deed, he being a subtle and eurining man, 
 nuiy give himself up to deceive with strong dc- 
 lik^iitiu; and also take the pains and tnivel, to 
 uiuio uiul dc-friiv his follows." 
 
 Thor >u_'_'i -tions (with many other which 
 at this time I may imt nor dare not utter, neither 
 by wonl or pen) did uuike such a seizure upon 
 my spirit, and tlid so ovcrwmgh my heart, both 
 V. ith their number, eontinuancc, and tiery force, 
 
 :it I felt as if there were nothing else but these 
 lr«im inorning to night within me; and a:* 
 thoiivrli indeed there could be room for nothing 
 else : and also concluded, that (io«l had, in vorj' 
 wrath to my soul, given nie up to them, to be 
 carried away with theui, as with a mighty whirl- 
 wind. 
 
 Only by the distaste that they gave unto my 
 spirit, I felt there was sonu'thiiig in mo that re- 
 fused to cnd>race me. But this consiiicrulion I 
 then only had, when Gml gave me leave to 
 swallow my sjinttle; otherwise the noise, and 
 stroii^'th, and force of these temptations would 
 dn>wii :ind overflow, and a.s it wore, bur)' all 
 Mil h :'.!■. i: -litu, or the remembrance r)f any.such 
 thing. Wliile I w:»s in this temptation, I found 
 my mind suddenly put upon it to curse and 
 •wear, or to sjH-ak some grievous thing agaiiujt 
 On«I. or Christ hw iym, and of the S-riptures. 
 
 N s I thought, surely I am iKwsesscd of the 
 devil ; at other times, again I thought I should 
 Se bereft of my wit« ; for instead of lauding 
 an' 't«xl the Lortl, with othow, if 
 
 I i. iin si>oken of, presently some 
 
 most horrii>lo blasphemous thought or other 
 would l>olt out of my heiirt against him ; so 
 that whrther I did think thatOtxl was, or again 
 did think there was no r.tich thing, no love, nor 
 p*arp, nor gra' i"Us di'p<»sitiou could I feel 
 w ' ■ 
 
 I itigs did sink mc into very great de- 
 
 spair; for I eoneludixl that such things «-ould 
 Dot {MWtibly be found luuongst them that loveil 
 Ood. I ofteji, when these temptations had been 
 
 also shriek and cry ; but yet I was bouinl in the 
 wings of temptation, anrl the wind would earry 
 mo away. I thought also of Saul, and of the 
 evil spirit that did pctssess him ; and did greatly 
 fear that my condition was the same with that 
 of his. 
 
 In those da>'8, when I have heard olhem talk 
 of what w;ls the sin against the Holy (thost, 
 then would the tempter so provoke me to di-sir.' 
 to sin that sin, that I wils as if I could not. 
 must not, neither should be quiet, until I had 
 committc<l it ; now no sin wotdd serve but that ; 
 if it were to be committed by speaking of such 
 a word, then I have boon as if my mouth would 
 have spoken that wonl, whother I w<mld or no; 
 and in so strong a measure wjus this tomptatioit 
 upon me, that often I have boon rojidy to clap 
 my hiuids under my chin, to hold n»y nuiuth 
 from opening; and to that end also I have had 
 thoughts at other times, to leap with my h<iid 
 downward, into some muck hole or other, to 
 keep my mouth from speaking. 
 
 Now again I behold the condition of the dog 
 and toad, and counted the estate of everything 
 that (it>d had made, fiir better than this dread- 
 ful state of mine, and such as my conipanionn 
 was. Yea, gladly would I have boon in the 
 condition of a dog or horse; for I knew thej' 
 had no souls to perish under the everlasting 
 weight of hell, or sin, as mine was like to do. 
 Nay, and though I .saw this, felt this, and was 
 broken to pieces with it, yet that which added- 
 to my sorrow was that I could not find, that 
 with all my soul I did desire, deliveni 
 Scripture did also t«'ar and rend my 
 midst of these distractions, "The wiokeil are 
 like the troubled sea, which cannot re>t, whose 
 waters cast up mire and dirt. There is no 
 peace to the wicked, saith my (utd." . 
 
 And now my heart wah, at times, exceedfng 
 hard; if I would have given a til. un<lji 
 
 for a tear, I could not sh. d «ine ; :iie- 
 
 trmos scarce desire to shed one. i w.t:^ much 
 ""deJPTtrd, to think that this would be my lot 
 I saw some could monm and lament ihcii sin, 
 and others again, could rejoice and bless (hnl 
 for Christ ; and othere again, could quietly talk 
 of, and witli ' the won! of 
 
 God, while I >i "^ «'"!'"*• 
 
 This much sunk mo. 1 '''*'» 
 
 was alone. I should tlv ' wy 
 
 hard hap, but get out of, or got rid of these 
 •' ■ . I could not. 
 
 ■• this temptation lasted, which waa 
 
 I ■ tj none of the 
 
 re and great 
 
 t find, that \ \ 
 anco. That \ • 
 sold in the ' 
 
i2 
 
 BUNYAN'S COMPLETE WORKS. 
 
 affliction. Yea, then was I most distressed 
 with blasphemies ; if I had been hearing the 
 word, then uncleanness, blasphemies and de- 
 spair would hold me a captive there ; if I have 
 been reading, then sometimes I had sudden 
 thoughts to question all I read; sometimes 
 again, my mind would be so strangely snatched 
 away, and possessed with other things, that I 
 have neither known, nor regarded, nor remem- 
 bered so much as the sentence that but now I 
 have heard. 
 
 lu I raver also I have been greatly troubled 
 at this time ; sometimes I have thought I have 
 felt him behind me, pull my clothes ; he would 
 be also continually at me in time of prayer, to 
 have done, break off, make haste, you have 
 prayed enough, and stay no longer ; still draw- 
 ing my mind away. Sometimes also he would 
 cast in such wicked thoughts as these, that I 
 must pray to him, or for him ; I have thought 
 sometimes of that, "Fall down; or, if thou 
 wilt fall down and worship me." 
 
 Also, when because I have had wandering 
 thoughts in the time of this duty, I have 
 laboured to compose my mind, and fix it upon 
 God ; then with great force hath the tempter 
 laboured to distract me, and confound me, and 
 to turn away my mind, by presenting to my 
 heart and fancy, the form of a bush, a bull, a 
 besom, or the like, as if I should pray to these ; 
 to these he would also (at sometimes espe- 
 cially) so hold my mind, that I was as if Icould 
 think of nothing else, or pray to nothing else 
 but to these, or such as they. 
 
 Yet at times I should have some strong and 
 heart-affecting apprehensions of God, and real- 
 ity of the truth of his Gospel ; but, oh ! how 
 would my heart, at such times, put forth itself 
 with inexpressible groanings. My whole soul 
 was then in every word; I should cry with 
 pangs after God, that he would be merciful 
 unto me ; but then I should be daunted again 
 with such conceits as these; I should think 
 that God did mock at these my prayers, say- 
 ing, and that in the audience of the holy an- 
 gels, "This poor simple wretch doth hanker 
 after me, as if I had nothing to do with my 
 mercy but to bestow it on such as he. Alas, 
 poor soul, how art thou deceived ! It is not 
 for such as thee to have favour with the 
 Highest." 
 
 Then hath the tempter come upon me also 
 with such discouragements as these : " You 
 are very hot after mercy, but I will cool you ,' 
 this frame shall not last always ; many have 
 been as hot aa you for a spirit, but I have 
 
 quenched their zeal," (and with this, such and 
 such who were fallen off would be set before 
 mine eyes.) Then I would be afraid that I 
 should do so too ; but thought I, I am glad this 
 comes into my mind ; well, I will watch, and 
 take what care I can. " Though you do, (said 
 Satan,) I shall be too hard for you ; I will cool 
 you insensibly, by degrees, by little and little. 
 What care I, (saith he,) though I be seven 
 years in chilling your heart if I can do it at 
 last? Continual rocking will lull a crying 
 child asleep ; I wUl ply it close, but I will have 
 my end accomplished. Though you be burn- 
 ing hot at present, yet I can pull you from 
 this fire; I shall have you cold before it be 
 long." 
 
 These things brouglit me into great straits ; 
 for as I at present could not find myself fit for 
 present death, so I thought, to live long, would 
 make me yet more unfit; for time would make 
 me forget all, and wear even the remembi-ance 
 of the evil of sin, the worth of heaven, and 
 the need I had of the blood of Christ to wash 
 me, both out of mind and thought; but I 
 thank Christ Jesus, these things did not at 
 present make me slack my crying, but rather 
 did put me more upon it, (like her who 
 met with the adulterer, Deut. xxii. 26.) In 
 wliich days that was a good word to me, after 
 I had suffered these things a while : " I am 
 persuaded that neither height, nor death, nor 
 life, shall separate us from the love of God, 
 which is in Christ Jesus." And now I hoped r^n 
 long life would not destroy me, nor make me ' 
 miss of heaven. ' 
 
 Yet I had some supports in this temptation, 
 though they were then all questioned by me. 
 That in Jer. iii. at the first was something to 
 me ; and so was the considertition of verse 5 
 of that chapter ; that though we have spoken 
 and done all the evil things as we could, yet 
 we should cry unto God, "My Father, thou 
 art the guide of my youth ;" and shall return 
 unto him. 
 
 I had also once a sweet glance from that, 
 " For he hath made him to be sin for us who 
 knew no sin, that we might be made the right- 
 eousness of God in him." I remember that 
 one day, as I was sitting in a neighbour's 
 house, and there very sad at the consideration 
 of my many blasphemies ; and as I was saying 
 in my mind, What ground have I to think 
 that I, who have been so vile and abominable, 
 sh'ftiild ever inherit eternal life? That word 
 came suddenly upon me, " What shall we say 
 to these things? If God be for us, who can bff 
 
GRACE ABOUNDING TO THE CHIEF OF SINNFUS. 
 
 43 
 
 tgainst us?" Thiit also was an holj) unto mo, 
 
 " Hcoause I live, ye shall live also." Uut these 
 
 words wore but hints, touchis, antl.short vi.siu^, 
 thoufjh very sweet when present; only they 
 lasted not; but like to Peter's sheet, of a 
 Budden were caught up from nic to heaven 
 again. 
 
 !Uit afterwards the lyord did more fully an»l 
 graciously discover himself unto nie, and in- 
 ""TTeetl did quite, not only deliver n»e from the 
 guilt, that by these things was laid upon my 
 conscience, but also from the very fdth there- 
 of; for the temptation was removed and I was 
 put into my right mind again, as other Chris- 
 tians were. 
 
 I remember that one day, as I was travelling 
 into the country, and musing on the wicked- 
 ness and blasphemy of my heart, and consid- 
 ering the enmity that was in me to God, that 
 Scripture came into my mind, " lie hath made 
 peace by the bloo<l of Im cxu***,"- 4Jy AvUkJi I 
 was made to see, both again, and again, that 
 day, that God and my soul were friends by his 
 blood; yea, I saw that the justice of God and 
 my sinful soul could embrace and kiss each 
 other through his blotxl. This was a good day 
 to mc ; I hope I shall never forget it. 
 
 At another time, as I .sat by the fire in my 
 house, and musing on my wretchedness, the 
 Lord made that also a precious word unto me, 
 " Fora-smuch then as children are partakers of 
 flesh and blood, he also him.«clf likewi.sc took 
 part of the same, that through death he might 
 destroy him that had the iK)wcr of death, that 
 is, the devil; and deliver those who through 
 the fear of death, were all their life subject to 
 bondage." I thought that the glory of these 
 words was then so weighty on me, that I was 
 both once and twice ready to swoon as I sat ; 
 yet not with grief and trouble, but with solid 
 joy and peace. 
 
 At this time al^o I sat unclcr the niinistr}* 
 of holy Mr. GifTord, whose doctrine, by GckI's 
 grace, was much for my stability. This man 
 mode it much his busine«( to deliver the peo- 
 ple of G(mI from all those hard an<l unsound 
 le!*l», that by nnturc wo are prone to. He 
 would bid us take special he«-d that we took 
 not up any tnith u\ynn tru.«t ; lus from this, or 
 that, or any other man or men ; but cr>- might- 
 ily to Oo<l, that he would convince us of the 
 reality thereof, and net us down therein by his 
 own Spirit in the holy word ; for, mI^I he, if 
 you do otherwise, when temptation comes, if 
 <rMTi_''y ii:. •, '.-.III, you not having received 
 ;!i. ill w.'. . \ . . wee from heaven, will find vou 
 
 want that help and strength now to reaikv, that 
 once you thought you had. 
 
 This wiLS as seasor.able to my soul as the 
 former and latter rain in their season ; for I had 
 found, and that by sad experience, the truth c>f 
 his words: (for 1 had felt "no man can say," 
 ispecially when tempted by the devil, " that 
 Jesus Christ is lyird, but by the Holy (iho.-,t>I') 
 Wherefore I found luy scml, through graco, 
 very apt to drink in this doctrine, and to incline 
 to pray to God, that in nothing that pertained 
 to Gcxl's glory, and my own elerinil happiness, 
 he would sutler me to be witiiout the confir- 
 mation thereof from heavi ii ; for now I Siiw 
 clearly, there was an exceeding dillerence be- 
 twi.xt the notion of the ilesh and bloiMl, and 
 the revelation of God in heaven ; also a great 
 dift'erence betwixt that faith that is feigned, and 
 according to mau's wi.sdom, anil of faliat which 
 comes by a man's being born thereto of (Jtxi 
 
 But, oh ! now how wjis niy soul le<l from 
 truth to truth by God! Even from the birth 
 and cradle of the Son of Goil, to his ascension, 
 and second coming from heaven to judge the 
 world. !^' Jr ■> 
 
 Truly, I then foUnd upon this account, the 
 great God was very goinl unto me ; for, to my 
 remembrance, there was not any thing that I 
 then cried unto God to make knt»wn, and re- 
 veal unto me, but he was ploiised to do it for 
 me ; I mean, not one part of the gospel of the 
 Lord Jesus, but I was orderly led into it ; me- 
 thought I .saw with great evidence, from the 
 four evangelists, the wonderful words of God, 
 in giving Jesus Christ to .save us, from his con- 
 ception and birth, even to his second coming 
 to judgment ; methought I was jis if I had seen 
 him born, as if I had seen him grow up ; a« if 
 I had seen him walk through the world, from 
 the cradle to the cross ; to which also, when he 
 came, I saw how gently he gave liim.self to 1m) 
 hangetl, and nailed on it for my sin.< and wicked 
 doing. Also as I was musing on this his i)rog- 
 ress, that droppetl on my spirit, " lie was or- 
 dained for the slaughter." 
 
 When I have considered al.v) the truth of 
 his resurrection, and have remendK'riHl that 
 wonl, " Touch me not. .Mary," &c., I have seen 
 as if he had leap«'d out of the grave's mouth, 
 for joy that he had risen again, ami had got 
 the conquest over our dreadful fn-s. f John xx. 
 17.) I have ahio, in the npirit, seen him n man, 
 on the right hand of God the Father for mc ; 
 and Imve seen the manner of his coming fronf 
 heaven, to judge the worM " ry, and 
 
 have been cunfinned in th' 'V theit 
 
44 
 
 bunyj^n's complete works. 
 
 Scrii-iures. (Acts i. 9, 10, and vii. 56, and x. 42. 
 Heb. Tii. 24, and viii. 3, 8. Rev. i. 18. 1 
 Thess. iv. 17, 18.) 
 
 Once I was troubled to know whether the 
 Lord Jesus was a man as well as God, and God 
 as well as man ; and truly, in those days, let 
 men say what they would, unless I had it with 
 evidence from heaven, all was nothing to me; 
 I counted myself not set down in any truth of 
 jrod. Well, I was much troubled about this 
 point, and could not tell how to be resolved; 
 fit last, that in Rev. v. 6,' came into my mind, 
 "And I beheld, and lo, in the midst of the 
 throne, and of the four beasts, and in the midst 
 of the eldei-s stood a Lamb." In the midst of 
 the throne, thought I, there is the Godhead ; 
 in the midst of the elders, there is his manhood ; 
 but oh ; methought this did glister ! it was a 
 goodly touch, and gave me sweet satisfaction. 
 That other Scrij^ture also did help me much in 
 this, "To us a child is born, to us a Son is 
 given, and the government shall be upon his 
 shoulders : and his name shall be called Won- 
 derful, Counsellor, the Mightj' God, the Ever- 
 lasting Father, the Prince of Peace." 
 
 Also besides these teachings of God in his 
 word, the Lord made use of two things to con- 
 firm me in this truth ; the one was the errors 
 of the Quakers, and the other was the guilt of 
 sin ; for as the Quakers did oppose the truth, 
 so God did the more confirm me in it, by lead- 
 ing me into the Scripture that did wonderfully 
 maintain it. 
 
 The errors that these people then maintained 
 were : 
 
 1. That' the Holy Scriptures were not the 
 word of God. 
 
 2. That every man in the world had the 
 Spirit of Christ, grace, faith, &c. 
 
 3. That Christ Jesus, as crucified, and dying 
 sixteen hundred years ago, did not satisfy di- 
 vine justice for the sins of the people. 
 
 4. That Christ's flesh and blood was within 
 the saints. 
 
 5. That the bodies of the good and bad that 
 are buried in the churchyard, shall not rise 
 again. 
 
 6. That the resurrection is past with good 
 men already. 
 
 7. That that man Jesus, that was crucified 
 between two thieves, on Mount Calvary, in the 
 land of Canaan, by Judea, was not ascended 
 above the starry heavens. 
 
 8. That he should not, even the same Jesus 
 that died by the hands of the Jews, come again 
 the last day, and as man, judge all nations, &c. 
 
 Many more vile and abominable things were 
 in those days fomented by them, by which I 
 was driven to a more narrow search of the 
 Scriptures, and was through their light and 
 testimony, not only enlightened, but greatly 
 confirmed and comforted in the truth ; and, as 
 I said, the guilt of sin did help me much ; for 
 still as that would come upon me, the blood of 
 Christ did take it off again, and again ; and 
 that too sweetly, according to the Scriplurea. - 
 
 friends ! crj^ to God to reveal Jesus Christ 
 xmto you; there is none teacheth like him. 
 
 It would be too long here to stay, to tell you 
 in particular, how God did set me down in all 
 the things of Christ, and how he did, that he 
 might do so, lead me into his words ; yea, and 
 also how he did«open them unto me, and make 
 them shine before me, and cause them to dwell 
 with me, talk with me, and comfort me over 
 and over, both of his own being, and the be- 
 ing of his Son, and Spirit, and Word, and 
 Gospel. 
 
 Only this, as I said before, I will say unto 
 you again, that in general, he was pleased to 
 take this course with me ; first, to suffer me to 
 be afllicted with temptations concerning them 
 and then reveal them unto me ; as sometimes 
 
 1 should lie under great guilt for sin, even 
 crushed to the ground therewith ; and then the 
 Lord would show me the death of Christ ; yea, 
 so besprinkle my conscience with his blood, 
 that I should find, and that before I was aware, 
 that, in that conscience, where but just now 
 did reign and rage the law,ejren there would 
 rest and abide the peace and love of God 
 through Christ. 
 
 Now T had an evidence, as I thought, of my 
 salvation from heaven, with manj^ golden seals 
 thereon, all hanging in m}"^ sight ; now I could 
 remember this manifestation, and the other dis- 
 covery of grace and comfort; and should often 
 long and desire that the last day were come, 
 that I might be forever inflamed with the sight 
 and joy, and communion with him, whrise 
 head was crowned with thorns, whose face was 
 sj^it ujion, and body broken, and soul made an 
 offering for my sins. For whereas, before I lay 
 continually trembling at the mouth of hell; 
 now methought I was got so far therefrom, 
 that I could not, when I looked back, scarce 
 discern it ; and oh ! thought I, that I were 
 fourscore years old now, that I might die 
 quickly, that my soul might be gone to rest. 
 
 But before I had gone thus far out of these 
 my temptations, I did greatly long to see some 
 ancient godly man's experience, who had writ 
 
GKACE ABOUMJISG TO THE 
 
 
 .\S'. 
 
 y 
 
 « • 1. liuiulroiU of years before I wjls born ; for 
 ti- -. who had writ in our day*, 1 thoU);ht (but 
 i df::«iruthem now to pardon nie) that tliey hud 
 .vrit only that which others felt; or else had, 
 tiirough the Atreugth of their wit^i and parU*, 
 •studied to answer such objections as tiiey pcr- 
 ftive«l others were perplexed with, without 
 down themselves into the deep. Well, 
 
 many «*ueh longini^s in my mind, the 
 titKl, in whose haiuls arc all our days and 
 way;*, dill cast into my hand, one day,j^iimi^ 
 of Martin Lutlur's- it was his comment on 
 the Halatiaiis ; it also was so old, that it was 
 ready to fall from piece to piece if I did but 
 turn it over. Now I w:ls pleased much that 
 such an old book had fallen into my hands, 
 thewiiich when I had but a little way perused, 
 I •■■Mild uxy condition in Lis cxpcrieucc, so 
 
 y and profoundly handled, :\s if his book 
 
 ti.it liion written out of my luart. Tliis made 
 
 iHo innrvrl: fur thus tlioU'^lit I.Uii?liiaii ouild 
 
 riy thJMj^ ..f till- stall' at' ( Miri-^l i:iiis 
 
 : U't nrtds write ami s[)eak the c .x- 
 
 Ilesidi-s, he iloth most pravely also in tliat 
 b«x)k, debate of the rise of these temptj\tions, 
 namely, blasphemy, desperation, and the like; 
 - lowinj^ that the law of >I<»ses, su* well as the 
 i'-vil, death, and hell, hath a very jrreat hand 
 iierein; the which at first, was very strange 
 • > roc, but considering and watching, I found 
 It so indeed. But of particulars here I intend 
 nothing; only this methinks I must let fall 
 
 before all men.J du )rrr. r thi.- i k of Martin. 
 
 Luther upon tin- < ialaiiaii^ > \. 1 |,;;ii;,' llu- li'ily 
 
 1 '• ^ brlMfi- all the lK>ok.s tli at ^-^^^ I have. 
 
 - " f-t lit for a WMiiinli'd coiis<-i.-nce. 
 
 "'\ Y^ .N ) I fi.uinl. a.- 1 tli'Kii/lit. tiiat I love d 
 
 'i.arlv: oh! methouirht mv.soul cleaved 
 
 © 
 
 II'.-.. him, my allections cleaved unto him; I 
 
 it my love to him :lh hot as tire, and now, a.s 
 
 i'lb said, I thought I should die in my nest; 
 
 but I did quickly find, that my great love waa 
 
 )>ut little; and that I who had, a.H I thought, 
 
 ich burning love to Jesus Christ, could let 
 
 :m go again for a vcr)' tritlo: God can tell 
 
 '•w to abas« un, and can hide pride from 
 
 Quickly after this my love was tried to 
 
 -e. 
 
 Kur at'^er the I^tfd had , in thin maimer, 
 
 ' us graciou;*ly di-livered me from this great 
 
 id .xore li'mptatloii, and had set mc down so 
 
 'v in the faith of his h>'' !. and 
 
 iv**n m»» •u«'h •tron? « nn»| 
 
 canit,- upon inrf • ^^ill, „ more 
 
 grievous and dr. , .n than before. 
 
 And that was, "to sell and part with this 
 most blessed Christ, to exchange him for the 
 things of this life, for atiy thing." The temp- 
 tation lay upt)n me for the space of a year, and 
 did follow me so continually, that I wa.n not 
 rid of it one day in a month : no, not some- 
 times one hour in many days togctlu i-. uiili.sj 
 when I was asleep. 
 
 And tluiugh in my judgment I vs.i- j..r- 
 suaded, that those who were once cllertuallv 
 in Christ (as I hoped through his grace 1 had 
 seen myself) c<mld nerer lose him for ever; 
 " For the land shall not be sold for ever, for 
 the land is mine," saith God: yet it wa.s a 
 continual vexation to nic, to think that I 
 should have so much a» one such thought 
 within me against a Christ, a JesUs, that had 
 done for me sis he had done; and yet then ] 
 had almost none others but such blasphemous 
 ones. 
 
 But it was neither my dislike of the thought, 
 nor yet any desire and endeavour to resist it, 
 that in the least did shake c abate the con- 
 tinuation or force and strength thereof; for it 
 did always, in almost whatever I thought, in- 
 termix itself therewith, in such sort, that I 
 could neither eat my food, stoop for a pin, 
 chop a stick, or cast mine eye to look on thia 
 or that, but still the temptation would come, 
 "sell Christ for this, or sell Christ for that; 
 sell him, sell him." 
 
 Sunetimes it would run in my thoughts, not 
 so little as a hundred tinies together, sell him, 
 sell him, sell him; against which, I nuiy s-ny, 
 for whole hours together, I have been forced to 
 stand IIS continually leaning and forcing my 
 spirit against it, lest haply, before I were 
 aware, some wicked thought might arise in 
 my heart, that might conM-nl thereto; and 
 sometimes the tempter would make me be- 
 lieve I had consented to it; but then I should 
 be, OS torturetl upon ;> r.'i I u,r ul.,.'.. .!:iv« 
 together. 
 
 This temptation did j-iit me in -mn M-ani* 
 
 lest I should at. sonie time, I sny, conHcnt 
 
 thereto, and be overconie ther •.< by 
 
 the vory f<»rce of my mind, i- .^ to 
 
 gainsay JUid resist this w my very 
 
 I Ixnly would be put into a : notion, by 
 
 I way of pushing or thru-^ttng with my hamls or 
 
 I el!>ows; still answering, aa fast a-s the d<-stroyer 
 
 I sMiid .sell him; "I will not. I will not, I will 
 
 not; no, not for th<.' •!«, thou- 
 
 I sauda of worlds;" i •;, Iw* - 
 
46 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Bliouid, In the midst of these assaults, set 
 too low a value on him; even until I scarce 
 well knew where I was, or how to be com- 
 posed again. 
 
 In these seasons he would not let me eat my 
 food in quiet ; but, forsooth, when I was set at 
 the table at any meat, I must go hence to pray, 
 I must leave my food now, and just now, so 
 counterfeit holy also would this devil be. When 
 I was thus tempted, I would say in myself, 
 " Now I am at meat, let me make an end." 
 
 "No, said he, you must do it now or you 
 will disjjlease God, and desjjise Christ." Where- 
 fore I was much afflicted with these things ; 
 and because of the sinfulness of my nature 
 (imagining that these things were impulses 
 from God) I should deny to do it, as if I denied 
 God and then I should not be as guilty, be- 
 cause I did not obey a temptation of the devil, 
 as if I had broken the law of God indeed. 
 
 But to be brief: one morning as I did lie in 
 my bed, I was, as at other times, most fiercely 
 assaulted with this temptation, to sell and part 
 with Christ ; the wicked suggestion still run- 
 ning in my mind, " sell him, sell him, sell him, 
 sell him," as fast as man could speak : against 
 which also, in my mind, as at other times, I 
 answered, "No, no, not for thousands, thou- 
 sands, thousands," at least twenty times toge- 
 ther; but at last, after much striving, even 
 until I was almost out of breath, I felt this 
 thought to pass through my heart, " Let him 
 go if he will ;" and I thought also, that I felt 
 my heart freely consent thereto. Oh ! the dil- 
 igence of Satan ! Oh ! the desperateness of 
 man's heart ! 
 
 Now was the battle won, and down fell I, as 
 a bird that is shot from the top of a tree, into 
 gi:i.^^t ^y i^" ^ '^i^tl jeaxful^^majJ. Thus getting 
 
 out of my bed I went moping into the field ; 
 but God knows, with as heavy a heart as mor- 
 tal man, I think, could bear; where for the 
 space of two hours, I was like a man bereft of 
 life ; and, as now past all recovery, and bound 
 Dver to eternal punishment. 
 
 And withal that Scripture did seize upon 
 my soul : " profane person, as Esau, avIio for 
 one morsel of meat, sold his birthright : For ye 
 know, how that afterwards, when he would 
 have inherited the blessing, he was rejected ; 
 for he found no place of repentance, though he 
 60ught it carefully with tears." 
 
 Now I was as one bound, I felt myself shut 
 up unto the judgment to come ; nothing now 
 for two years together would abide with me 
 hut damnation, and an expectation of damna- 
 
 tion : I say, nothing now would abide with me 
 but this, save some few moments for relief, aa 
 in the sequel you will see. 
 
 These words were to my soul, like fetters of 
 brass to my legs, in the continual sound of 
 which I went for several months together. 
 But about ten or eleven o'clock on that day, 
 as I was walking under a hedge (full of sorrow 
 and guilt, God knows,) and bemoaning myself 
 for this hard hap, that such a thought should 
 arise within me, suddenly this sentence rushed 
 in upon me, " The blood of Christ remits all 
 guilt." At this I made a stand in my spirit •- -' 
 with that this word took hold upon me, " The i 
 blood of Jesus Christ his own Son, cleanseth \ 
 us from all sin." J 
 
 Now I began to conceive peace in my soul, | 
 and methought I saw, as if the tempter did 
 leer and steal away from me, as being ashamed 
 of what he had done. At the same time also I 
 had my sin, and the blood of Christ thus repre- 
 sented to me, that my sin, when compared to 
 the blood of Christ, was no more to it, than 
 this little clod or stone before me, is to this 
 vast and wide field that here I see. This gave 
 me good encouragement for the space of two 
 or three hours ; in which time also, methought, 
 I saw, by faith, the Son of God, as suffering for 
 my sins ; but because it tarried not, I therefore 
 sunk in my spirit, under exceeding guilt again. 
 
 But chiefly by the aforementioned Scripture 
 concerning Esau's selling his birthright; for 
 that Scripture would lie all dry long in my 
 mind, and hold me down, so that I could by 
 no means lift up myself; for when I would 
 strive lo turn to this Scripture or th^it, for re- 
 lief, still that s'entence would be sounding in 
 me : " For ye know, how that afterwards when 
 he would have inherited the blessing, he found 
 no place of repentance, though he sought it 
 carefully with tears." 
 
 Sometimes, indeed, I should have a touch 
 from that in Luke, " I have prayed for thee 
 that thy faith fail not ;" but it would not abide 
 with me, neither could I, indeed, when I con- 
 sidered my state, find ground to conceive in 
 the least, that there should be the root of that 
 grace in me, having sinned as I had done. 
 Now was I tore and rent in a heavy case for , 
 many days together. 
 
 Then began I with sad and careful heart, to 
 consider of the nature and largeness of my sin, 
 and to search into the word of God, if I could 
 in aay place espy a word of promise, or any 
 encouraging sentence, by which I might take 
 relief. Wherefore I began to consider tliat of 
 
GRACE ABOUNDIXG TO THE CHIEF OF SINNERS. 
 
 47 
 
 Mart:, ' All ncannor of sirw iiiul bhusphomioj* 
 
 shall be Ibrgivon unto the sons of men whorc- 
 
 with soever tliey shall bla-^phcme." Which 
 
 place, mcthouf^ht, at a blush, did contain a lar^jc 
 
 and j^lorious promise for the pardon of hij^h 
 
 offences; but considering the place more fully, 
 
 I thought it w:ls rather to be understofMl, its 
 
 relating more chiefly to those who hail, while 
 
 ill a natural estate, committed such things as 
 
 L»ro are mentioned; but not to me, who had 
 
 'tonly received light and mercy, but that had 
 
 «th after, and also contrary to that, so slighted 
 
 Iirist as I had done. 
 
 I feared therefore that this wicked sin <if 
 
 mine, might be that sin uii|iardi>nable, of which 
 
 he there thus speaketh, " But he that shall 
 
 !;ispheme against tJjc Holy Ghost, hath never 
 
 rgiveness, but is in danger of eternal damna- 
 
 in." And I did the rather give cretlit to 
 
 is, because of that sentence in the Hebrews: 
 
 I'or you know how that afterwards, when he 
 
 would have inheriteil the blessing, lie was re- 
 
 i<-eted ; for he found no place of repentance, 
 
 lugh he sought it carefully with tears." 
 
 \nd this stuck always with mo. 
 
 And now was I both a burtlien and a terror 
 
 myself; nor did I soever know, as now what 
 
 was to be wean,' of my life, and yet afraid to 
 
 "■. Oh ! how gladly now wouhl I have been 
 
 ..:iybody but myself! any thing but a man, and 
 
 in any condition but my own ! for tl.ere was 
 
 thing did pa.ss more fre<]uently over my 
 
 :nd, than that it w:ls impossible for me to be 
 
 furgiven my transgn^ssion, and to be saved 
 
 fn)m the wnith to come. 
 
 Ami now I began to labour to call again 
 time that was past; wishing a thousand times 
 twice told, that the day was yet to come, when 
 •■te<l tosuch a .sin; concluding 
 ..ition, both against my heart, 
 und ,i',l ii.-.-;iuiu, how I would rather have been 
 t'lrn in pieces, than be found aconsenter there- 
 Hut ala.<».! thj-se thoughts, and wishings, 
 ■ I rcMolvings, were now too late to help n»e; 
 :-» thought had paxsod my heart, G<xl hath 
 let me go and I am fallen. Oh! thought I, 
 "that it was with me as in months past, as in 
 the days when Ood pres«<rv»H| me!" 
 
 Then again Ix-ing loth and unwilling to per- 
 ish, I Injgan to compare my sin with othffx, to 
 **'*' if I could find that any of those that were 
 verl had done u I had done. So I consid- 
 vn-d David's adultery, and murder, and found 
 them mrwt heinou.s crimes ; and those too com- 
 mittoil aftiT light and grace received ; but yet 
 by considering that his Iran-sgres-sions were 
 
 only such as were against the law of Afote$, 
 from which the Lord Christ could, with the 
 con.sent of his word, deliver him: but mine 
 was against the gospel ; yea, against the Medi- 
 ator thereof, I had^ sold my Sa viour. - 
 
 Now again, should I be as if racked upon 
 the wheel, when I consideretl that, besides the 
 guilt that possessed me, I should be .so void of 
 grace, so bewitched! What, thought I, m:ut 
 it be no sin but this? Must it needs be the 
 "great transgression?" Must that wicke«l one 
 touch my soul? Oh! what sting did 1 find la 
 all these .sentences ! 
 
 What, thought I, is there but one sin :hat ia 
 iin | iardoiialile ?-- IJut one sin that layeth the 
 soul without the reach of God's mercy ; and 
 must I be guilty of that? Must it needs be 
 that? Is there but one sin among so many 
 millions of sins, for which there is no forgive- 
 ness; and must I commit this? Oh! unhappy 
 sin! Oh! unhappy man ! Thee things would 
 so break and confound my spirit, that I could 
 not tell what to do; I thought at times they 
 would have broke my wits ; and still, to ag- 
 gravate my misery, that would run in my 
 mind, "You know how, that afterwards, 
 when he would have inherited the blessing, he 
 was rejected." Oh ! no one knows the terrors 
 of th<»se days but njysclf. 
 
 After this I began to consider of Piter's sin, 
 which he committed in denying his Master; 
 and indeed this came nighest to mine of any 
 that I couhl find, for he had denied his Sa- 
 viour, as I after light and mercy received ; yea, 
 and that too. after warning given him. I also 
 considered that he did it once and twice ; and 
 that after time to consider betwixt. But 
 though I put all these circumsfances together, 
 that if possible I might find help, yet I con- 
 sidered again, that his was but a "denial of his 
 Master," but mine was a "selling of my Sa- 
 viour." Wherefore I thought with myself, 
 that I came neafer to Judiu, than either to 
 David or Pdfr. 
 
 Hero again my torment would flame out and 
 afflict me; yea, it would grind me, as it were 
 to |>owder, to consider the p^eser^•ation of God 
 towards otherM, while I fell into the onare; for 
 in my thus considering of other men's sins, 
 and comparing them with mine own, I could 
 evidently see, God pre»er\*ed them, notwith- 
 standing their wicke^lncss, and would not let 
 them, as he had let nie, become a son of per- 
 dition. 
 
 Hut oh I how did my soul at flii" time prize 
 the preservation that ii*A di<i .set about hk 
 
 (■^ 
 
48 
 
 BUNYAN'S COMPLETE WORKS. 
 
 people. All how safely did I see tliem walk, 
 whom God had hedged in ! They were within 
 his care, protection, and special providence; 
 though they were full as bad as I by nature ; 
 yet ty?cause he loved them, he would not suffer 
 them to fall without the range of mercy : but 
 as for me, I was gone, I had done it ; he would 
 not jireserve me, nor keep me; but suffered 
 me, because I was a reprobate, to fall as I had 
 done. Now did those blessed places that speak 
 of God's keeping his people, shine like the 
 sun before me, though not to comfort me, yet 
 to show me the blessed state and heritage of 
 those whom the Lord had blessed. 
 ** Now I saw, that as God had his hand in all 
 the providences and dispensations that over- 
 took his elect, so he had his hand in all the 
 temptations that they had to sin against him ; 
 not to animate them to wickedness, but to 
 choose their temptations and troubles for 
 them ; and also to leave them for a time, to 
 such things only that might not destroy, but 
 humble them ; as might not put them beyond 
 but lay them in the way of the renewing his 
 mercy. But oh ! what love, what care, what 
 kindness and mercy did I now see, mixing 
 itself with the most severe and dreadful of all 
 God's ways to his people ! He would let David, 
 Hezekiah, Solomon, Peter and others fall, but 
 he would not let them fall into sin unpardon- 
 able, nor into hell for sin. Oh ! thought I, 
 these be the men that God hath loved, these 
 be the men that God, though he chastiseth 
 them, keeps them in safety by him ; and them 
 whom he makes to abide under the shadow of 
 the Almighty. But all these thoughts added 
 sorrow, grief, and horror to me, as whatever I 
 now thought on, it was killing to me. If I 
 thought how God kept his own, that was kill- 
 ing to me ; if I thought how I was fallen my- 
 self, that was killing to me. As all things 
 wrought together for the best, and to do good 
 to them that were the called/according to his 
 purpose, so I thought that all things wrought 
 for damage, and for my eternal overthrow. 
 
 Then, again, I began to compare my sin with 
 the sin of Judas, that, if possible, I might find 
 if mine differed from that, which in truth 
 unpardonable : and oh ! thought I, if it shou 
 t differ from it, though but the breadth of an 
 ^ hair, what a happy condition is my soul in ! 
 And by considering, I found that Judas did 
 his intentionally, but mine was against my 
 prayer and strivings : besides, his was com- 
 mitted with much deliberation, but mine in a 
 fearful hurry on a sudden. All this while I 
 
 was tossed to and fro, like the locust, and 
 driven from trouble to sorrow; hearing always 
 the sound of Esau's fall in mine ears, and of 
 the dreadful consequences thereof. 
 
 Yet this consideration about Judas's sin 
 was, for awhile, some little relief to me ; for I 
 saw I had not, as to the circumstances, trans- 
 gresssed so fully as he. But this was quickly 
 gone again, for I thought with myself, there 
 might be more ways than one to commit this 
 unpardonable sin ; also I thought there might 
 be degrees of that, as well as of other trans- 
 gressions ; wherefore, for aught I yet could 
 perceive, this iniquity of mine might be such, 
 as might never be passed by. 
 
 I was often now ashamed that I should be 
 like sucii an ugly man as Judas : I thought 
 also, how loathsome I should be unto all the 
 saints in the day of judgment ; insomuch that 
 now I could scarce see a good man, that I be- 
 lieved had a good conscience, but I should feel 
 my heart tremble at him, while I was in his 
 presence. Oh ! now I saw a glory in walking 
 with God, and what a mercy it was to have a 
 good conscience before him. 
 
 I was much about that time tempted to con- 
 tent myself by receiving some false opinions ; 
 as, that there should be no such thing as a day 
 of judgment ; that we should not rise again ; 
 and that sin was no such grievous thing ; the 
 tempter suggesting thus : " For if these things 
 should indeed be true, yet to believe otherwise 
 would yield you ease for the present. If you 
 must perish, never torment yourself so much 
 beforehand; drive the thoughts of damning 
 out of your mind by possessing your mind 
 with some such conclusions that Atheists and 
 Banters use to help themselves withal." 
 
 But oh! when such thoughts have led 
 through my heart, how, as it were, within a 
 step, hath death and judgment been in my 
 view ! Methought the Judge stood at the 
 door ; I was as if it were come already, so that 
 such things could have no entertainment. But 
 methinks I see by this, that Satan will use 
 any nfeans to keep the soul from Christ ; he 
 loveth not an awakened frame of spirit; 
 security, blindness, darkness, and error, is 
 '\^he very kingdom and habitation of the 
 wicked one. 
 
 I found it a hard work now to pray to God, 
 because despair was swallowing me up; I 
 thought I was as with a tempest driven away 
 from God ; for always when I cried to God for 
 mercy, this would come in : " 'Tis too late, I 
 am lost, God hath let me fall, not to my cor- 
 
GRACE ABOUNDING TO THE CHIEF OF SINNEHS. 
 
 Ii> 
 
 rection, but my coniloniTuition; my siii is un- 
 panlonuble ; and I kiKiw coiifi-rninij Esau, 
 how tliut after he had sold hifl birthright, ho 
 would have received the blessinj?, but was re- 
 jected." About this time I did light «m a 
 dreuilfiil story of that miserable ujortal, Jjmu.- 
 cia Spira ; a b<Mik that w;is to my troubled 
 spirit, a-s salt when rubbed into a fresh wound; 
 every sentence in that book, every groan of 
 tliat man, with all the rest of his actions in his 
 dolours, as his tears, his prayers, his gnashing 
 of teeth, his wringing of hands, his twisting, 
 and laiiurui^liing. and pining away under that 
 niighty liaml of (iiul that was upon him, were 
 •M knives and <laggers in n>y soul ; especially 
 fliit sentence of his was frightful to me, "Man 
 ■ws the beginning of sin, but who bounds 
 t:u' issues thereof?" Then would the former 
 •♦•ntence. as the conclusion of all, fall like an 
 • thundertM)lt again upon my conscience: 
 ■■>r you know how that afterwards, when he 
 lid have inherited the blc*ssing, he was re- 
 ted; for he found no place of repentance, 
 ugh he sought it carefully with tears." 
 I hi-n would I be struck with a ver}- great 
 nl)Iing, insomuch that sonu-times I could, 
 whole days together, feel my very body, as 
 1 as my min»l, to shake and totter under the 
 ^e of this dreadful judgment of (lod, that 
 iild fall on tlu)se that have sinned that most 
 .1 Mil and unpanlonable sin. I felt also such 
 Mg and heat at njy stomach, by rea.son 
 my terror, that I was, esj)ecially at 
 •s, as if my breast-bone woulil split 
 ; then I thought coneerning that of 
 ias, "who by his falling headhmg burst 
 iuder, and all his bowels gu.shed ouU" 
 I feared also that this was the murk that 
 '_i"d did s. t upon ('ai?i, cvm cotiti iiii:t! T-ir 
 i>n<i tniiiblini:. uiiiItT tin- luavv \->::'\ nt'/^jT^ 
 
 it he had charged on him for tlur blou 
 Srother Abel. Thus did I wind and twine, 
 
 i .shrink under the burthen that was upon 
 wliich burthen also did so oppre^^s me, that 
 uld neithi-r stand nor go, nor lie either at 
 
 iving would sometimes come into 
 my niiml, " He hath received gifts for the rc- 
 b«dlious:" the relxdlious, thought I! why 
 surely they are such as unce were under sub- 
 jection to their prince ; even those who, after 
 Ihey have once sworn subjection to his govern- 
 ment, hav.- taken up arms against him; and 
 Uiis. ihou;;ht I, i.« my v«^- conclition : I on<e 
 lovetl him, feared him, <»erved him ; but now I 
 am a rebel ; I have solil him, I hav»' «aid, let 
 4 
 
 him go if he will; but yet he has gifts foi 
 rebels; an<l then why not for me? 
 
 This sometimes I thought on, and should la- 
 bour to take hold thereof, thi« some, though 
 small refreshment, might have been conceived 
 by me; but in this also I miK.sed of my desire, 
 I was driven with forci- beyond it ; I was like 
 a man going to execution, even by that place 
 where he would fain creep in and hi<K' bim- 
 .self, but may not. 
 
 Again, after I had thus consldfri-d the sina 
 of the saints in particular, and found inine 
 went beyond tluMU, thi-n I began to think with 
 myself, and set this case, should I put all theirs 
 together, aii<l mine alone against them, might 
 I not find enc<»uragement? For if mine, 
 though bigger than any one, yet should be but 
 e<iual to all, then there is hopes ; for that Itlood 
 that hath virtue enough in it to wash away 
 theirs, hath virtue enough in it to wa^li away 
 mine, though this one be full as big, if not 
 bigger than all theirs. Here, again, I should 
 consider the sin of David, of Solomon, of Mao- 
 osseh, of Peter and the rest of the great of- 
 fen<lers ; and should also labour, what I might 
 with fairness to aggravate and heiglit<n their 
 sins.by several cin-umstances. 
 
 I should think with myself that David shed 
 blood to cover his adultery, and that by the 
 sword of the chihlren of .Vmmon ; a work that 
 could not be done, but by contrivance, which 
 was a great aggravation to his sin. Ihit then 
 would this turn upon me: Ah I but the^e were 
 btit sins against the law. from which there w:w 
 a Jesiis sent to save them : but v<.ur - j,- •■ ■^' 
 a g ^ainst >!"• S.-i y i i niV i "■ ! I n ii • ■ Im l l i i xj.u 
 from that'^ 
 
 Then I tli(mght on Solomon, and how hr 
 sinned in loving strange women, in falling 
 away to their idols, in building them temples, 
 in doing this after light in his old age, after 
 great mercy receive<l ; but the same eoiieliision 
 that cut me ofl' in' the former considerations, 
 cut mc off as to this, namely, that all those 
 were but sins against the law, for which Hod 
 had provided a reni< dy ; but I had «i'>M my .Sa- 
 vicuir, and there niHftiiiyd no •'inii *'■■ •■• O-r -in. 
 
 I would then aihl to thej«e m ^le 
 
 sins of Mnnasseh ; how that he I" :'>r 
 
 idols in the house of the Lord ; he also «ib- 
 sorved times, umhI enehantments, had to do 
 with wiyjirds, was a wizard, liati his famili;«: 
 spirits, burneil his ehildren it ri- 
 
 fit-e to ih^vils, and mad«' »)■'■ .i- 
 
 lein nin down wr ij*. 
 
 Thc-se, th'.ijtrht I.;. dj 
 
50 
 
 BUNYAN'S COMPLETE WOBKS. 
 
 colour, but yet it would turn again upon me, 
 they are none of them of the nature of yours, 
 you have parted with Jesus, you have sold 
 
 your Saviour, 
 
 J 
 
 This one consideration would always kill my 
 heart, my sin was jJoiut blank against my Sa- 
 viour ; and that too at that height, that I had 
 in my lieart said of him, let him go if he will. 
 Oh ! methought this sin was bigger than the 
 sins of a country, of a kingdom, or of the whole 
 world, no one unpardonable; nor all of them 
 together, Avas able to make mine; mine out- 
 went them every one. 
 
 Now I should find my mind to flee from God, 
 as from the face of a dreadful judge, yet this 
 was my torment, I could not escape his hand, 
 " It is a fearful thing to fall into the hands of 
 the living God." But, blessed be his grace, 
 that Scripture, in these flying fits, would call, 
 as running after me, " I have blotted out, as a 
 thick cloud, thy transgressions, and as a cloud 
 thy sins ; return unto me, for I have redeemed 
 thee." This, I say, would come in upon my 
 mind, when I was fleeing from the face of God ; 
 for I did flee from his face ; that is, my mind 
 and spirit fled before him ; by reason of his 
 highness, I could not endure ; then would the 
 text cry, " Return unto me ; " it would cry aloud 
 with a very great voice, " Return unto me, for 
 I have redeemed thee." Indeed, this would 
 make me make a little stop, and as it were, 
 look over my shoulder behind me, to see if I 
 could discern that the God of grace did follow 
 me with a pardon in his hand ; but I could no 
 sooner do that, but all would be clouded and 
 darkened again by that sentence, " For you 
 know, how that afterwards when he would have 
 inherited the blessing, he was rejected ; for he 
 found no place of repentance, though he sought 
 it carefully with tears." Wherefore I could 
 not refrain, but fled, though at sometimes it 
 cried, " Return, return," as it did hollow after 
 me ; but I feared to close in therewith, lest it 
 should not come from God ; for that other, as 
 I said, was still sounding in my conscience, 
 • For you know how that afterwards, when he 
 would have inherited the blessing, he was re- 
 jected," &c. 
 
 Once as I was walking to and fro in a good 
 man's shop, bemoaning of myself in a sad and 
 doleful state, afflicting myself with self-abhor- 
 rence for this wicked and ungodly thought, 
 lamenting also this hard hap of mine, for that 
 I should commit so great a sin, greatly fearing 
 that I should not be pardoned ; praying also in 
 mr heart, tha' if this sin of mine did differ 
 
 from that against the iToly Ghost, the Lord 
 would show it me. And being now ready to 
 fear, suddenly there was, as if there had rushed; 
 in at the window, the noise of wina upon me,\ 
 but very pleasant, and as if I heard a voice' 
 speaking, " Di rlst thnn pvpr i-pfti ^u^4 f r litJ J rr<st.iJ 
 
 fie d by the bloo d of Chr ist?",.. And withal, my 'i) 
 whole life of profession past, was in a momeiit 
 opened to me, wherein I was made to see, that 
 designedly I had not; so my heart answered! 
 groaningly, " No." Then fell with po\s er, thai \ 
 word of God upon me, "See that ye refuse 
 not him that speaketh." V* This made a strange 
 seizure upon my spirit ; it brought light with 
 it, and commanded a silence in my heart, of- 
 all tliose tumultuous thoughts, that did before 
 use like ni asterless h ell houn ds, to roar and 
 bellow, and make anETdeous noise within me. 
 It showed me also that Jesus Christ had yet a 
 word of grace and mercy for me, that he had 
 not, as I had feared, quite forsaken and cast off 
 my soul ; yea, this was a kind of check for my 
 proneness to desperation; a kind of threat- 
 ening of me, if I did not, notwithstanding my 
 sins, and the heinousness of them, venture my 
 salvation upon the Son of God. But as to my ' 
 determining about this strange dispensation, 
 what it wns. T know no t; or from whence it 
 came, I know not; I have not vet in twenty 
 
 years' time been able to make a judgment of it ; 
 "I thought then what here I should be loth 
 to speak." But verily that sudden rushing 
 wind was, as if an angel had come upon me, 
 but both it, and the salvation, I will leave until 
 the day of judgment ; only this I say, it com- 
 manded a great calm in my soul, it persuaded 
 me there might be hope ; it showed me, as 1 
 thought, what the sin unpardonable was, and 
 that my soul had yet the blessed privilege to 
 flee to Jesus Christ for niercy^ ..But I say con- 
 cerning this dispensation, I know not what *o 
 say unto it yet ; which was also, in truth, the 
 cause that at first I did not speak of it in the 
 book ; 1 do now also leave it to be thought on 
 by men of sound judgment. I lay not the 
 stress of my salvation thereupon, but upon the 
 Lord Jesus in the promise; yet seeing I am 
 here unfolding of my secret things, I tliought 
 it might not be altogetlijer inexpedient to let 
 this also show itself, though I cannot now re- 
 late the matter as there I did experience it. 
 This lasted in the savour of it for abput three 
 or four days, and then I began to mistrust, and 
 to despair again. 
 
 Wherefore still my life hung in doubt before 
 me, not knowing which way I should go ; only 
 
 1 
 
a RACK AiiorxnixG to the vuikf of sisners. 
 
 51 
 
 Uiii I found my soul tK-^iirc, even to cast itself 
 %t the foot of gniee, by i)niyer and supplica- 
 tion. But oh! it \v:ls iiiirtl for inc now, to 
 hav«» the face to priiy to tliis t'lirist for mercy, 
 agiiinst whom I had thus vilely tinned: it \v:ls 
 hard work, I nay, to offer to look him in the 
 face, against whom I hail so vilely sinned; 
 nnd indeed I have found it as dithcult to come 
 ti> (! id !>v prayer, after backsliding from him, 
 ;her thim;. Dhl the shame that 
 ...w ,,"- ..^.' ad me! especially when I thou^fht, 
 I am now a-^oin!» to pray to him for mercy, 
 that I had so li-.'htly csteomed but a while be- 
 fore! I was :i>!iainetl, yea, even confoundo*!, 
 because this villainy had been committe«i by 
 mc; but I saw that there wils but one way 
 with me, I must go to him, and luunble my- 
 •elf unto him, and beg that he, of his wonder- 
 ftil mercy, would show pity to me, and have 
 mercy tipon my wretched sinful soul. 
 
 Whicli, when the tempter perceived, he 
 
 stroti.'Iv -ti_'_'.vsted to me, "that I ought not ti 
 
 pray to »i.i<i, for prayer wa.s not for any in my 
 
 case; neither could it do me good, becaure I 
 
 '' • i rejected the Mediatcjr, by whony all 
 
 era ciune with acceptance to God/ the 
 
 !er; and without whom, no prayer oould 
 
 • into his presence. Wherefore now to 
 
 is but to add sin to sin ; yea, now 
 
 eeing (io<l Xum c 
 
 anger and onei 
 
 did iH'forc. 
 
 I'or (,»«k1," said he, "hath been wearj' of 
 
 . for the!<e several years already, btcause 
 
 •ire none of hi.s; your bawliwg in his ears 
 
 bi-en no pleasant voice to him ; and there- 
 
 ijc let you sin thi^ sin, that you might be 
 
 quite cut otF; and will yi»u pray .still?" This 
 
 »• ■ devil urged, and set forth that in Nun;- 
 
 . irhcn M01SC8 »aid to the children of 
 
 I, "That In-cause they would not go up 
 
 .KH<>«i« the land, wlun (ukI would have 
 
 '•• for ever did he l>ar them out 
 
 though they prayeil they might 
 
 with team." * 
 
 A.4 it is wud Iff aftother place, "The man 
 that sins preMumptu:>aH|y shall be taken frcun 
 Ood'* altar, that he may die;" even jis Joab 
 was by King A^lomon, when he thought to 
 6nd "belter there. Tlu's«e place:!* did [(inch me 
 t'ery »«»re; yet my case being di-siK-rate, I 
 thought with myself, I can but die; and if it 
 must Ik? so, it shall once l>c said, "Th •• -■■•'• 
 an one <litHl nt the foot of Christ in ; 
 TIjU I di I, but with great ditlieuUy (f<"i u .:ri 
 know; and that becau.se, together with thi.s, 
 
 , seeing (io<l Xnm cast you oil", is the next 
 to anger and onend him more than you 
 
 still that saying about Ksau wi.uld be ?iel M 
 my heart, even like a thuuing sword, to keep 
 the way of the tree of life, U-st I should take 
 thereof and live. Oh! who knows how hanl 
 a thing I fountl it, to come to Cixl in prayer! 
 
 I did also «lesire the i>ruyers of the people 
 of (}od for me, but I feared that (mmI wo»ld 
 give them no heart to do it; yea, I tr^nd)l«Hl 
 in my soul to think, that some or other uf 
 them would shortly tell me, that (t'wl huh 
 said those words t<» them, that he on«-e did .ay 
 to the prophet, concerning the chiUlren o( 
 Israel, •' Pray not for this peoph-, for I have 
 rejected them." So, " IVay n<tt for hii'i, for I 
 have rejectinl him." Yea, I thought he had 
 whispered this to .some of them already, only 
 they durst not tell me so; neither durst I ask 
 them of it, for fear if it should be so, it would 
 make me quite beside myself. "Man know-i 
 the beginning of sin, (said Spira;i but who 
 tounds the issues thereof?" 
 
 About this time I took :ni 
 break my mind to an aneitn 
 told him all my case; I told him 
 
 ■^^:,-t^-.MJTTr7.T'M;,^.i ,t,:.:t,, .,,., 
 
 Here, iiHTi i.-r.', i \\\<\ \>\\\ .■.i;.i r.nnli.rt ; \,y{ 
 talking a little more with him, I found him, 
 ;hough a good man, a stranger to much com- 
 bat with the devil. Wherefore I went V> find 
 again, as well as I could, for mercy still 
 
 Now al.s<» did the tempter begin to m-.. rv i,„ 
 in my misery, saying, "That steing I had thus 
 parted with the Lord Jesus and pnivok>d him 
 to displeasure, who wouhl have sto<Ml bitwcen 
 my soul and the tlame of devouring fire, there 
 was now but ttne way, and that was, to pray 
 that God the Father would be a Mediator be- 
 twixt his Son and m<>; that we might be re«i>n- 
 cileil again, and that I might have that bless(>d 
 benefit in him, that his .xaints enjoytd." 
 ^ Then «lid that Scripture seize upon my sou., 
 "He is of one mind, and who can turn himr' 
 Oh! I saw it wjw as ea^y to i»ersua»le him tc 
 make a new worM, a new covenant, «ir a now 
 llible, besides that we have already, ;w to pmy 
 for such a thing. This was to persuade him, 
 that what he had done already, wa- 
 and persuade him to alter, yea t<i •: 
 whole way of sidvation; and then \\<>iild tliMl 
 saying rentl my soul asunder, "Neither is 
 there Mtlvatiim in any other, for there is none 
 other name under heaven, gi^''• ""..n - m.-M 
 whereby we must Iw saved." 
 
 N«»w the most free, and ft; 
 wonis of the ({<js|Md, were the 
 
52 
 
 BUNYAN'S COMPLETE WORKS. 
 
 to me; yea, -nothing so afflicted me, as the 
 thoughts of Jesus Christ, the remembrance of 
 a Saviour; because I had cast him off, brought 
 forth the villainy of my sin, and my loss by it 
 to mind; nothing did twinge my conscience 
 like this; everything that I thought of the 
 liOrd Jesus, of his grace, love, goodness, kind- 
 ness, gentleness, meekness, death, blood, prom- 
 ises, and blessed exhortations, comforts, and 
 consolations, it went to my soul like a sword ; 
 fjT still unto these my considerations of the 
 Lord Je^us, these thoughts would make place 
 for themselves in my heart. "Ay, this is the 
 Jesus, the loving Saviour, the Son of God, 
 whom you have parted with, whom you have 
 slighted, despised, and abused. This is the 
 only Saviour, the only Redeemer, the only one 
 that could so love sinners, as to wash them 
 frona their sins in his own most precious blood; 
 b'.it you have no part nor lot in this Jesus; 
 you have put him from you ; you have said in 
 your heart, let him go if he will. Now there- 
 fore you are severed from him; you have 
 severed yourself from him : behold then his 
 goodness, but yourself to be no partaker of 
 it." Oh! thought I, what have I lost, what 
 have I parted w'ith ! What has disinherited 
 my soul ! Oh I it is sad to be destroyed by the 
 grace and mercy of God; to have the Lamb, 
 the Saviour, turn lion and destroyer. 
 
 I also trembled as I have said, at the sight of 
 the saints of God, especially at those that 
 greatly loved him, and that made it their busi- 
 ness to Avalk continually with him in this world ; 
 for they did, both in their words, their carriage, 
 and all their expressions of tenderness and fear 
 to sin against their precious Saviour, condemn, 
 lay guilt upon, and also add continual affliction 
 and shame unto my soul. " The dread of them 
 was upon me, and I trembled at God's " Samuels. 
 
 -Now also tlie tempter began afresh to mock 
 my soul another way, saying " That Christ in- 
 deed did pity my case, and was sorry for my 
 loss • but forasmuch as I had sinned and trans- 
 gres.««d as I had done, he could by no means 
 help me, nor save me from what I feared ; for 
 my sin was not of the nature of theirs, for 
 whom he bled and died ; neither was it counted 
 with those that were laid to his charge, when 
 he hanged on a tree ; therefore, unless he should 
 come down from heaven, and die anew for this 
 sin, though indeed he did greatly pity me, when 
 yet I could have no benefit of him." These 
 things may seem ridiculous to othei-s, even as 
 ridiculous as they were in themselves, but to 
 me they were most tormenting cogitations; 
 
 every one of them" augmented my misery, that 
 Jesus Christ should have so much love as to 
 pity me, when yet he could not help me ; nor 
 did I think that the reason why he could not 
 help me, was, because his merits were weak, or 
 his grace and salvation spent on others already, 
 but because his faithfulness to his threatenings 
 would not let him extend his mercy to me. 
 Besides, I thought, as I have already hinted, 
 that my sin was not within the bounds of that 
 pardon, that was wrapped up in a promise ; 
 and if not, then I knew surely, that it was 
 more easy for heaven and earth to pass away, 
 than for me to have eternal life. So that the 
 ground of all these fears of mine, did arise 
 from a steadfast belief I had of the stability of 
 the holy word of God, and also from my being 
 misinformed of the nature of my sin. 
 
 But oh ! how this would add to my affliction, 
 to conceit that I should be guilty of such a ein, 
 for which he did not die. These thoughts did 
 so confound me, and imprison me, and tie me 
 up from faith, that I knew not what to do. 
 But oh ! thought I, that he would come dovi-n 
 again ! Oh ! that the work of man's redemp- 
 tion w^as yet to be done by Christ ! how would 
 I pray him and entreat him to count and reckon 
 this sin among the rest for which he died ! 
 But this Scripture would strike me down as 
 vf dead: "Christ being raised from the dead, 
 dieth no more ; death hath no more dominion 
 over him." 
 P<' Thus, by the strange and unusual assaults of 
 the tempter, my soul was like a broken vessel, 
 driven as with the winds, and tossed sometimes 
 headlong into despair; sometimes upon me 
 c ovenant of works , and sometimes to wish tiiut 
 the n ew TOvenan t, and the 'conditions thereof, 
 might so far forth as I thought myself con- 
 cerned, be turned another way, and changed, 
 " But in all these, I was as those that jostle 
 against the rocks ; more broken, scattered and 
 rent." Oh! the unthought-of imaginations, 
 frights, fears, and terrors, tliat are aflected by 
 a thorough application ofj ^uil^ vielfiinp ;- | ;o <V.s- 
 peration ! "This is the man that hath his 
 dwelling among the tombs with the dead; that 
 is always crying out, and cutting himself with 
 stones." But I say, all in vain ; desperation 
 will not comfort him, the old covenant will not 
 save him ; nay, heaven and earth shall pass 
 away, before one jot or tittle of the word and 
 law of grace will fail or be removed. This I 
 saw, this I felt, and under this I groaned ; yet 
 this advantage I got thereby, namely, a farther 
 confirmation of the certainty of the way o/ 
 
GRACE ABOUNDiyG TO THE CHIEF OF SLWERS. 
 
 bis 
 
 lalvation; and thnt the SiTipturos were the 
 
 1 word of G(kI. Oh I I cannpt now ■>■•■- "'int 
 
 1 then .saw ami (At of tlie stoailii n 
 
 then saw and fi'lt of tlie stoailii 
 C'hrt-if, (he roek of iiiuirs .•<alvat'n»ii ; u liat \va.s 
 donoiDiiId nolLe undone, adtU'd to, ii<>"ialfer»Hl. 
 I saw, indeed, that sin nii^lit drive t!if soul he- 
 vond Christ, even tlu- sin whieh is ini]>ardon- 
 *ble; but woe to him that wius ,10 driven, for 
 tJic word wouUI shut Itini out. 
 
 Thus was I always sinking, wliatever I did 
 
 think or do. So one day I walked to a neijjh- 
 
 Iv^iirinj; town and .sjit down upon a utile in the 
 
 :,and fell int*»a very deep pause alnuit the 
 
 fearful state my sin had lirouirht me to; 
 
 anil after long musin,:;, I lifted up my head, hut 
 
 rtuthought I sjiw, as if t he su n that shiiu-th in 
 
 tlie lieavens did };rudjce to givo light ; and as 
 
 if tlie stones in the streets, and the tiles upon 
 
 ^1,.. houses, did hend themselves against me. 
 
 'it that they all eomhined together to 
 
 • ' out of the wi)rld. I was ahhorn-d 
 
 of them, and unfit to ilwell among them, or be 
 
 • -'fifcer of their benefits, heeause I had sinned 
 
 ■ist the Saviour. Oh how hajtpy now wjis 
 
 evL ry creature over I was ! For they stcMul fast, 
 
 and kept their station, but I w:is gone an*l lost. 
 
 Then breaking out in the bitterne.ss of m_\ 
 
 •'111. [ said to my soul, witii a grievoas sigh, 
 
 ■w can God comfort sueh a wretch as I 
 
 I had no sooner sai«l it, Init this returned 
 
 me. aa an echo «lf»th answer a voice, 
 
 ith."' .\t whieh I was, 
 
 • lut of the grave, and 
 
 : out again, " Lord, how eoultlst thou find 
 
 -uch a word an this?" For I was filled 
 
 admiration at the fitness, and at the un- 
 
 'tednoss f>{ the sentence ; the fitness of the 
 
 i. the riirhtness of the timing of it, tiie 
 
 i ^lory, 
 - to mi 
 
 what relief cante to my 8oul by this ccusider< 
 ation ; it was a release to me from n>y former 
 bonds, and a shelter from my former storms . 
 I seemed now to stand upon the same ground 
 with other sinners, antl to have a.- ^mmmI right 
 to the word and jirayer as any of tin ui. 
 
 Now, I say, I wa.s in hopes that my sin wa« 
 not unpardonable, but that there might be 
 ^'hopesfo^me to obtain forgiveness. lUU oh! 
 how Satan ditl now lay about him for to bring 
 nu' <lown again I but he eould by no means tlo 
 it, neither this day, nor the mosi part of tiie 
 n«'.xt, for this sent»Miee stood like a mill-p(..«i at 
 my back ; yet towarils the evening of the next 
 day, I felt this word begin to leave me, and to 
 withdraw its supportation from me, and so I 
 returned to my old fears again, but with a 
 great deal of gru<lging and peevishness, f<»r I 
 feared the .sorrow of despair; nor could my 
 faith now long retain this word. 
 
 Hut the next day at evening, being under 
 many fears, I went to seek the Lord, and its I 
 prayed, I cried, and my soul cried to iiini in 
 these words, with strong cries, "O Lord, 1 be- 
 seeeh thee, show me that tlnm hast loved me 
 with an everlasting love." I had no so<juer. 
 .said it, but with sweetrle^s this returiivd upur 
 nu', as an eeho, or sounding again, " I havi- 
 loved thee with an everlasting love." Now 1 
 went to bed in quiet ; also when I awaked the 
 next morning, it w:ui fresh upon my soul, and 
 I lu'lieved it. 
 
 Hut yet the tem|>ter left me not, for it could 
 not lie so little as an hundred times, that I 
 that day did lab<»nr to break my i>ea<-e. O'l, ' 
 the eombats and euulliet- thai I did tleii meet 
 
 
 / 
 
 with ; as I strove |o hold by tlii.'< w>tnl, liiat of 
 ICsau would fly in my fiiee like lightning; I 
 should be .sometimes up and down twenty 
 times in an hour; yet f«<Ml did bi-ar m-- ottt, 
 d ; i was n<iw, for the time, out of dcmbt, I and keep mv heart up'»n this word; fioii: 
 that about which I so much was in doubt , I had also, for sevend tlays together, ver.. ; . 
 0; my fears before were, that my sin was sweetness, and comfortable ho|M.ti of pardon; 
 nanlonable, and so that I had no right to | for thus it was made out unt^) me, " I lovtd 
 to re|>ent, Jcr., or that if I did it would | thee whilst thou wa.-<t committing this -in, I 
 no advantage or profit to me. Hut now. ' ' re, I love thee still, and I wi' 
 
 •ht I. if 'his vin U not unto death, then it ! . ■ r." 
 
 from this 1 have en- Vet i saw my sin most barbarous, and 
 
 .. :•> Ctisl by (lirist for ' crime, and eould not but conclude, wit: 
 y, to consider the promise of forgivem^ns, shame and ast«>nishmi nt, that I had I. 
 
 «-> iiut which 8tand.i with open anus to receive 
 me at well as others. This, th» rclon-. wa<j a ' 
 <ty mind, to wit, that my sin 
 
 't it wn« Hot fh>> -in unto ' 
 
 f <J<kI. 
 
 (Crr . 
 
 
 w;v- 
 
 
 dea-ii. 
 
 N 
 
 trouM 
 
 
 evil ; yea, tiie 
 bum M'itliiii 11. 
 
54 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Christ, did work at this time such a strong and 
 hot desire of revengement upon myself for tlie 
 adouse I liad done unto him, that, to speak as I 
 then tliought, had I a tliousand gallons of 
 blood within my veins, I could freely then 
 have spilt it all at the command and feet of 
 this my Lord and Saviour. 
 
 And as I was thus musing, and in my studies, 
 considering how to love the Lord, and to ex- 
 pi-ess my love to him, that saying came in 
 upon me, "If thou. Lord, shouldst mark in- 
 iquity, O LoVd, who should stand? But there 
 is forgiveness with thee, that thou mayst be 
 feared." These were good words to me, es- 
 pecially the latter part thereof; to wit, that 
 " There is forgiveness with the Lord that he 
 may be feared ;" that is, as I then understood 
 it, that he might be loved, and had in rever- 
 ence; for it was thus made out to me, "That 
 the great God did set so high an esteem upon 
 the love of his poor creatures, that rather than 
 he would go without their love, he would par- 
 don their transgressions." 
 
 And now was that word fulfilled on me, and 
 I was also refreshed by it ; " Then shall they 
 be ashamed and confounded, and never open 
 their mouths any more, because of their shame, 
 when I am pacified towards them for all that 
 they have done, saith the Lord God." J?hus 
 was my soul at th is time_ (and as I then did 
 think, for ever) set at lihi^rtv from hpincr 
 
 afflicted w ith my former guilt and amazemen t. 
 
 (But before many weeks were gone, I began 
 to despond again, fearing, lest, notwithstanding- 
 all that I had enjoyed, that I might be, -de- 
 ceived and destroyed at the last ; for thi^^con- 
 sidei'ation came strong intj my mind,\/ That 
 vviiatever comfort and peace I thought I might 
 have from the word of the promise of life, yet 
 unless there could be found in my refreshment, 
 a concurrence and agreement in the Scrip- 
 tures, let me think what I will, thereof, and 
 hold it never so fast, I should find no such 
 thing at the end ; for the Scriptures cannot be 
 broken." 
 
 Now liegan my heart again to ache, and fear 
 I might meet with a disappointment at last. 
 Wherefore I began with all seriousness to ex- 
 amine my former comfort, and to consider 
 wheth.er one that had sinned as I had done, 
 might with confidence trust upon the faithful- 
 ness of God, laid down in these words, by 
 which I had been comforted, and on which I 
 had leaned myself. But now were brought to 
 my mind, " For it is impossible for those who 
 were once enlightened, and have tasted the 
 
 heavenly gift, and were made partakers of the 
 Holy Ghost, and have tasted the good word of 
 God, and the powers of the world to come, if 
 they shall fall away, to renew them again unto->^ 
 repentance. For if we sin wilfully, and aftei 
 we have received the knowledge of the truth, 
 there remains no more sacrifice for sin, but 
 certain fearful looking-for of judgment, and 
 fiery indignation, which shall devour the ad- 
 versaries ; even as Esau, who for one morsel of 
 meat, sold his birthright. For ye know how 
 that afterwards, when he would have inherited 
 the blessing, he was rejected ; for he found no 
 place of repentance, though he sought it care- 
 fully with tears." 
 
 Now was the word of the Gospel forced froml 
 my soul ; so that no promise or encouragement | 
 was to be found in the Bible for me ; and now ' 
 would that saying work upon my spirit to 
 afflict me, " Rejoice not, O Israel, for joy as 
 other people." For I saw, indeed, there was 
 cause of rejoicing for those that held to Jt\-us ; 
 but for me, I had cut myself off by my trans- 
 gressions, and left myself neither foot-hold nor 
 hand-hold, among all the stays and props in 
 the precious ^v■ord of life. 
 
 And truly, I did now feel myself to sink into 
 a gulf, as an house whose foundation is de- 
 stroyed: I did liken myself in this condition, 
 iinto the case of a child that was fallen into a 
 mill-pit, who though it could make some Shift 
 to scrabble and sprawl in the water, yet be- 
 cause it could find neither hold for hand noi 
 foot, therefore at last it must die in that con- 
 dition. So soon as this fresh assault had fas- 
 tened on my soul, that Scripture came into my 
 heart, "This for many days." And indeed ^ 
 found it was so; for I could not be delivered^ 
 nor brought to peace again, until well nigH! 
 two years and an half were completely finished, 
 Wherefore these words, though in themselves 
 they tended to no discouragement, yet to me^, 
 who feared this condition would be eteruaj 
 they were at sometimes as an help and refresh- 
 ment to me. y 
 
 For, thought I, many days are not for ever, 
 many days will have an end : tliereibre seeing 
 I was to be afflicted not a few, but many days, 
 yet I was glad it was but for many days. 
 Thus, I say, I could recall myself sometimea 
 and give myself an help, for as soon as cvei 
 the word came into my mind, at first J knew 
 my trouble would be long, yet this would ht 
 but sometimes; for I could not alwi'.ys think 
 on this, nor ever be helped by it, though 1 
 did. 
 
CRACK AUorMHSii TO THE CHIEF OF SiyyKIiS. 
 
 66 
 
 Now while the Scriptures lay biture ino, anil 
 laid MM aiu'W at my door, that .saying in Luke 
 
 ■ iii. 1, with otiiers, did em-ourage me to 
 '.lyer; then the tempter a;;ain laid ut mc 
 
 ry soro, suggesting, " That neither the mercy 
 : (Jod, nor yet the hlo<id of Christ, did at all 
 
 ■ iiecrn me, nor eould they help me for my 
 1 ; therefore it was but in vain to pray." 
 
 t, thought I, " I will pray." " Hut, said tlie 
 
 upti-r. your sin is unpardonalile." " Well, 
 
 ill I, I will pray." "It is to no boot, Haid 
 
 .'' " Yet, .said I, I will pray." So I went 
 
 prayer with (Sotl; and while I was at 
 
 lyer. I uttered words to this elVeet : "Lord, 
 
 ~ itan tells me, that neither tliy merey, nor 
 
 ' irist's blood is sutlieient to save my soui ; 
 
 l.'rd, shall I h«)nour thee most, by believing 
 
 iiou wilt, and canst? or him, by believing 
 
 that th«)U neither wilt, nor canst? Lord, I 
 
 would fain honour thee, by believing that 
 
 thou wilt, and canst." 
 
 And OA I w:is thus before the LonI, that 
 
 ~ ripture fa-stened on my heart, "Oman, great 
 
 thy faith:" even a.s if one had clapped mc 
 
 . the back, as I wiw on my knees before 
 
 ■d: yet I wjus not able to believe this, that 
 
 s WHS a prayer of faith, till almost si.x 
 
 nths after; for I could not think that I 
 
 hud faith, or tiiat there should be a word for 
 
 me to act faith on ; therefore I should still 
 
 ', as sticking in the jaws of desperation, 
 
 \ went mourning up an<l down in a .sad 
 
 'idition. 
 
 riieri" wa- ui.tliin/ ni'W tliat I longiil for 
 mon- than t'l !>'■ put mit liCj^uK^ :L■^ to this 
 iig in fjui-stion, and as I wits vtlicnifntl v 
 'iriny to kny^-, if there-was ind»ed hoju' for 
 me. tliesf words came rolling into my mind, 
 ■■ Will the l>)rd cast oflT for ever? and will he 
 favourable no more? Is his mercy clean 
 gone for ever? Doth his promise fail for 
 evermore? Hath CWkI forgotten to be gra- 
 cious? Hath he in anger shut u|> his tender 
 mercies?" Ami all the while they run in n\\ 
 min^, methoughl I had still this ajt the an- 
 •wer. 'Tis a qui**tion whether he hath or no; 
 it may \w he hath not." Yea, the interroga- 
 tory «cenied to mc to carrj' in it a sure atlinna- 
 tion that in<leoil he had not, nor wouhl no ca-nt 
 off, but would 1)0 favourable; that his pronjisc 
 doth not fail, and that he hath not forgotten 
 to b« f^racioiM, nor would in anger shut up hia 
 tender mercy. Something also there was upon 
 my heart at the same time, which I now can- 
 n<H call to mind, which with thi.<« text did 
 ■wce'.cn my heart, and make mc conclude, 
 
 that his mercy might not be quite gone, nor 
 gone for ever. 
 
 At another time I remembered, \ \va« again 
 much under this question, "Whether the blood 
 of Christ was suflieient to save my .soul?" in 
 which doubt I continued from morning, till 
 about seven or eight at night; and at liLst, 
 j when I was, as it were, (piite worn out with 
 fear, lest it sliould not lay hold on mc, tlu^se 
 words did sound suddenly within my heart, 
 " He is able." Hut methought this word ablr 
 wa-s spoke so loud to me, it showed a great 
 word, it .seemed to be writ in great letters, 
 and gave such a jostle to my fear ami doubt, 
 (I mean for the time it tarried with me, which 
 was about a day,) ;ls I never had from that, 
 all my life, eitlier before or after. ( H«'l). 
 vii. 2'>.) 
 
 But one morning as I was again at prayer 
 and trembling under the fear of this, that no 
 word of (Jod <'ould help me, that pi«'i'f of a 
 sentence darted iti tipon me, " My grai-e is suf- 
 ficient." .Vt this mi-thought I felt some sti»y, 
 as if there might be hopes; but oh ! how g(X)d 
 a thing it is for Ood to send his word I for 
 about a fortnight before, I was Uioking on this 
 very place, and then X thought it could not 
 come near my »n\\\ with comfort, therefore I 
 threw down niy book in a pel; then I lliought 
 it was not large enou'.:h for me; no, not large 
 enough, but now it was jis if it had arnis of 
 grace so wide, that it eould not only .n. l.wo 
 me, but many niore beside. 
 
 By these wonls I was sustained, y. t not 
 without exceeding conflicts, for the space of 
 sevi-n or eight weeks ; for my peace would be 
 in it, and out, sometimes twenty times a day, 
 comfort now. and trouble presently; peace 
 now, and before I couhl go a furlong, as full 
 of fear and guilt as ever heart Could hoM ; ami 
 this was not only now and then, but my whole 
 seven weeks' experience. For this about the 
 sunicien<'y of grace, and that of Rsau's parting 
 with his birthright, would be like a pair of 
 scales within my niind, sometimes r.ne end 
 would be uppermost and sometimes again the 
 other; aeconling to which would be my |>cae« 
 or troubles. 
 
 Th'-refore I did still pniy to ChkI, thai \\t 
 wouM come in with his S-ripture more fully 
 on my heart; to wit, that he would lnlp me 
 to apply the whole sentenre, for as yet I 
 eould not; what he gave, that f k'nthen-d ; 
 but further I could not go, for ax yet it only 
 heliHHl me to hojK' there might l.- merry for 
 mo, " My grace is «iHflicient :" and though it 
 
56 
 
 BUNYAN'S COMPLETE WORKS. 
 
 came no farther, it answered my former ques- 
 tion ; to wit, that there was hope ; yet because 
 " for thee " was left out, I was not contented, 
 but prayed to God for that also. Wherefore, 
 one day, when I was in a meeting of God's 
 people, full of sadness and terror, for my fears 
 again were strong upon me, and as I was now 
 thinking my soul was never the better, but my 
 case most sad and fearful, these words did with 
 great power suddenly break in upon me, " My 
 power is sufficient for thee. My grace is suffi- 
 cient for thee, My grace is sufficient for thee," 
 three times together : and oh ! methought that 
 every word was a mighty word unto me; as 
 " my," and " grace," and " sufficient," and " for 
 thee ;" they were then, and sometimes are still, 
 far bigger than others be. 
 
 At which time my understanding was so en- 
 lightened, that I was as though I had seen the 
 Lord Jesus look down from heaven, through 
 the tiles upon me, and direct these Avords unto 
 me. This sent me mourning home ; it broke 
 my heart, and filled me full of joy, and laid 
 me low as the dust ; only it stayed not long 
 with me, I mean in this glory and refreshing 
 comfort ; yet it continued with me for several 
 weeks, and did encourage me to hope ; but as 
 soon as that powerful operation of it was taken 
 from my heart, that other, about Esau, re- 
 turned upon me as before ; so my soul did 
 hang as in a pair of scales again, sometimes 
 up, and sometimes down ; now in peace, and 
 anon again in terror. 
 
 Th'js I went on for manv weeks, sometimes 
 
 .comforted, and S '^me^^'"'*"-^ t<.i-mAnfoi} j and es- 
 pecially at some times my torment would be 
 very sore, for all those Scriptures aforenamed 
 in the Hebrews, would be set before me, as the 
 only sentences that would keep me out of 
 heaven. Then again I should begin to repent 
 that ever that thought went through me; I 
 should also think thus with myself: " Why, 
 how many Scriptures are there against me? 
 There are but three or four ; and cannot God 
 miss them, and save me for all them ? Some- 
 times again I should think, " Oh if it were not 
 for these three or four w^ords, now how might 
 I be comforted!" And I could hardly forbear 
 at sometimes, to wish them out of the book. 
 
 Then methought I should see as if both St. 
 Peter and Paul, and John, and all the writers, 
 did look with scorn upon me, and hold nie in 
 derision ; as if they had said unto ine, " All 
 our words are truth, one of as much force as 
 the other; it is not we that have cut you off, 
 but vou have ca-st avvav vourself. There is 
 
 none of our sentences that you must lake hold 
 upon, but these, and such as these ; it is im- 
 possible, there remains no sacrifice for sill. 
 ' And it had been better for them not to have 
 known the will of God, than after they had 
 known it to turn from the holy commandment 
 delivered unto them ; for the Scriptures cannot 
 be broken.' " 
 
 These, as the elders of the city of refuge, I 
 saw were to be judges both of my case and me, 
 while I stood with the "avenger of blood" at 
 my heels, trembling at their gate for deliver- 
 ance ; also with a thousand fears and mistrusts, 
 I doubted that he would shut me out for ever. 
 
 Thus was I confounded, not knowing what 
 to do, nor how to be satisfied in this question, 
 " Whether the Scripture could agree in the 
 salvation of my soul." I quaked at the apos- 
 tles. I knew their words were true, and that 
 they must stand for ever. <j^ .' 
 
 And I remember one day as I was in divers 
 frames of spirit, and considering that these 
 frames were according to the nature of several 
 Scriptures that came in upon my mind ; if this 
 of grace, then was I quiet, but if that of Esau, 
 then tormented. "Lord," thought I, "if both 
 these Scriptures should meet in my heart at 
 once, I wonder which of them would get the 
 better of me." So methought I had a longing 
 mind that they might come both together upon 
 me ; yea, I desired of God they might. . 
 
 AVell, about two or three days after, so they 
 did indeed; they bolted both upon me at a 
 time, and did work and struggle strongly in 
 me for awhile; at last that about Esau's birth- 
 right began to wax weak, and withdraw, and 
 vanish; and this, about the sufficiency of grace 
 prevailed with peace and joy. "And as I was 
 in a muse about this thing, that Scripture came 
 in upon me, " Mercy rejoiceth over judgment." 
 
 This was a wonderment to me, yet truly I am 
 apt to think it was of God, for the word of the 
 law and wrath, must give place to the word of 
 life and grace ; because though the word of 
 condemnation be glorious, yet the word of life 
 and salvation doth far exceed in glorj'. \lso 
 that Moses and Elias must both varish and 
 leave Christ and his saints alone. 
 
 This Scripture did also most sweetly visit 
 my soul, "And him that cometh unto me, I 
 will in no wise cast out." Oh ! the comfort I 
 had from this word " in no wise !" As who 
 should say, " By no means, for nothing what- 
 ever he hath done." But Satan would greatly 
 labour to pull this promise from me, telling of 
 me, " That Christ did not mean me, and such 
 
GRACE ABOUSDISG TO THE CHIEF OF SIXSEJiS. 
 
 57 
 
 1- J, r.ci •.iimiTs of a lower rank, tluit had not 
 ! im- us I hull ilorif." l>ut I wouM answi-rhiin 
 •'Satan, horo is in tiu'se wonls no such 
 • ion," but hin» that conu's, him, any hiuj : 
 "Hin» that comcth unto nu', I will in no wise 
 cast out." And this 1 well remember still, 
 that of all' the slights that Satan used, to take 
 this Scripture from m»>, yet he never did so 
 much U.S put this question, " Hut do you come 
 aright?" And I have thoUijht the reason wil«<, 
 because he thoui^ht I knew full well what com- 
 ing uri};ht was ; for I saw that to come arijrht, 
 was to come as I was, a vile and unfr<><ily sin- 
 ner, and 9o cast myself at tho feet of mercy, 
 condemnin}? myself for sin. If ever Satan 
 and I did strive for any word of (J<h1 in all my 
 life, it was for this good word of Christ ; he at 
 one end, and I at the other: Oh, what work 
 we made I It was for this in John, say, that 
 wv did 9o tug and strive, he pulled, and I 
 pulleil ; but God be praised, I overcame him ; 
 I got sweetness from it. 
 
 But notwithstanding all these heli>s, and 
 ble-'-c'l wnni' nf grace, yet that of H-*au's sell- 
 ing in- l)irtiui_'ht, would still, at times, distress 
 my conscience ; for though I ha<l been most 
 sweetly comforte<l, and that but just before, yet 
 when that came into my mind, it would make 
 me fear again ; I could not be quite ritl thereof, 
 it would every day be with me. Wherefore 
 now I went another way to work, even to con- 
 aider the nature of this blasphemous thought; 
 ^I mean, if I should t:ike the wonls at the 
 nrgest, and give them their own natural force 
 ad scope, even every word therein : so when I 
 nad thus considered, I found, that if they were 
 (uirty taken, they would amount to this; 
 •*That I had fnciy lett the Lord Ji-sus Christ 
 to his fiinirt', whether he would be my Sjivi<»uf 
 ■r no;" for the wicked words were these, '* Leii 
 im go if he will." Then that Scripture gave; 
 .'• ho|>e, " I will never leave thee nor forsakoj 
 lec." " <) I^.rd, said I, but I have left thce."l 
 I iien it answere<l again, *' Ihit I will not leavc\ 
 the«>." Kor this I thankeil <»itd jilso. 
 
 Yet I Will* grievously al'raid he should, an<l 
 
 found it excei-«ling hanl to trust him ; seeing 
 
 t hail !M> otlVnde^l him; I could have Ix-en ex- 
 
 itling itlad that this thought had never be- 
 
 Irn; foi then I thought 1 could with more 
 
 !.•««• and frei-iloiu nbuinlanro, have leane<l on 
 
 1 - ' me, as it wil-* 
 
 lilt of their own 
 ^'' till them with fears that 
 
 t.. .it last dp«pi.se them. 
 
 Yet above %U the i5cripturc» that I yet di<f 
 
 meet with, that in Jfwhua xx. wits tlu- gieatest 
 comfort to me, which spraksof the slayer that 
 wiLs to llee for refuge, "-\n<l if the avenger of 
 bloml pursue the slayer, then, saith Mms«-h, they 
 that are the elders of the city of refuge shall 
 not ileliver him into his hands, because he smote 
 his neighlM)ur unwittingly, and hated him not 
 aforetime." Oh ! bU-ssed be Gml f«)r his w<»rd ; 
 I w:is convinced that I wjls the slayer ; an«l that 
 the avenger of blood pursued ine, I felt with 
 great terror; only now it remained that I in- 
 quire, whether I have right to enter tlie lily 
 of refuge: »u I found that he must not, " who 
 lay in wait to shed blootl." It was not the wil- 
 ful murderer, but he who unwittingly did it, 
 he who did it unawares; not out of spite, <M 
 grudge, or malice, he that slu-d it unwittingly: 
 even he who did not hate his neighbour before. 
 Wherefore, 
 
 I thought verily I w:ls the man that must en- 
 ter, because I had slain my neighbour " unwit- 
 tingly, and hated him not aforetime." I hated 
 him not aforetime ; no, I praye<l unto him, wa» 
 tender of sinning against him ; yea, ami against 
 this wicked temptation I had strove for twelve 
 months bet'ore; yea, and also when it did pjLs8 
 through my heart, it did in spite of my teeth. 
 Wherefore I thought I had a right to enter thia 
 city, and the elders, which are the apostles, 
 were not to deliver me up. This, therefore, 
 was great comfort to me, and gave me much 
 ground of hope. 
 
 Yet being ven.- critical, for my smart had 
 made nie that I knew not what ground wum 
 sure enough to bear rae, I had one (|Uestion{ 
 that my .soul did much desire to be rix'lv f' 
 about ; and that was, " Whethec it be i>o>- 
 f<ir any .s<ml that hath sinned the uni<anlonalilt> 
 sin, yet after that to receive, though but the 
 least true spiritual comfort from (tod thnmgh 
 Chri.st?" The which, after I had much con- 
 Hidere<l, I found the answer was, " No, they 
 could not;" and that for these rea-sons: 
 
 First, Because thoso that have sinneil that 
 sin, they are d«'barre<l a share of the bbMxl tf 
 Christ, and being shut out of that, they must 
 niHxls Ih' void of the hxst ground of hope, and 
 so of spiritual comf' rt, " Kor to smh there re- 
 mains no more sacrifice for »in." Secondly, 
 Ik-cause they are deni- ' ^ -' *' 
 
 of life: " They shall u 
 
 in this world, nor in thai whith ia tw iwjuc,' 
 Thirdly, The Strn of G<hI ext hid- ■< t'n m also 
 from a share in his bles-xd int. ■ ing 
 
 for ever a.<*hamed to own them, t - ' •; hia 
 
 holy Father and the blessed aiige'.fl in be*7ea. 
 
58 
 
 BUNYAN'S COMPLETE W'ORKS. 
 
 When I had with much deliberation consid- 
 ered of this matter, and could not but conclude 
 that the Lord had comforted me, and that too 
 after my wicked sin ; then methought I durst 
 venture to come nigh unto those most fearful 
 and terrible Scriptures, with which all this 
 while I had been so greatly affrighted, and on 
 which indeed, before I durst scarce cast mine 
 eye, (yea, had much ado an hundred times, to 
 forbear wishing them out of the Bible,) for I 
 thought they would destroy me ; but now, I say, 
 I began to take some encouragement, to come 
 close to them, to I'ead them, and consider them, 
 and to weigh their scope and tendency. 
 
 The which when I began to do, I found my 
 visage changed ; for they looked not so grimly, 
 as before I thought they did ; and first I came 
 to the Gth of the Hebrews, yet trembling for 
 fear it should strike me; which when I had 
 considered, I found that the falling there in- 
 tended, W' as a falling quite away ; that is as I 
 conceived, a falling from, and absolutely de- 
 nying of the Gospel, of remission of sins by 
 vi Jesus Christ ; for, from them the apostle begins 
 \- this argument. Secondly, I found that this 
 
 falling away, must be openly, even in the view 
 of the world, even so as to " put Christ to an open 
 shame." Thirdly, I found that those he there 
 intended, were for ever shut up of God, both 
 in blindness, hardness and impenitency : " It is 
 impossible they should be renewed again unto 
 repentance." uBj' all these particulars, I found 
 I to God's everlasting praise, my sin was not the 
 sin intended. 
 
 First, I confessed I was fallen, but^notJallen 
 away, that is, from the profession of faith in 
 Jesus unto eternal life. 
 N\ Secondly, I confessed that I had put Jesus 
 
 Christ to shame by my sin, but not to open 
 shame; I did not deny him before men, nor 
 condemn him as a fruitless one before the 
 world. 
 
 Thirdly, Nor did I find that God had shut 
 me up, or denied me to come (though I find it 
 hard work indeed to come) to him by sorrow 
 and repentance ; blessed be God for unsearch- 
 able grace. 
 
 Then I considered that in the 10th chapter 
 of the Hebrews, and found that the wilful sin 
 there mentioned is not every wilful sin, but 
 that which doth throw off Christ, and then his 
 commandments too. Secondly, that must be 
 done also openly, before two or three witnesses, 
 to answer that of the law. Thirdly, this sin 
 cannot be committed, but with great despite 
 done to tire Spirit of grace ; despising both the 
 
 dissuasions from that sin, and the persuasions 
 to the contrary. But the Lord knows, though 
 this my sin was devilish, yet it did not amount- 
 to these. 
 
 And as touching that in the 12th chapter of 
 the Hebrews, about Esau's selling his birth- 
 right; though this was that which'killed me, 
 and stood like a spear against me, yet now did 
 I consider. First, That his was nj* a hasty 
 thought against the continual labour of his 
 mind, but a thought consented to, and put in 
 practice likewise, and that after some deliber- 
 ation. Secondly, It was a public and open 
 action, even before his brother, if not before 
 many more ; this made his sin of a far more 
 heinous nature than otherwise it would liave 
 been. Thirdly, He continued to slight hia 
 birthright; he did eat and drink, and went his 
 way : thus Esau despised his birthright ; yea, 
 twenty years after he was found to despise it 
 still. And Esau said, " I have enough, n^y 
 brother, keep that thou hast thyself." 
 
 Now as touching this, that Esau sought a 
 l^lace of repentance ; this I thought : First, 
 This was not the birthright, but the blessing ; 
 this is clear from the apostle and is distin- 
 guished by Esau himself: "He hath taken 
 away my birthright, (that is, formerly,) and 
 now he hath taken away my blessing also." 
 Secondly, Now this being thus considered, I 
 came again to the apostle, to see what might 
 be the mind of God, in the New Testament 
 stjde and sense concerning Esau's sin ; and so 
 far as I can conceive, this was the mind of 
 God, that the birthright signified regeneration ; 
 and the blessing, the eternal inheritance ; for 
 so the apostle seems to hint : " Lest there be 
 any profane person, as Esau, who for a morsel 
 of meat sold his birthright ;" as if he should 
 say, that shall cast off all those blessed begin- 
 nings of God that at present are upon him, in 
 oi'der to a new birth ; lest they become as 
 Esau, even be rejected afterwards, when they 
 should inherit the blessing. 
 
 For many there are, who in the day of grace 
 and mercy, despise those things which are in- 
 deed the birthright to heaven, who yet when 
 the declining days appear, will cry as loud as 
 Esau, " Lord, Lord, open unto us," but then, 
 as Isaac would not repent, no more will God 
 the Father, but will say, " I have blessed these, 
 yea, and they shall be blessed ;" but as for you, 
 " depart, you are workers of iniquity." 
 
 When T had thus cons idered these Scrijp - 
 tures Tan^Toiihd TtlUl Thus to understand ttiem, 
 was not against, but according to other Scrip- 
 
GRACE AHuUSlilSG TO TIUC VIUKF OF SISyKIlS. 
 
 59 
 
 tiirr^, till- -tiii ail(J(.-(i further to my encuiini^c- 
 iiuiil aiul coiiit'ort, and also gave u groat blow 
 to that olijoetion, to wit, "That the .Scri] (tun's 
 coulti not ai^rfe in the salvation of my soul." 
 AihI now remained only the hi'ider part of the 
 tempest, for the thunder was gone beyond me, 
 oidysome drops did still remain, that now and 
 then would fall upon me; but beeauso my 
 former frights and anguish were very sore 
 Ri'd d'» J, therefore it ofi befell me still, as it 
 bif;.lkth lhoM> that have been seared with the 
 tire. I thought every voice was Fire! Fire! 
 Kvery little toii.h wcniM hurt my tender 
 conseience. 
 
 r.llj^O[H> ■l;iv, .1^ i w:.-, p i^^itljr into flu' fiiOll 
 
 and that loo witli >^>n\y <l;»>lii -^ oil my eon- 
 scienee, fearing lest yet all was not ri^ht. sud- 
 denly this sentenee f<ll upon my soul .-" Th^ 
 rj^dilj a"'^ '"■'-'* ij ill h eaven ;" and methought 
 withal, I s;iw wTtlTtmreyes of my soul, Jcjjus 
 Christ at God's right huiid ; there, I say, as 
 my righteousnesLH ; so that wherever I was, or 
 whatever I was doing, (ii>d could not say to 
 me, " He wants my righteousness," for that 
 /Xvjus just before him. I also saw moreover, 
 ' that it wiw not my good ^ran^e of lica rt that 
 
 . ~ J L^U-> l^Ui A*L I 111 1 1 -^ 
 
 lay, to-day and for 
 
 Nvcr " 
 
 Niny liiii i">" ■•''"'"•' ''" o*^" '"y ''•;;■* iiiili.^il- 
 I was looised from my atllictions and irons ; my 
 temptati ons also fled awa y ; so that from that 
 lime tijose Ureadt'ul .Scriptures of God left ofT 
 t'l tr.'uMf me: nowwent I also home rejoicing, 
 I r f'l. ^r;ic(« and love of God; so when I cume 
 I "In. , I !■ . k. d to see if I could Jiml that sen- 
 t« ii> .■, • liiv ri;;hteousnes.s is in lu-avcn." but 
 could not find such a saying; wlkerefore my 
 heart begun to aink again, only that wa.s 
 brought to my rcmembrunce, " He \a made 
 unto us of (t<Ml,>wisdom, righteousness, sanc- 
 tiiiration, and redemption." iJy this word I 
 saw the other sentence true. 
 
 Fi»r by this Scripture I wiw that the man 
 Christ Jo9Us, a» he '\» distinct from lu, an 
 toth-hing hlit bodily pr«f»ence, mo he in our 
 rightcousnoffi and Aanctification before #lod. 
 Here thiTfforo I lived, fi>r some time, verv 
 ^w.'.fly nf p..<top witli Ofxj through Christ. 
 
 there waa 
 
 my eyca : I 
 
 was now only for looking upon thii« ami the 
 
 other bonefits of Christ apart, m of his blood, 
 
 barial, or his resurrection, but considering 
 
 him us a whole Christ! as he in whom all 
 these, and all other virtues, relations, ollices, 
 and operations tnet together, nnd that he sal 
 on the right hand of (tod in heaven. 
 \ 'Twus glorious to me to see his e.xaltatiou, 
 and the worth and prevulency of all his bene- 
 titvS, and that because now I could l<H>k from 
 myself to him, and would reckon, that all 
 those graces of (Jod that now were green on 
 me, were yet but like those crackc«l groats atid 
 four-pence-half-pcnnies that rich men carry 
 in their purses, when their gold is in theii 
 trunks at home: Oh! I saw my goKl wa* in 
 my trunk at home! In Chri>t my Iv)rd and 
 Saviour. Now Christ was all; all my righ^ 
 eousness, all my snuctiticution, and all my ^ 
 reilcniption. 
 
 Further, the Lord did also lead me into the 
 mystery f>f the union with the Son of (tod, '^ 
 that I was joined to him, and that I was llesh 
 of his flesh, and bone of his bone, and now was 
 that a sweet word unlo me, in Kplus. v. 80. / 
 IJy this also was my faith in him, :ls my right- / 
 eousness, the more confirmed in me; for if he 
 and I were one, then his righlefiusness was j 
 mine, his merits mine, his victory also mine. 
 Now I could see myself in heaven and earth al 
 once, in heaven by my Chri.st, by my head, by 
 my righteousness and life, though on earth by 
 body or person. 
 
 Now I saw Christ Jesus wius looked upon of 
 God; and should also be looked upon by us, 
 as that common or public person, in whom the 
 whole bmly of his elect are always to be con- 
 sidered and reckoned; that we tulfdlcd the law 
 by him, die<l by him, rose fn(m the dead by 
 him, got the victory over sin, death, and hell, 
 by him ; when he died, we iliinl; and so <»f his 
 resurrection. "Thy dead men sluill live to- 
 gether, with my dead b<Hly shall they arise," 
 saith he. And again, " After tw<) days he will 
 revive us, and the third day we shall live in 
 his sight." Which is now fnUilhd by the 
 sitting down of the S»n of man on the right 
 han«l of the Majesty in the heavens, according 
 to that of the Kphesians, " He hath raised us 
 up together, and made us sit together in 
 heavenly places in (" ' • ' ns." 
 
 Ah! tlu*se blessed inns and S<Tip- 
 
 tures, with many or 
 in those days made i 
 
 that I have cause to say, " I'miso ye the hfirl 
 God in his sanctuary, pnii>e him in the lon' •• 
 nicnt of his {mwer: praise him for his i 
 acts; praise him according to his cxceiicni 
 gr(>atn«w. 
 
60 
 
 BVNYAN'S COMPLETE WORKS. 
 
 Having thus in a few words given you a taste 
 of tlie sorrow and affliction that my soul went 
 under, by the guilt and terror that these my 
 wicked thoughts did lay me under; and having 
 given you also a touch of my deliverance there- 
 from, and of the sweet and blessed comfort I 
 met with afterward, which comfort dwelt 
 above a twelve-month with my heart, to my 
 unspeakable admiration; I will now, (God 
 willing,) before I proceed any further, give 
 you in a word or two, what as I conceive, was 
 the caise of this temptation; and also after 
 that, what advantage at the last, it became 
 onto my soul. 
 
 For the causes, I conceived they were princi- 
 pally two ; of which two also I was deeply con- 
 vinced all the time this trouble lay upon me. 
 The first was, for that I did not, when I was 
 delivered from the temptation that went before, 
 still pray to God to keep me from the tempta- 
 tions that were to come ; for though, as I can 
 say in truth, xaj soul was much in prayer be- 
 fore this trial seized me; yet then I prayed only, 
 or at the most principally, for the removal of 
 present troubles, and for fresh discoveries of 
 his love in Christ, which I saw afterward was 
 not enough to do ; I also should have prayed 
 that the great G«d would keep me from the 
 evil that was to come. 
 
 Of this I was made deeply sensible by the 
 prayer of hol.v David, vrho, when he was under 
 present mercy, yet j^rayed that God would hold 
 him back from sin and temptation to come ; 
 "For then," said he, "shall I be upright, and 
 I shall be innocent of the great transgression." 
 By this very word was I galled and condemned 
 quite through this long temptation. 
 
 That was also another word that did much 
 condemn me for my folly, in the neglect of 
 this duty : " Let us therefore come boldly unto 
 the throne of grace, that we may obtain mercy, 
 and find grace to help in time of need." This 
 I had not done, and therefore was suffered to 
 sin and fall, according to what is written, 
 " Pray that ye may not enter into temptation." 
 And truly this verj^ thing is to this day of such 
 weight and awe upon me, that I dare not, when 
 I come before the Lord, go off my knees, until 
 I entreat him for help and mercy against the 
 temptations that are to come ; and I do beseech 
 thee, j-eader, that thou learn to beware of my 
 negligence, by the afflictions, that for this tbing 
 I did for daj's, and months, and years, with 
 sorrow undergo. 
 
 Another cause of this temptation was, that I 
 had temj2tejd.God; and on this manner did I do 
 
 it: Upon a time my wife was great with etiild^ 
 and before her full time was come, her pangs, 
 as of a woman in travail, were fierce and strong 
 upon her, even as if she would . have immedi 
 ately fallen in labour, and been delivered of 
 an untimely birth; now at this very time it 
 was, that I had been so strongly tempted to 
 question the being of God; wherefore, as my 
 wife lay crying. by me, I said, but with all 
 secrecy imaginable, even thinking in my heart, 
 " Lord, if now thou wilt remove this sad afflic- 
 tion from my wife, and cause that she be trou- 
 bled no more therewith this night, (and now 
 were her pangs just ujjon her,) then I shall 
 know that thou canst discern the most secret 
 thoughts of the heart." 
 
 I had no sooner said it in my heart, but her 
 pangs were taken from her, and she was cast 
 into a deep sleep, and so continued till morn- 
 ing; at this I greatly marvelled, not knowing 
 what to think : but after I had been awake a 
 good while and heard her ciy no more, I fell 
 asleep also ; so when I awaked in the morning, 
 it came uj^on me again, even what I had said 
 in my heart the last night, and how the Lord 
 had showed me, that he knew my secret 
 thoughts, which was a great astonishment unto 
 me for several weeks after. 
 
 Well, about a year and a half afterward, that 
 wicked and sinful thought, of which I have 
 spoken before, went through my wicked heart, 
 even this thoug-ht, " Let Christ go if he will:" 
 so when I had fallen under guilt for this, the 
 remembrance of my other thought, and of the 
 effect thereof, would also come upon me with 
 this retort, which also carried rebuke along 
 with it, "Now you may see that God doth 
 know the most secret thoughts of the heart." 
 
 And with this, that of the _passages that 
 were betwixt the Lord and his servant Gideon 
 fell upon my spirit ; how because that Gideon 
 tempted God with his fleece, both wet and dry, 
 when he should have believed and ventured 
 upon his words; therefore the Lord did after- 
 ward so try him, as to send him against an in- 
 numerable company of enemies, and that to;), 
 as to outward appearance, without any strength 
 or help. Thus he served me, and that justly ; . 
 iol^l should have believed his word, and not 
 have put sj^if upon the all-seeingness of God. 
 
 And now to show you something of the ad- 
 vantages that I also have gained by this temp- 
 tation: And, first, by this I was made con- 
 tinually to possess in my soul a very wonderful 
 sense both of the blessing and glory of God, 
 and of his beloved Son ; in the temptation that 
 
GUAi I. MinlMilM; To 2111. (HU:! (// W.V.VA'/.'.S 
 
 *J1 
 
 Went biforc, my soul \v;w j)or|>lextHl with uri- 
 beliet", bUuHpheiiiy, hanliifss of lu-art, ijuostions 
 alMHit the bfiiij]^ "' (•o<l, I'hrist, the truth of 
 the wonl, ami oiTtainty of tlu> worhl to come; 
 I say, tlion I wiut greatly lussaulteii ami tor- 
 nientetl with atheism, but now the ease wius 
 otherwise; now w:w (mhI ami Christ continu- 
 nlly before my faee, tliough not in a way of 
 comfort, but in a way of exeeetling dreail ami 
 terror. The glory of the holiness of liotl, did 
 at tliis time break me to pieees; and the bowels 
 and compassion of Clirist did break me hm on 
 the wheel ; for I could not consider him but as a 
 lost and rejecttnl Christ, the remembrance of 
 which w:is as the continual breaking of my 
 l>ones. 
 
 The Sfi inturys also j^ij:ii_lluliiiixliiL-tliiiiu*- 
 
 ii ito me ; I s;t\v that the truth and verity of them 
 
 >vere the keys of the kingdom of heaven ; those 
 
 that the kScriptures favour, thoy must inherit 
 
 blisjt; but those that they oppose ami condemn, 
 
 must perish for evermore. Oh! this word, 
 
 ' For theScripturi>s cannot be bniken," would 
 
 rend the caul of my heart; and so would that 
 
 other, " Whose sins ye remit, they are remitted; 
 
 lUt whoHC sins ye retain, they are retainetl." 
 
 Now I saw the ajMwtles to be the elders of the 
 
 ity of ret'uge, those that they were to receive 
 
 !i, were receive<l to life; but those that they 
 
 - lUt out were to be slain by the avenger of 
 
 'lotxl. 
 
 Oh! one sentence of the Scripture did more 
 itHict and terrify my mind, I mean those scn- 
 - that sttxxl against me, (as sometimes I 
 ;it every one of them did,) more, I say, 
 liuiii any army of forty thousand men that 
 might com. n:nin-t mo. Wnr hr- to him 
 ac«inst w! _ii'es I 
 
 ' nyTHTs !. ..., .. 1 ..... .. more 
 
 into the nature of the promises than ever I had 
 
 : for I lay now trembling under the 
 
 y hand «»f (iml, continually torn ami rent 
 
 •V .a^ thundi-ring »>f his ju-tiee; this iiunle 
 
 le mth rar. fill Vi. .irt, ami watejitul eye, with 
 
 urn over every leaf, jind 
 
 .;i. ..... .. ....._ mixeil with (rcmMing, to 
 
 ■>n<»idcr every nontehce^ togetlicr with its nat- 
 iir.il fi.r.'i' aii'l latlfnde. 
 
 I'.-. »!.,- !■ tnji i' (I n)«"» I wn" irr*»ntly hnlilfn 
 
 •m my f<»r if putting 
 
 • word of ; le into my 
 
 nind; for now, though i onild not suck that 
 
 '•'•mfort and swretnesw from the promij^e, as I 
 
 had done at other tinici*, yet like tn a man .tink- 
 
 ' ' ' N"h at all I saw. Formerly I 
 
 not meddle with the promise, 
 
 ut now it wa« ^me 
 .r-li*krfj toa hardly 
 
 unless I fell it.- < 
 thus to do; {\u 
 did pursue me. 
 
 Now therefore wjis I glad to catch at tliat 
 word, which yet I feared I had n«i ground or 
 right to own ; and even to leap into the lM»s4)m 
 of that pnimise, that y»t I fean-d ilid shut itn 
 heart against me. Now aNo I xx.uld lalwrnr to 
 take the word its (tod hath laid it ilown, with- 
 out restraining the natural force of «me syllable 
 thereof. Oh ! what did I see in that blessed «>th 
 chapter of St. John: "And him that conieih 
 unto me, I will in no wise r.ist (»ut." Now I 
 began to consider that (mmI hath a bigger mouth 
 to speak with, tliaii I had a heart to conceive 
 with ; I thought also witii myself, that he spake 
 not his words in haste, f)r in an unadvised 
 heat, but with infinite wisdom and jiidgnient, 
 and in very truth and faithfulness. (2 Sam. iii. 
 28.) 
 
 I would in tlio.sc days, often in my greatest 
 agonies, even flounce towards the j»romise, aa 
 the horses do towards sound ground that yet 
 stick in the mire; concluding, though :us one 
 almost bereft of his wits through fear, on this 
 will I rest and stay, and leave the fulfilling of 
 it to the God of heaven that made it. Oh! 
 many a pull hath my heart had with Satan, for 
 that blessed (Jth chapter of St. .John. I did not 
 now, :is at other times, look principally for 
 comtort, though, oh, how weleome would it 
 have been unto me! IJut now a word, a word 
 to lean a weary soul upon, that it might not 
 sink for ever! it was that I hunted for. 
 
 Yea, often when I have been making to the 
 promise, I have seen ils if the Lord would re- 
 fuse my soul for ever, I was often sis if I had 
 run upon the piki>s, and :us if the I^>rd had 
 thrust at me, to keep me from him, its with a 
 flaming Mword. Then would I think of Esther, 
 who went to petition the king contrarj* to law. 
 (Ksther iv. 1)!.) I thought also of il<-nhada«rs 
 servants, who went with ropi-s upon their hcndi 
 to their enemies for mercy, (1 Kings jt.\. 31.) 
 Ac. The woman of Canaan also, that would 
 not be duuntcHl, though called dog by Christ, 
 (.Matt. XV. 22,) &c., and the man that went to 
 
 ! i'no i. ri, 6, 7, 8,) 
 •■nt to nie. 
 
 ! l>orrow bread at ' ' 
 
 IjJlC., were aNo i:; 
 
 7 I neversjiw til' 
 
 I and love, an«l iw 
 
 I tation; g reat ^«in^ do i 
 
 I where guilt is most u 
 
 the mercy of (tod in Christ, when showerl to 
 j the soul, api " ' ' ' ' .y. When 
 
 ; Job ha<l p;i v, he had 
 
 and 
 here 
 
62 
 
 BUNYAN'S COMPLETE WOEKS. 
 
 twice a* mucli as lie had before. (Job xlii. 13.) 
 Blessed be God for Jesus Christ our Lord. 
 Many other things I might here make observa- 
 tion of, but I would be brief, and therefore 
 Bhall at this time omit them ; and do pray God 
 that my harms may make others fear to offend, 
 lest they also be made to bear the iron yoke as 
 I did. I had two or three times, at or about 
 my . deliverance from this temptation, such 
 strange apprehensions of the grace of God, 
 that I could hardly bear up under it ; it was 
 go out of measure amazing, when I thought it 
 could reach me, that I do think if t!hat sense 
 had abode long upon me, it would have made 
 me incapable for business. 
 -- - Now I shall go forward to give you a relatio n 
 of other of the Lord's dealings with me at 
 sundry other seasonsra nd of the temptations I 
 then did meet withal. I shall begin with what 
 I met with when first I did join in fellowsh ip 
 with the people of God in Bedford. ("A fter I 
 ad proi30und ed to the churchy that my desire 
 as to walk in the order and ordinances of 
 Christ with them, and was also admitted by 
 themnwhile I thought of that blessed ordi- 
 nance of Christ, which was his last supj^er 
 with his disciples before his death, that Scrip- 
 ture, " Do this in remembrance of me," was a 
 veiy precious word unto me; for by it the 
 Lord did come down upon my conscience with 
 the discovery of his death for my sins ; and as 
 I then felt, did as if he plunged me in the 
 virtue of the same. But behold, I had not 
 been long a partaker at that ordinance, but 
 such fierce and sad temptation did attend me 
 at all times therein, both to blaspheme the or- 
 dinance, and to wish some deadly thing to those 
 that then did eat thereof; that lest I should 
 at any time be guilty of consenting to these 
 wicked and fearful thoughts, I was forced to 
 bend myself all the while, to pray to God to 
 keep me from such blasphemies ; and also to 
 cry to God to bless the bread and cup to them, 
 as it were from mouth to mouth. The reason 
 of this temptation, I have thought since, 
 was because I did not with that reverence 
 that became me, at first approach to partake 
 thereof. 
 
 Thus I continued for three quarters of a 
 year, and could never have rest nor ease ; but 
 at last the Lord came in upon my soul with 
 that same Scripture, by which my soul was 
 visited before; and after that, I have been 
 usually very well and comfortable in the par- 
 caking of that blessed ordinance ; and have, I 
 trust, therein discerned the Lord's body, as 
 
 broken for my sins, and that his prei-ioua 
 blood had been shed for my transgressions. 
 
 Upon a time I was something inclining to a 
 consumption, wherewith about the spring I 
 was suddenly and violently seized, with much 
 weakness in my outward man; insomuch that 
 I thought I could not live. Now began 1 
 afresh to give myself up to a serious examine 
 tion after my state and condition for the 
 future, and of my evidences for that blessed 
 world to come ; for it hath, I bless the ?iame 
 of God, been my usual course, as always, so 
 especially in the day of affliction, to endeavour 
 to keep my interest in the life to come, clear 
 before mine eyes. 
 
 But I had no sooner began to recall to mind 
 my former experience of the goodness of God 
 to my soul, but there came flocking into my 
 mind an innumerable company of my sins 
 and transgressions; amongst which these were 
 at this time most to my affliction, namely, my 
 dea dness, dulness, and coldness in my ho ly 
 duties ; my wanderings of heart, my w eari- 
 someness in all good thing s, my ^ ^"^nt of lavft 
 to God, his ways and people, with this at the 
 end of all, "Are these the fruits of Chris- 
 tianity? Are these the tokens of a blessed 
 man ?" 
 
 At the apprehensions of these things my 
 sickness was doubled upon me, for now I was 
 sick in my inward man, mj'^soul_jvvas_clogged 
 wit h guilt; now also was my former experi- 
 ence of God's goodness to me, quite taken out 
 of my mind, and hid as if they had never been, 
 or seen; now was my soul greatly pinched 
 between these two considerations, " Live I 
 must not, die I dare not." Now I sunk and 
 fell in my spirit, and was giving uj) all for 
 lost; but as I was walking up and down in the 
 house, as a man in a most woeful state, that 
 word of God took h o ld of my heart , " Ye are 
 justified freely by his grace, through the re- 
 demption that is in Christ Jesus." But oh I 
 what a turn it made uj^on me ! 
 
 Now was I as one awaked out of som e| 
 trouBie some sleep and dream; and listening 
 to this heavenly sentence, I was as if I had 
 heard it thus spoken to me: ''Sinner, thou 
 thinkest, that because of thy sins and infirmi- 
 ties, I cannot save thy soul; but behold, my 
 Son is by me, and uj^on him I k)ok, and not 
 on thee, and shall deal with thee according as 
 I am pleased with him." At this I was greatly 
 enlightened in my mind, and made to under 
 stand, that if God could justify a sinner at any 
 time, it was but his looking upon Christ, and 
 
GRACE ADouxDis'a TO Till-: cJiihi of ^j.\.\lj:s. 
 
 63 
 
 //. Imputiiij^' ol his lu-iiL-titM to us anil the work 
 i| was t'ortluvith done. 
 
 Ami 2M I was thus in a niuso, that Si-ripturo 
 also came with i^n-at power upon nty spirit, 
 " Not by the works of righteousness that we 
 have done, but according to his mercy he hjjth 
 saved us." Now wjw I got on higii, 1 saw my- 
 self within the arms of grace and mercy; and 
 tiiougli I wa.s before afraid to think of a dying 
 liour, yet, now I crie»l, " Let me die." Now 
 death wa^ lovely and beautiful in my sight, 
 for I hJiw, " We shall never live indeed, till we 
 be gone to the other world." Oh I niethouglit 
 this life i.s but a slumber, in comparison with 
 that aliove. At this time also I saw more in 
 thene words, "Heirs of CJod,"than ever I shall 
 '• able to ex|)ress while I live in tliis world. 
 Heirs of Ciod I" Uod himself is the porti<»n 
 ' ; the saints. This I saw and woiuKred at, 
 it cannot tell you what I sa\v. 
 .\gain, I was at nnotJier ti me very ill and 
 weak, all that time also the tempter did beset 
 me "trongly, (for I find that he is much for 
 ing the soul when it begins to approach 
 ■i the grave; then is his opportunity,) 
 labouring to hide from me my former e.xp«ri- 
 ioc«»f God's giMMhu'ss: also setting before me 
 I" terrors of death, and the judgment of (.iod, 
 iM)much that at this time, through my fear 
 : miscarrying for ever, (shouhl I now die.) I 
 n as one dead bef<ire death came, and was 
 if I had felt myself already dt-jicending into 
 '• pit; nicthought I said, ther« wa.s no way, 
 It to hell I mu.st; but behold, just a.^ I was 
 . the midst of those fears, tlu-^e words hf the 
 ■arrying La7.;urus into Abraham's hosom 
 in u|M)n me, ius who should say, "Vs) it 
 ill i>^ with the«> when thou d«>st leave V)iis 
 • rid." Tliis did sweetly revive my spi; 
 '1 help me to ho]M) in God; which when 
 1 with comfort nunknl on a uhite, that word 
 I with jjreat weight U[>on my miml, "(J 
 is thy sting? O grave, whero is 
 At this I became both well in 
 ) rov bo<ly and mind at once, for my sickness 
 did presently vanish, and I walked comfort- 
 ably in my work for (iimI again. 
 
 A r time, though just before I was 
 
 ]'- ml savour)' in my spirit, yet sutl- 
 
 d- fell U|M>n me a great cloud of 
 
 »l:i' \ iiich did so hide from me the 
 
 things ol tifxl and Christ, that I was as if 1 
 had ne%-er sc«n or known them in my life I 
 WAS also so overrun in my soul with a iicnsc- 
 
 les,i heartless frame of spirit, that 1 muld not 
 fee' n>y soul to move or stir after gm. » and 
 life by Christ; I was as if my loins were 
 broken, or na if my hands and feet had been 
 tied or bound with chains. At this time also 
 I felt some weakness to seize upon my out- 
 ward man, which made still the other afllic- 
 tion the more heavy and uiicomfortablo to 
 me. 
 
 After I had been in this condition some 
 three or four days, as I was sitting by the lire, 
 I suddenly felt this word to sound in my heart, 
 " I must go to Jesus, " at this my former dark* 
 ne.ss and atheism ffcd away, ami the l.lessed 
 things of heaven were set within my view. 
 While I was on this sudden thus overtaken 
 with .surprise, " Wife," said I, " is tlu-re ever 
 such a Scriptur e, ' I must go to J esiisi^' " S^e 
 saTd" slie could not tell ; therefore I stood 
 musing still, to see if I could remember .such 
 a place; I had n<tt .sat above two or three 
 minutes, but that came bolting in upon me, 
 " And to an innumerable company of angels;" 
 and withal the 12th chapti-r of Hebrews, 
 about the Mount fcjion was set befit • niinr. 
 eyes. 
 
 Tli.n witii jr.v I told niv wife, "Dji : i; 
 
 kiiMW . I kii 
 
 r.ut tliat ni'']it was a 
 
 niglit to me, I never had l>ut few better; I long- 
 ed for the company of some (tf (okI's people, 
 that I might have imparted unto them what 
 Ciod had showed me. Christ \vi>-* i r,r. , ;..n>i 
 Christ to m y soul that nfght; I ( 
 in niy~l>ed jV>r joy, and jm.i .iuuijju, 
 
 thniilgli Christ. This greai ii<>t niU- 
 
 tinue^upon me until morning, vti the 12th 
 chapter of the Hebrews was a blessed S«Til»- 
 ture to me for many days together after this. 
 
 The words are tluM' : — ' Ye are come to 
 Mount Sion, to the city of the living Gixl, to 
 Lhc heavenly Jerusalem, and to an ii: numer - 
 a ble coni i 'anv of aii^'fls^ to the geii'ial a>«t nddy 
 and church of the first-born, which arc written 
 i!i heaven; to CmmI the Judge of all, and to the 
 spirits of just men made perfect, and '.o Jesus, 
 the Metliator of the New Testament, and to 
 the' blood of sprinkling, that speaketh better 
 things than that of AImI." Through this sen- 
 tence the Ixinl leil me over and over, firxt to 
 this word, and then to that; and showed me 
 Wfiiid.rl'til I'li.ry in rvi n- '•'.}<• '-f 'i:'-v: ThoJC 
 
 al 
 
 . ■ . "" 
 
 having mercy on me! 
 
 
A BRIEF ACCOUNT OF THE AOTHOR'S CALL TO THE WORK 
 
 OF THE MINISTRY. 
 
 AxD now I am speaking my experience, I 
 will in this place thrust in a word or two con- 
 cerning my i^reaching the word, and of God's 
 dealing with me in that particular also. After 
 I had been about five or six years awakened, 
 and helped myself to see both the want and 
 worth of Jesus Christ our Lord, and also en- 
 abled to venture my soul upon him ; some of 
 the most able among the saints with us, I say, 
 the most able for judgment and holiness of life, 
 as they conceived, did perceive that God had 
 counted me worthy to understand something 
 of his will in his holy and blessed word, and 
 had given me utterance in some measure, to 
 express what I saw to others, for edification ; 
 therefore they desired me, and that with much 
 earnestness, that I would be willing at some- 
 times, to take in hand, in one of the meetings, 
 to speak a word of exhortation unto them. 
 
 To which, though at the first it did much 
 dash, and abash my spirit, yet being still by 
 them desired and entreated, I consented to 
 their request, and did twice, at two several as- 
 semblies, but in private, though with much 
 weakness and infirmitj', discover my gift 
 amongst them ; at which they not only seemed 
 to be, but did solemnly protest, as in the sight 
 of the great God, they were both afiected and 
 comforted ; and gave thanks to the Father of 
 mercies, for the grace bestowed on me. 
 
 After this, sometimes, when some of them 
 did go into the country to teach, they would 
 also that I should go with them ; where, though 
 as yet^ I did not, nor durst not, make use of 
 my gift in an open way, yet more privately, 
 still, as I came amongst the good people in 
 those places, I did sometimes speak a word of 
 admonition unto them also, the which they, as 
 the other, received with rejoicing at the mercy 
 of God to me-ward, professing their souls were 
 edified thereby. 
 
 Wherefore to be brief, at last, being still de- 
 ft4 
 
 sired by the church, after some solemn prayer 
 to the Lord, with fasting, I was more particu- 
 larly called forth, and appointed to a more or- 
 dinary and public preaching of the word, not 
 only to and amongst them that believed, but 
 also to offer the Gospel to those who had not 
 yet received the faith thereof; about which 
 time I did evidently find in my mind a secret 
 pricking forAvard thereto; though I bless God, 
 not for desire of vain gloiy, for at that time 1 
 was most sorely affiicted with the fiery darts of 
 the devil, concerning my eternal state. 
 
 But yet I could not be content, unless I was 
 found in the exercise of my gift, unto which 
 also I was greatly animated, not only by the 
 continual desires of the godly, but also by that 
 saying of Paul to the Corinthians : "I beseech 
 you, brethren, (ye know the household of Ste- 
 phanus, that it is the first fruits of Achaia, 
 that they have addicted themselves to the min- 
 istiy of the saints,) that ye submit yourselves 
 unto such, and to every one that helpeth with 
 us, and laboureth." 
 
 By this text I was made to see that the Holy 
 Ghost never intended that men who have gifts 
 and abilities, should bury them in the earth, 
 but rather did command and stir up such to the 
 exercise of their gift, and also did commend 
 those that were apt and ready so to do. " They 
 have addicted themselves to the ministry of 
 the saints." This Scripture, in these days, did 
 continually run in my mind, to encourage me, 
 and strengthen me in this my work for God. 
 I have also been encouraged from several other 
 Scriptures and examples of the godly, both 
 specified in the word, and other ancient histo- 
 ries. (Acts viii. 4, and xviii. 24, 25. 1 Peter 
 iv. 10. Eom. xii. 6. Fox's Acts and Monu- 
 ments.) 
 
 Wherefore, though of myself of all the saints 
 the most unworthy, yet I, but with great fear 
 and trembling at the sight of my own weak- 
 
ACCOUM OF THE AUrHOR'S CALL To Till- MlMsriiY. 
 
 65 
 
 nes.««, ilul set uj>on the work, iiml tliil acfonling 
 to my gift, ami llio jiroportiou of my faith, 
 [ireach that bleswed Go«ih*1 that God lias 
 tihowtil me in the holy word of truth ; which 
 when the country uinicrstcKKl, thoy came in to 
 hear the word by hundred!*, ami that from all 
 partu, thouj'h upon divt-rs and .nundry atcoiints. 
 
 And I thank li<>d, that he gave unto me 
 Mini* measure of howel:* and |»ity for their 
 - lib*, which also did put me forward to labour, 
 wilh great tliligence and earnest nes-s, to find 
 out such a wonl as might, if (.iod would bh>^.s 
 it, lay hold of, ami awak«-n the conscience, in 
 which al.xo the gixwl Lord had respect to the 
 desire of his servant ; for 1 had not preached 
 long, before some began t<» be t<mched and 
 greatly utilicted in thri. to^mls ni ine apiiru- 
 hension of the greatness of their sin, and ot 
 tlieir need of Jesus Christ. 
 
 Hut I first could not believe that (iod >!inuld 
 speak by me to the heart of any man, still 
 counting n^yself unworthy ; yet those who were 
 thus touched, would love me, anil have a par- 
 ticular rc»]M'ct for ine ; and though I did put it 
 from me, that they should be awakened by luc, 
 still they wouhl e«)nfes.s it, and aUirm it before 
 Ihe saints of ( J<h1 ; they would also bh-ss Clod 
 for nif, (unworthy wretch that I ami) and 
 count me God's instrument that showed to 
 them the way of salvation. 
 
 Wherefore seeing them in botli their wonla 
 and deeds to be so constant, and also in their 
 hearts so earnestly pressing after the know- 
 ledge of Jt-i^us Christ, rejoicing that ever God 
 did send me where they were; then began I to 
 conclude it might be so, that God hail owned 
 in his work such a foolijih one as I, and then 
 line that word of God to my heart, with much 
 'wect refreshment, "The blessing of them that 
 were ready to perish is come uiHin me; yea, I 
 ra»u.se<l th<- \vi.|..\\"s heart to sing for j<»y." 
 
 At tlii> till Tctofe, I rejoiced; yiui, the tiuirs 
 of Ui<.«M? whom God did awaken by my preach- 
 ing would l)« both solace and encounigemeut 
 U> me; 1 thought on thoete tuiyings, " Who ia 
 he tJiat maketh me glad, but the same that is 
 made sorrj' by ni>«'" And neain. " Though I 
 be not an ;•; I am 
 
 unto you ; I p are 
 
 ye in the Lord." These thingtt therelore, were 
 u another argument unto me, that G<m1 had 
 callerl me to, and stood by me in this work. 
 
 In my prea<hing of the word. I t«K)k sjHMial 
 
 notice of this one thing, namely, that the L<>nl 
 
 did lead mo to Iw^^'in where his word begins 
 
 with sinners ; that !■•, to condemn all dceli, and 
 
 i 
 
 to open and alli-ge, that the cttrne of God by 
 the law, doth belong to, and lay bold on all 
 men as they «'ome into the worUl, because of 
 sin. Now this part of my work I fulfilled 
 with great sense; for the terrors of the law, 
 ami the guilt of my transgressions, hiy heavy 
 on my conscience ; I [>reaelied what 1 felt, what 
 I sniartingly did feel; even that under which 
 my poor soul did groan and tremble lu a.^imi- 
 ishment. 
 
 Indeed, I have been as one sent o ud to 
 from the ilead ; I went myself in chains, to 
 preach to them in chains ; and carried tliat fir* 
 in my own conscience, that I persuaded them 
 to be aware of. I can truly say, and that with- 
 ,out disisembling, that when I have been to 
 preach, I have gone full of guilt and ti-rror, 
 even to the pulpit door, and there it hath been 
 taken oil', and I have been at libertv in mv 
 mind until I have done my work ; and then 
 ininiediately, even before I could gel down the 
 pulpit stairs, I have been its bad a.s I wils be- 
 fore ; yet God curried me on, but surely with a 
 strong hand, for neither guilt nor hell could 
 take me oil' my work. 
 
 Thus I Willi on for the space of two years, 
 crying out against men's sins, and their fear- 
 ful state because of them. After which the 
 Lord came in upon my soul with some sure 
 peace and comfort through Christ; for he did 
 give me many sweet ilisc«iveries of his bli>Hsed 
 grace thrfuigh him. Wherefore now I altereil 
 in my |)reaehing, ll'or still I preaciied what 1 
 saw and telt ;l now therefore I did iiuii n lalM>ur 
 to luild fortli Jesus Christ in all his ollics, re- 
 lations, and benefits unto the worhl, and did 
 strive als«) to discover, to condemn, and re- 
 move those false supports and projxs on which 
 the world doth lean, and by them fall and 
 perish. On these things also I stayed iin long 
 as on the other. 
 
 After this, G(kI led me into something of the 
 mysterj- of the union of Chri.st ; wherefore thai 
 I discovered and showed to them alwi. And 
 when I had travelU-<l through the.se three chief 
 points of the w«>rd of God, alntut the space i»f 
 five years or more, I wiu-« caught in my pre>H.'nt 
 practice, and cjlhI into prison, where I have 
 lain above a.s long again to contirin the truth 
 by way of sulfering, its I was ln-forc in testify- 
 ing of it aceonling to the fcicripi" ■ - "■ • ""y 
 of preaching. 
 
 When I had In-en preaching, 1 ir mk <.i«i, 
 my heart hath often all the tiii.«> "f thiM and 
 the tither ex«'reise, witli great <a itd 
 
 to God that he would wake the v ^ luol 
 
66 
 
 BUN TAX'S COMPLETE WORKS. 
 
 to the salvation of the soul ; still being grieved 
 lest the enemy should take the word away 
 from the conscience, and so it should become 
 unfruitful; wherefore I should labour so to 
 speak the word, as tliat thereby, if it were pos- 
 sible, the sin and person guilty might be par- 
 ticularized by it. 
 
 Also when I have done the exercise, it hath 
 gone to my heart, to think the word should 
 now fall as rain on stony places ; still wishing 
 from my heart. Oh, that they who have heard 
 me speak this day, did but see as I do, what 
 sin, death, hell, and the curse of God is ; and 
 also what the grace, and love, and mercy of 
 God is, through Christ, to men in such a case 
 as they are, who are yet estranged from him. 
 And indeed I did often say in my heart before 
 the Lord, " That if to be hanged up presently 
 before their eyes, would be a means to awaken 
 them, and confirm them, in the truth, I gladly 
 should be contented." 
 
 For I have been in my preaching, especially 
 when I have been engaged in the doctrine of 
 life by Christ without works, as if an angel of 
 God had stood by at my back to encourage me. 
 Oh ! it hath been with such power and heav- 
 enly evidence upon my own soul, while I have 
 been labouring to unfold it, to demonstrate it, 
 and to fasten it upon the consciences of others, 
 that I could not be contented with saying, " I 
 believe, and am sure ;" methought I was more 
 than sure, (if it be lawful to express myself,) 
 that those things which then I asserted, were 
 true. 
 
 When I first went to preach the word 
 abroad, the doctors and priests of the country 
 did open wide against me; but I was per- 
 suaded of this, not to reuder railing for rail- 
 ing; but to see how many of their carnal pro- 
 fessors I could convince of their miserable 
 state by the law, and of the want and worth 
 of Christ; for, thought I, "This shall answer 
 for me in time to come, when they shall be for 
 my hire before their face." 
 
 I never cared to meddle with things that 
 were controverted, and in dispute among the 
 saints, especially things of the lowest nature ; 
 yet it pleased me much to contend with great 
 earnestness for the word of faith, and the re- 
 mission of sins by the death and sufferings of 
 Jesus : but I say, as to other things, I should 
 let them alone, because I saw they engendered 
 strife, and because that they neither in doing, 
 nor in leaving undone, did commend us to God 
 to be his ; besides, I saw my work before me 
 did run in another channel, even to carry an 
 
 awakening word ; to that therefore I did stick 
 and adhere. 
 
 I never endeavoured to, nor durst make use 
 of other men's lines, (Rom. xv. 18,) (though I 
 do not condemn all that do;) for I verily 
 thought, and found by experience, that what 
 was taught me by the word and Spirit of 
 Christ, could be spoken, maintained, and stood 
 to by the soundest and best-established con- 
 science; and though I will not now speak all 
 that I know in this matter, yet my experience 
 hath more interest in that text of Scripture, 
 (Gal. i. 11, 12,) than many amongst men are 
 aware. 
 
 If any of those who were awakened by my 
 ministry, did after that fall back, (as some- 
 times too many did,-) I can truly say, their loss 
 hath been more to me, than if my own chil- 
 dren, begotten of my own body, had been go- 
 ing to the grave. I think verily, I may speak 
 it without any offence to the Lord, nothing has 
 gone so near me as that; unless it was the fear 
 of the loss of the salvation of my own soul. I 
 have counted as if I had goodly buildings and 
 lordships in those places where my children 
 were born: my heart hath been so wrapped 
 up in the glory of this excellent work, that I 
 counted myself more blessed and honoured of 
 God by this, than if he had made me emperor 
 of the Christian world, or the lord of all the 
 glory of the earth without it ! Oh these 
 words! "He that converteth a sinner from 
 the error of his way, doth save a soul from 
 death. The fruit of the righteous is a tree of 
 life ; and he that winneth souls is wise. They 
 that be wise shall shine as the brightness of 
 the firmament, and they that turn many to 
 righteousness as the stars for ever and ever. 
 For what is our hope, our joy, or crown of re- 
 joicing? Are not ye even in the presence of 
 our Lord Jesus Christ at his coming ? For ye 
 are our glorj"^ and joy." These, I say, with 
 many others of a like nature, have been great 
 refreshments to me. 
 
 I have observed, that where I have had a 
 work to do for God, I have had first, as it werCf 
 the going of God upon my spirit, to desire I 
 might preach there : I have also observed, that 
 such and such souls in particular, have been 
 strongly set upon my heart, and I stirred up to 
 wish for their salvation ; and that these very 
 souls have, after this, been given in as the 
 fruits of my ministry. I have observed, that 
 a word cast in by the by, hath done more ex- 
 ecution in a sermon, than all tliat was spoken 
 besides ; sometimes also, when I have thought 
 
ACCOVNT OF THE AUTHOR'S CALL TO THE MISISTliY. 
 
 07 
 
 I dill no good, tljcn I did the im«t of all ; and 
 at other times, when I thon^ht I shouKl ciitcli 
 them, I have fished for nothiiij^. 
 
 I have also observed that where there hiw 
 boon a work to do upon sinners, there the 
 devil hath bogun to rour in the hearts and by 
 the mouth') of hia servants : yea, often time*, 
 when the wicked world hath raged most, there 
 htith been souls awakened by the word ; I 
 could instance partienlars, but I forbear. 
 
 ^ly jjreat desire in my fnltillinjj »jy ministr)' 
 was to gel into the darkest plaees of the coun- 
 tr\', even amongst those people that were far- 
 thest ofl'of profession ; yet not because I could 
 f.ot endure the light, (for I feare<l not to show 
 "ly (fospel to any,) but because I found my 
 -j'irit did lean most after awakening and con- 
 verting work, and the word that I carried did 
 lean itself most that way also: "Yea so have 
 I striveil to preach the Gf>spcl, not where 
 Christ was named, lest I should build upon 
 another man's foundation." 
 
 In my preaching I have really been in pain, 
 and have as it were, travailed to bring forth 
 liiMren to Cio<l ; neither could I be satisfied 
 iinli-ss some fruits did appear in my work. If 
 I were fruitless it mattered not who com- 
 mended me; but if I were fruitful, I cared not 
 who dill condemn. I have thought of that, 
 "I^I children are an herit.nge of the Lonl ; 
 and the fruit of the wonil* is his reward. As 
 arrows in the hancis of a mighty man, so are 
 children of the youth. Happy is the man 
 that hath filled his quiver full of them ; they 
 -hall not be ashamed, but they shall apeak 
 •■ ith the enemi<»s in the gate." 
 
 It pleased me nothing to see people drink in 
 iv opinio'i-*, if they secmetl ignorant of Jesus 
 ' lirist and the worth of their own salvation, 
 .• lUnd conviction for sin, especially unbelief,, 
 and an heart set on fire to be saved by Christ, 
 with jilronp breathings after a truly sanctified 
 ♦"lul- that it was that delighted me; tluwe were 
 the souU I counted bless*-*!. 
 
 But in this work, as in all other, I hacl my 
 
 temptations attending me, and that of divers 
 
 Vinds, assometimcit I should l>c assnulte<l with 
 
 •reat discouragements therein, fearing that I 
 
 '1 not be able to speak a wonl at all t«» 
 
 iion ; nay, that I should not lie able to 
 
 sense to the |>eople ; at which times I 
 
 1 have such a strange fuintness and 
 
 •hlessness w\7Xt upon my body, that my 
 
 f, ...ivc scarce been ab!- • •■'■• ' ■• ♦'■<> 
 
 place of cxerci«c. 
 
 Sometimes again, when i iiav.- Ijoen prva'li- 
 
 ing, I have been vi<ilently assjiulted with 
 thoughts of blas|iliriiiy, and strongly tempted 
 to speuk the words with my mouth lu-fore the 
 congregation. I have also at sonu'tinu^, even 
 when I have begun to speak tlie wonl with 
 much clearness, evidence, and liberty of ^peech, 
 yet been before the ending of that opp<irlunity, 
 so blinded and so estranged from the things I 
 have been speaking, and have been aNo »o 
 straitened in my sju'cch, as to utterance before 
 the people, that I have been as if 1 had not 
 known, or remembered what I have been 
 about; or as if my head had been in a bag all 
 the time of my exercise. 
 
 Again, when as sometinies I have been about 
 to preach upon some smart and s(>arching por- 
 tion of the Wonl, I have found the tempter 
 suggest, " What I will yr»u preach this? This 
 condemns yourself; of this your own soul is 
 guilty ; wherelore, preach not of this at all ; 
 or if you do, so mince it as to make way for 
 your own escape ; lest instead of awakening 
 others, you lay that guilt upon your own soul, 
 that you will never get from under." 
 
 But I thank the Ix»rd, I have been kept 
 from consenting to these so horri<l suggestions, 
 and have, rather as Samson, bowed niy.self 
 with all my might, to condemn sin and trans- 
 gression wherever I found it; yea, though 
 therein also, I did bring guilt upon my own 
 conscience. Let me die, thought I, with the 
 Philistines, rather than deal corruptly with the 
 blessed word of CJod. " Thou that teachest 
 another, teachest not thou thyself?" It is far 
 better that thou do judge thyself, even by 
 preaching plainly to others, than thou, to save 
 thyself, imprison the truth in unrighteousneM. 
 Blessed be (tod for help in this also. 
 
 I have also, while found in this blfH.Mpd 
 work of Christ, been often tempte<l to pride 
 and liAings up of heart; and though I dare 
 n«)t say I have not been a(reet«*<l with this, yet 
 truly the Lonl, of his precious mercy, bath so 
 carried it towards me, that for the most part I 
 have had but small joy to give way to such a 
 thing; for it hath Wen my every day's ixip 
 tion, to be let into the evil of my own heart, 
 and still made to see such a multitude of cor- 
 niptions and infirmities therein, that it hath 
 causeil hanging down of the head, un<ler ail 
 my gil'ts and attainments. I have fi-ll this 
 thorn In fiw fl. .^h, the verj* mercy of (mkI to 
 me. 
 
 I ha.. ii.iM also together with this, some 
 notable place or other of the word presented 
 b<>forc me, which worri hath contained in it 
 
68 
 
 BUNYAN'S COMPLETE WORKS. 
 
 some sliarp and piercing sentence concerning 
 the perishing of the soul, notwithstanding gifts 
 and parts ; as for instance, that hath been of 
 great use to me, " Though I speak with the 
 tongues of men and angels, and have not cha- 
 rity, I am become as a sounding brass and a 
 tinkling cymbal." 
 
 A tinkling cymbal is an instrument of music 
 Tfith which a skilful player can make such 
 melodious and heart-inflaming music, that all 
 who hear him play, can scarcely hold from 
 dancing; and yet behold the cymbal hath not 
 life, neither comes the music from it, but be- 
 cause of the art of him that plays therewith ; 
 so then the instrument at last may come to 
 naught and perish, though in times past such 
 music hath been made upon it. 
 
 Just thus I saw it was, and will be, with 
 them that have gifts, but want saving grace ; 
 they are in the hand of Christ, as the cymbal 
 in the hand of David; and as David could 
 with the cymbal make that mirth in the ser- 
 vice of God, as to elevate the hearts of the 
 worshippers, so Christ can use these gifted 
 men, as with them to affect the souls of his 
 people in his church ; yet when he hath done 
 all, hang them by, as lifeless, though sounding 
 cymbals. 
 
 This consideration therefore, together with 
 some others, were for the most part, as a maul 
 on the head of jjride. and desire of vain glory. 
 What, thought I, shall I be proud because I 
 am a sounding brass ? Is it so much to be a 
 fiddle? Hath not the least creature that hath 
 life, more of God in it than these ? Besides I 
 knew it was love should never die, but these 
 must cease and vanish ; so I concluded, a little 
 grace, a little love, a little of the true fear of 
 \ God, is better than all the gifts ; yea, and I am 
 / fully convinced of it, that it is possible for 
 souls that can scarce give a man an answer, 
 but with great confusion as to method ; I say 
 ; it is possible for them to have a thousand times 
 \ more grace, and to be more in the love and fa- 
 1 rear of the Lord, than some who by the virtue 
 of the gift of knowledge, can deliver them- 
 selves like angels. 
 
 Thus therefore I came to perceive, that 
 though gifts in themselves were good, to the 
 thing for which they are designed, to wit, the 
 edification of others, yet empty, and without 
 power to save the soul of him that hath them 
 if they be alone. Neither are they, as so, any 
 sign of a man's state to be hajJi^y, being only 
 a dispensation of God to some, of whose im- 
 provement, or non-improvement, they must 
 
 when a little love more is over, give a.i ac« 
 count to him that is ready to judge the quick 
 and dead. 
 
 This showed me too, that gifts being alone, 
 were dangerous, not in themselves, but because 
 of those evils that attend them that have them, 
 to wit, 2)ride, desire of vain glory, self-conceit, 
 etc., all which are easily blown up at the ap- 
 plause and condemnation of every unadvised 
 Christian, to the endangering of a poor crea- 
 ture to fall into the condemnation of the devil. 
 
 I saw therefore, that he that hath gifts, had 
 need to be let into a sight of the nature of 
 them, to wit, that they come short of making 
 of him to be in a truly saved condition, lest he 
 rest in them, and so fall short of the grace of 
 God. 
 
 He hath cause also to walk humbly with 
 God and be little in his own eyes, and to re- 
 member withal, that his gifts are not his own, 
 but the church's ; and that by them he is made 
 a servant to the church ; and he must give at 
 last an account of his stewardship unto the 
 Lord Jesus, and to give a good account will be 
 a blessed thing. 
 
 Let all men therefore, prize a little with the 
 fear of the Lord, (gifts indeed are desirable;) 
 but yet great grace and smaller gifts are better 
 than great gifts and no grace. It doth not say, 
 the Lord gives gifts and glory, but the Lord 
 gives grace and glory ; and blessed is such an 
 one, to whom the Lord gives grace, true grace, 
 for that is a certain forerunner of glory. 
 
 But when Satan perceived that his thus 
 tempting and assaulting me, w'ould not answer 
 his design ; to wit, to overthrow the ministry, 
 and make it ineffectual, as to the ends thereof; 
 then he tried another way, which w^as, to stir 
 up the minds of the ignorant and malicious to 
 load me with slanders and reproaches: now 
 therefore, I may say, that what the devil could 
 devise, and his instruments invent, was whirled 
 up and down the country against me, thinking, 
 as I said, that by that means they should make 
 my ministry to be abandone(i. 
 
 It began therefore to be rumoured up and 
 down among the people, that I was a witch, a 
 Jesuit, a liighwayman, and the like. 
 
 To all which, I shall only say, God knows 
 that I am innocent. But as for mine accusers, 
 let them provide themselves to meet me before 
 the tribunal of the Son of God, there to an- 
 swer for all these things, with all the rest of 
 their iniquities, unless God shall give them re- 
 pentance for them, for the which I pray with 
 all my heart. 
 
ACCOL'M or- TJIF AlTHUirS CALL TO Till-: }fL\fSTny. 
 
 69 
 
 But tbat which wits reported with the bohUst 
 conlideuce, was timt I ha»l my ini.s-ses, my 
 i>hi)re9, my bastartla yea, two wives at onee, 
 ami tlie like. Now tliese .slanders, witli the 
 
 •ther, I glory in, because but slanders, foolish 
 .>r knavish lies, and falsehoods cast upon me 
 by the devil and his seed. And should I not 
 bo dealt with thus wickedly by tlu- wnrld, I 
 rIiouUI want one si<ru of a saint, and a child of 
 God. " IMessed arc ye," said the Lord Jesus, 
 "when men shall revile, and persecute you, 
 tmd shall say all manner of evil of you falsely 
 for my sake. Rejoice and be exceeding glad, 
 for greak is your reward in heaven; for so per- 
 
 I'cuti'd they the prophets which were before 
 
 ou." 
 These things therefore, upon my own ac- 
 count troubled me not; no, though they were 
 twenty times more than they arc. I have a 
 /ootl conscience, and whereas they speak evil 
 
 f me, jw an evil-doer, they shall be ashamed 
 tliat falsely accuse my good conversation in 
 Christ. 
 80 then, what shall I say to those who have 
 
 thus bcspattcri<l mc? .*^hall I tlinaten tluMU? 
 J^hall I chide them? Shall' I flatter them? 
 Shall I entreat them to hold their tongue**? 
 N»), not I. Were it not lor that thesic things 
 make them ripe for damnation thjit are the 
 authors and abettors, I would say unto them, 
 " UejM)rt it," because it will increjLse my glory. 
 
 Therefore I bin<l these lies and slandera to 
 me a.s an ornament ; it belongs to my C'hriJ*- 
 tian profession to be vilified, slandered, ri*- 
 proachetl, and reviled; and since all this iit 
 nothing else, as my God and my conscience do 
 bear me witness, I rejoice in reproaches for 
 Christ's sake. 
 
 Now, ius Satan endeavoured, by reproachcM 
 and slanders to make mc vile among my 
 countrymen, that, if possible, my preaching 
 might be miide of none elVect; so there was 
 added hereto a long and tedious imprisonment, 
 that thereby I might be frightened frnm the 
 service of Christ, and the world terrilied and 
 made afraid to hear me preach. Of wiiich I 
 shall in the ne.\t place give you a brief «c> 
 count 
 
A BRIEF ACCOUNT OF THE AUTHOR'S IMPRISONMENT. 
 
 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 Avhom had they let me alone I should 
 have preached that day; but they took me 
 away from amongst them, and had me before 
 a justice ; who, after I had offered security for 
 my appearing the next sessions, yet committed 
 me, because my sureties would not consent to 
 be bound, that I should preach no more to the 
 people. 
 
 At the sessions after, I was indicted for an 
 upholder and maintainer of unlawful assem- 
 blies 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 deal- 
 ing with them for a confession, as they termed 
 it, of the indictment, did sentence me to a 
 peri)etual banishment, because I refused to 
 conform. So being again delivered up to the 
 jailer's hands, I was had home to jjrison, and 
 there have lain now complete twelve years, 
 waiting to see what God would suffer these 
 men to do with me. 
 
 In which condition I have continued with 
 much content, through grace; but have met 
 with many turnings and goings upon my heart, 
 both from the Lord, Satan, and my own cor- 
 ruptions: 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 encour- 
 agement, should the case be their own, not to 
 fear what man can do unto them. 
 
 I never had in all my life so great an inlet 
 into the word of God as now. Those Scrip- 
 tures that I saw nothing' in before, are made 
 in this place and state to shine upon me. 
 
 Jesus Christ also Avas 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 ;" 
 and that, " God raised Christ from the dead, 
 and gave him glory, that your faith and hope 
 might be in God," were blessed words unto 
 me, in this my imprisoned condition. 
 
 These three or four Scriptures also have 
 been great refreshments in this condition to 
 me, (John siv. 1, 2^ 8, 4. John xvi. 33. Col. 
 iii. 3, 4. Heb. xii. 22, 23, 24.) So that some- 
 times, when I have been in the savour of 
 them, I have been able " to laugh at destruc- 
 tion, and tc fear neither the horse nor his 
 rider." I have had sweet sights of the forgive- 
 ness of my sins in this place, and of my being 
 with Jesus in another world. Oh the Mount 
 Sion, the heavenly Jerusalem, the innumer- 
 able company of angels and God the Judge of 
 all, and the spirits of just men made perfect, 
 and Jesus, have been sweet unto me in this 
 place ! I have seen that here, which I am 
 persuaded I shall never, while in this world, 
 be able to express. I have seen a truth in 
 this Scripture, " Whom having not seen ye 
 love ; in whom, though now ye see him not, 
 yet believing, ye rejoice with joy unspeakable, 
 and full of glory." 
 
 I never knew what it was for God to stand 
 by me at all turns, and at every offer of Satan 
 to afflict me, &c., as I have found him since I 
 came in hither ; for look how fears have ^^re- 
 sented themselves, so have supports and en- 
 couragements; 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 suf- 
 fered me to be molested, but would, with one 
 Scripture or another, strengthen me against 
 all, insomuch that I have often said, '' Were it 
 lawful, I could pray for greater trouble, for the 
 greater comfort's sake." 
 
 Before I came to prison, I saw Avhat was 
 
 For a more particular account of his trial and imprisonment, see page 677, Vol. II. 
 
 70 
 
A BIIIEF ACCOUyr OF THE AUTHOR'.^ iM riily >>> M i:.\ l'. 
 
 1 
 
 a-comiiij;; ami had especially two foiisuh-ra- 
 tions warm \\\nm my lu-art. The first was, 
 how to be able to encounter ileath, should 
 that be here my portion. For the lirst of 
 thcjii', that Scripture was great information to 
 me, namely, to pray to llotl " t») be strength- 
 ened with all mi.i^ht, according to his glorious 
 p«)\\er, unio all patience and long .sutl'erin^ 
 with "oyfulness." I could seldom go to 
 pniyer before I wits imprisomnl, but for not 
 BO '.'.'.lie JUS a year together, this sentence, or 
 sweet petition, would, as it were, thrust itt<elf 
 ir.to my mind, and pemuadc me, that if ever 
 1 would go through long suilering I must 
 iiave patience, especially if I would endure it 
 joyfully. 
 
 As to the second consideration, that saying 
 was of great use to me, " IJut we had the sen- 
 tence of death iu ourselves that wc might not 
 tru.'>t in ourselves, but in C!od that raiseth the 
 dead." By this ck-ripture I was made to see, 
 that if ever I wi»uld sutler rightly, I must lirst 
 pass a sentence of death upon everything that 
 can properly be called a thing of this life; 
 even to reckon myself, my wife, my children, 
 my health, my enjoyments, and all us dead to 
 me, and myself ;us dead to them. 
 
 The second Wiis, to live \x\>o\i (.lod that is in- 
 visible; as Paul said in another place, the way 
 not to faint is, " to look not at the things which 
 are seen. Iftit at the things which are not seen; 
 lor the things which are seen are temporal, but 
 the things which arc not seen are eternal." 
 And thus I rejisoned with myself: If I provide 
 only for a prison then the whip comes un- 
 awares; and so doth also the pillory. Again, 
 if I only provide f<»r these, then I am not fit 
 for banishment. Furiuef, if I conclude that 
 banishment is the worst, thet. if death come I 
 .<uu surprised. So thut I seo the best way to 
 ^ ■ ' -h suderings, is to ir^Vil in Ciod 
 ' hrist, iLs touching the world to 
 '■■ii.' , and JUH touching this world, to " count 
 til' _'rave my house, to make my bod in dark- 
 Qeivs, an<I to Kay to corruption, Tiiou art my 
 father; and to the wonn. Thou art my mother 
 and si.ttcr;" thut is, to familiarize these things 
 to me. 
 
 But notwithstanding thote hel|M, I found 
 my-i. If a man encoinpas.'U'tl with infirmities. 
 I lie parting with my wile and |MM<r chiKlren 
 hath often been to mc, in thi« place, on the 
 pulling the floih from my bone«: and tluit 
 not only l>ocausc I am somewhat too ft>nd of 
 these mercies, but al.-Mj Weause I should have 
 ofWu brought to my mind the many hard- 
 
 ships, miseries, and wants that my p«iOI 
 family was likewise to meet with ; espciially 
 my poor blind child, who lay iiean r my heart 
 than all I had beside. Oh! the thoughts 
 of the hardships I thought my blind one 
 might go under, would break my heart to 
 pieces. 
 
 I'oor chilli, thought I, wiiat sorrow art thou 
 like to have for thy portion in this world! 
 Thou must be beaten, must beg, sulT«r hunger, 
 cold, nakedness, and a thousand calamities, 
 though I cannot now endure the wind should 
 blow upon thee. Hut yet recalling myself, 
 thought I, I must venture you all with Go*!, 
 though it' goeth to the quick to leave you. 
 Oh! I saw in this condition I was as u inuii 
 who was pulling down his house U[>on thd 
 head of his wife and chihlreii; yet thought I, 
 I must do it, I must do it. And now 1 thought 
 on those two milch kiiie that were to carrj' the 
 arkof (.fod into another country, to leave their 
 calves behind them. 
 I But that which helped me in this tempta 
 I tion was divers considerations, of which three 
 in special here I will name. The first was, 
 the consideration of those two Scriptures, 
 "Leave thy fatherless children, I will prt-serve 
 them alive, and let thy widows trust in me:" 
 and again, "The Lord .said, Virily, it shall 
 go well with thy remnant: verily, I will cause 
 the enemy to entreat thee well in the time of 
 evil," &c. 
 
 I had also this consideration, that if I 
 slumld now venture all for CJo*!, I engage*! 
 (iod to tjike care of my concernments; but 
 if I forsook him and his ways, for fear of any 
 trouble that should come to me or miiic, then 
 I should not only falsify my profe.s.Hion, but 
 should count also that my concernments were 
 not so sure, if left at (nHl's feet, whilst I stood 
 to and for his name, as tlu-y would Im-, if they 
 were under my own care, thou^'h with the de- 
 nial <if the way of G<hI. This was a snin 
 
 ! consideration, and as siiurs iiiilo mv 
 I ' I . 
 
 j That S<"ripture also greatly hel|K-d it to i 
 I the more u|K>n me, where Christ prays u^.t... ; 
 I Jud:is, that God would disap|M>iiii him in hiit 
 I selfish thoughts, which moved liim to sell hia 
 master. Tray read it soberly. » I's. cix., 6, 7, 
 8, &c.) 
 
 I had also another consiiienition, and that 
 tvoM, the dread of the lomienls of hell, which I 
 was sure they must partak'- ■ '" •'■ ■• ' ■' •"••ar of 
 the croM, do shrink from >n of 
 
 Christ, hi- nfl ol 
 
 men. I ti. . • i pre- 
 
72 
 
 BUNYAff H COMPLETE WORKS. 
 
 pared for those that in faith, and love and 
 patience, stood to his ways before them. Thef^ 
 things, I say, have helped me, when the 
 thoughts of the misery that both myself and 
 mine, might for the sake of my profession, 
 be exposed to, hath lain pinching on my 
 mind. 
 
 When I have indeed conceited, that I might 
 be banished for my profession, then I have 
 thoiight of that Scripture, " They were stoned, 
 they were sawn asunder, were tempted, were 
 slain with the sword: they wandered about 
 in sheepskins, and goatskins, being destitute, 
 afflicted, tormented ; of whom the world was 
 not worthy;" for all they thought Hiey 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 some- 
 times reasoned about the sore and sad estate 
 of a banished and exiled condition, how they 
 are exposed to hunger, to cold, to perils, to 
 nakedness, to enemies, and a thousand calami- 
 ties ; and at last, it may be to die in a ditch, 
 like a poor, forlorn, and desolate sheep. But 
 I thanked God, hitherto I have not been moved 
 by these most delicate reasonings, but rather 
 by them more approved my heart to God. 
 
 I will tell you a pretty business : I was once 
 above all the rest, in a very sad and low condi- 
 tion for many weeks, at which tiijie also I being 
 but a young prisoner, and not acquainted with 
 the laws, had this lain much upon my spirit, 
 " That my imprisonment might end at the gal- 
 lows for aught that I could tell." Now there- 
 fore Satan laid hard at me, to beat me out of 
 heart, by suggesting thus unto me : " But how 
 if, Avhen 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 in- 
 deed at that time all the things of God were 
 hid from my soul. 
 
 Wherefore, when I at first began to think of 
 this, it was a great trouble to me ; for I thought 
 with myself, that in the condition I now^ was, I 
 was not fit to die ; neither indeed did think I 
 could, if I should be called to it ; besides, I 
 chought with myself, if I should make a scram- 
 bling shift to clamber up the ladder, yet I 
 should, either with quaking, or other symptoms 
 of fainting, give occasion to the enemy to re- 
 proach the way of God and his people, for their 
 timorousness. This therefore lay with great 
 trouble upon me ; for methought I was asham- 
 
 ed to die with a j^ale face, and totiering knees 
 in such a c^ise as this. 
 
 Wherefore I prayed to God, that he would 
 comfort me, and give strength to do and suffer 
 what he should call me to. Yet no comfort 
 appeared, but all continued hid. I was also at 
 this time so really possessed with the thought 
 of death, that oft I was as if on a ladder with 
 a roTDS about my neck. Only this was some 
 encouragement to me, I thouglit I might now 
 have an opportunity to speak my last words 
 Unto a multitude which I thought would come 
 to see me die : and, thought I, if it mast be 
 so, if God will but convert one soul by my last 
 words, I shall not count my life thrown away, 
 nor lost. 
 
 But yet all the things of God were kept out 
 of my sight, and still the tempter followed me 
 with, " But whither must you go when you 
 die? What will become of you ? Where will 
 you be found in another world? What evi- 
 dence 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 con- 
 dition ; wherefore I was engaged not to flinch 
 an hair's breadth from it." 
 
 I thought also, that God might choose whe- 
 ther 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, il was my 
 duty to stand to his word, whether he would 
 ever look upon me, or save me at the la.st; 
 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 otf the ladder, even blindfold into 
 eternity; sink or swim, come heaven, come 
 hell. Lord Jesus, if thou wilt catch me, do ; 
 if not, I will venture for thy name." 
 
 I was no sooner fixed upon this resolution 
 but the word dropped upon me, " Doth Job 
 serve God for naught?" As if the accuser had 
 said, " Lord, Job is no upright man ; he serves 
 thee for by-respects : hast thou not made an 
 hedge about him?" &c. But put forth now 
 thine hand, and touch all that he hath, and he 
 will curse thee to thy face. How now, thought 
 I, is this the sign of a renewed soul, to desire to 
 serve God when all is taken from him ? Is he 
 a godly man that will serve God for nothing 
 rather than give out? Blessed be God then, I 
 
A BRIEF ACCOUyT OF TlIK 
 
 nope I have an upripht heart'; for I am ro- 
 Bolvi'd, (i(kI giving me slreiigtli, never to deny 
 my profoiwion, though I iiad nothing at all for 
 my pain;). Ami as I w:ls thus considering, 
 that Scripture waa set before me, (Psalm xliv. 
 12, &c.) 
 
 Now wiUH my heart full of comfort, for I 
 
 hopeil it was sincere. I would not have heen 
 
 without this trial for much; I am coniforted 
 
 every time I think of it; and I hope I shall 
 
 *>!eas Got! forever, for the teachings I have hail 
 
 . it. Many more of the dealings of Cioil to- 
 
 mls me I might relate, "but these out of the 
 
 • )ils won in battle have I dedicated to main- 
 
 i.iin the houiic of God." 
 
 THK CONCLUSION. 
 
 Of all the temptations that ever I met with 
 in my life, to question the being of God, and 
 truth of his Gospel, is the worst, and the worst 
 to be borne. When this temptation comes, it 
 takes away my girdle from me, and removeth 
 tlie foundation from under me. Oh! I have 
 
 ten thought of that word, " Have your loins 
 girt alKiut with truth:" and of that, "When 
 tlie foundation.^ are destroyed, what «can the 
 ■<n» do?" 
 
 ■times, when, after sin committetl, I 
 have looked for sore chitstisement from the 
 li:ind of God, the ver)' next that I have had 
 
 ■m him hath been the discovery of his grace. 
 
 inetimes, when I have l>een comfortcii, I 
 
 ve callwi myself a fix)! for my so sinking 
 under trouble. .\iid then again, when I have 
 been cast down, I thought I w;us not wi.se to 
 give such way to comfcjrt. With such strength 
 snd weight have both these been ujmn me. 
 
 I have wonderinl much at this one thing, 
 liiat though G«m1 doth visit my soul with never 
 •o blej«te<l a discover}.' of himself, yet I have 
 found again, that such hourv have attended i 
 
 7 
 
 .4 VTHOR'S ItiIliJi.ASOyMh\\T. 
 
 me afterwards tli • .r ho 
 
 filled with darkii' ,^^ . jcb 
 
 as once conceive, wiiat that (Juil, anil what that 
 comf«»rt was, with which I have been refreshe<L 
 
 I have sometimes seen more in u line of the 
 Bible, than I could well tell how t<i stand 
 untler; and yet at another time the whcle 
 lUble hath been to me its ilry ii.-* a stick : ir 
 rather, my heart hath been so dead and dry 
 unto it, that I could not conceive llie Uiutt 
 dram of refreshment though I have looked it 
 all over. 
 
 Of all fears, they are best that are made, by 
 the blood of Christ: and of all joy, that is the 
 sweetest that b; mixed witii mourning over 
 Christ: Oh! it is a goodly thing to be on our 
 knees, with Chrv-t in our arms, before (uxl. I 
 hope I know something of these things. 
 
 I find to this day .seven abominations in my 
 heart. 1. Inclining to unbelief. 2. Suddenly 
 to forget the love and mercy that Christ mani- 
 festeth. li. ^\ leaning to the works of the law^. 
 4. Wanderings and coldnes.s in prayer. 5. To 
 forget to watch for that I pray ft>r. 6. Apt to 
 murmur because I have no more, and yet ready 
 to abuse what I have. 7. I can do none of 
 those things which God commands me, but my 
 C(»rruptions will thru.st in themselves. " When 
 I woiiUI do good, evil is present with me." 
 
 These things I continually see and feel, and 
 am alilicted and oppressed with ; yet the wia- 
 dom of God doth order them for my good. 
 1. They make me abhor myself 2. They 
 keep me from trusting my heart. 3. They 
 convince me of the insulliciency of all inherent 
 righteouancss. 4. They show me the neces«ity 
 of flying to Je.sus. 5. They press me to pniy 
 unto God. G. They show me the need I have 
 to watch and be sober. 7. .\n«l provoke me 
 to pray unto God, through Christ, tc !ieU» me, 
 and curry me through this world. 
 
A CONTINUATION OF MR. BCNYAN'S LIFE , 
 
 B£CJIN^^IXG WHERE HE LEFT OFF, AND CONCLUDIKG WITH THE TIME AND 
 • MANNER OF HIS DEATH AND BURIAL; TOGETHER WITH HIS TRUE CHARAC- 
 TER, &(!. 
 
 Reader, The painful and industrious author 
 of this book has already given you a faithful 
 and very moving relation of the beginning and 
 middle of the days of his pilgrimage on earth; 
 and since there yet remains somewhat worthy 
 of notice and regard, which occurred in the 
 la^t scene of his life ; the which, for want of 
 time, or for fear some over-censorious people 
 should impute it to him as an earnest coveting 
 of praise from men, he has not left behind him 
 in writing; wherefore, as a true friend, and 
 long acquaintance of Mr. Bunyan's, that his 
 good end may b^^ known, as^'his evil beginning,' 
 T have taken upon me, from my knowledge, 
 and the best account given by other of his 
 friends, to piece this to the thread too soon 
 
 I broke off, and so lengthen it out to his enter- 
 ing upon eternity. 
 
 H e has told you at large, of his birth and 
 education ; the evil habits and corruptions of 
 his youth ; the temptations he struggled and 
 conflicted so frequently with ; the mercies, com- 
 forts, and deliverances he found ; how he came 
 to take upon him the preaching of the Gospel; 
 the slanders, reproaches, and imprisonments 
 that attended him, and the progress he not- 
 withstanding made, by the assistance of God's 
 grace, no doubt to the saving of many souls. 
 Therefore take these things, as he himself has 
 methodically laid them down in the words of 
 verity ; and so I pass on as to what remains. 
 
 After his being freed from his twelve years' 
 imprisonment, and upwards, for nonconform- 
 ity, wherein he had time to furnish the world 
 with sundry good books, &c., and by his pa- 
 tience, to move Dr. Barlow, the then Bishop 
 of Lincoln, and other churchmen, to pity his 
 hard and unreasonable sufferings, so far as to 
 stand very much his friends, in procuring his 
 enlargement, or there perhaps he had died, by 
 the noisoraeness and ill usage of the place; 
 H 
 
 being now, I say, again at liberty, and having, 
 through mercy, shaken off his bodily fetters, 
 for those upon his soul were broken before, by 
 the abounding grace that filled his heart, he 
 went to visit those that had been a comfort to 
 him in his tribulation, with a Christian-like 
 acknowledgment of their kindness and en- 
 largement of charity; giving encouragement 
 by his example, if it happened to be their hard 
 haps to fall into affliction or trouble, then to 
 suffer patiently for the sake of a good con- 
 science, and for the love of God in Jesus Christ, 
 towards their souls, and by manv cordial per- 
 suasions, supported some, whose spirits began 
 to sink low, through the fear of danger that 
 threatened their worldly concernment, so that 
 the people found a wonderful consolation in 
 his discourse and admonitions. 
 
 As often as opportunity would admit, he 
 gathered them together, though the law was 
 then in force against meetings, in convenient 
 places, and fed them with the sincere milk of 
 the word, that they might grow in grace there- 
 by. To such as were any where taken and 
 imprisoned upon these accounts, he made it 
 another part of his business to extend his 
 charity, and gather relief for such of them as 
 wanted. 
 
 He took great care to visit the sick, and 
 strengthen them against the suggestions of the 
 tempter, which at such times are very preva/- 
 Icnt ; so that they had cause for ever to bless 
 God, who had put it into his heart, at such a 
 time, to rescue them from the power of the 
 roaring lion, who sought to devour them. Nor 
 did he sjjare any pains or labour in travel, 
 though to the remote counties, where he knew^ 
 or imagined any people might stand in need of 
 his assistance; insomuch that some of these 
 visitations that he made, which were two or 
 three every year, some (though in a jeering 
 
A COyTiyUATIOX OF MR. IWNYAy'S LIFK. 
 
 Ih 
 
 manner no doubt) gave him tlie ojiithet of 
 JJUIiop liu.iijan, whilst others onviid hiiii for 
 Lw »o euriiostly hibouriiig in t'hri.-«t's vinoyanl ; 
 ye* the sccii of the word ho uU this while sowed 
 in the hearts of his congregation, watered with 
 the grace of God, brought forth in abundance, 
 in bringing in disciples to the church of Christ. 
 Another part of his time he spent in recon- 
 ciling ditlerences, by which he hindered many 
 misi-liiefs, and siived siune families from ruin ; 
 and in souio fallings-out, he wius unejisy until 
 he found a moans to labour a reconciliation, 
 and become a peaco-nuiker, on whom a bless- 
 ing is promised in holy writ; and indeed, in 
 doing this good otlico he may be said to sum 
 ui> his days, it being the hist undertaking of 
 ^ life, as will appear in the close of this 
 .l.er. 
 
 When iu the late reign, liberty of couscieuce 
 IS unexpectedly given and indulged to dis- 
 ;torsof all pcrsujusions, his piercing wit pcnc- 
 aod the veil, and found that it was not for 
 • dissenters' sakes they were so suddenly 
 cd from the persecutions that had long lain 
 ivy upon them, and set in a manner, on an 
 ual foot with the church of England, which 
 ' papists were undermining, and about to 
 . ivert. Ho forosjiw all the advantages that 
 aid redound to the dissenters, would have 
 
 '. II no more than what Polyphemus, the mon- 
 
 ^'iant of Sicily, would liavo allowed 
 
 ' >, viz., That he would eat his men fir^t, 
 
 d do him the favour of being cateu last. 
 
 r although Mr. liunyan, following the cx- 
 
 iples of others, did lay hold of this liberty, 
 
 u-s an acceptable thing in itself, knowing God 
 
 a.s the only Lord of conscience, and that it is 
 
 >d at all tiiius to do according to the dictates 
 
 a good conscience, and that the preaching 
 
 ' glad tiding!! of the Gospel 10 beautiful in 
 
 ■ preacher; yet in all this ho moved with 
 
 ilion and holy fear, earnestly praying for 
 
 avciting th- which he 
 
 saw, like a over our 
 
 heads for our sins, ami ready to break uj>on us, 
 
 and that the Ninevitcs' remedy was now highly 
 
 oectMary. lIercu|K>n be gathered hi^ cougre- 
 
 gation at Iledford, where he mostly lived, and 
 
 had lived and spent the irreater purl of his life ; 
 
 and th- had 
 
 for th. ., nee 
 
 o: lollowed him, U|>on the account of 
 
 hu : -. „', he consulted with them for the 
 
 building of a meeting-house, to which they 
 mailo thrir v..lutit.iry contributions, with all 
 cheerJ iln. -•' .mi .i'..i.rity; and the tir»t time he 
 
 appeared to edify, the place wav -o tlironged, 
 that numy were constrained t<» stay without, 
 though the house was very spacious, every ouo 
 striving to partake of his instructions, that 
 were of his persuiision, and show tluir gtHnl 
 will towards him, by being present at the open- 
 ing of the place. And here ho lived in peace 
 and quiet of min«l, contenting himself with 
 that little God had best<nved U]>on him, and 
 secjuestering himself from all secular employ- 
 ments to follow that of his call to the minis- 
 try ; for a.s God said to Moses, he that matle the 
 lips and heart, can give eloiiuence and wisdom, 
 without extraordinary actjuirements in an uni- 
 versity. 
 
 During these things there were rogulatonj 
 sent into all cities and towns corporate, to new- 
 model the government in the niagi.-<traey, &c., 
 by turning out some, and putting in others. 
 Against this Mr. IJunyan expressed his zeal 
 with some warmness, as fttreseeing the bad cou- 
 sequencc that would attend it, and laboured 
 with his congregation to prevent their being 
 imjiosed on in this kind : and wlu-n a great nuiu 
 in those days coming to liedfnrd uixm some 
 such errand, sent for him, as it is supposed, to 
 give him a place of public trust, he would by 
 no means come at him, but sent his excuse. 
 
 When he wjis at leisure from writing and 
 teaching, ho often came up to London, and 
 there went among t'.ie congregations of the 
 nonconformists, and used his talents to the 
 great good-liking of the hearers; and even 
 some, to whom he had been misrepresented, 
 upon the account of his education, were con- 
 vinced of his worth and kiiowleilge in sjicred 
 things, as perceiving him to be a man of siound 
 judgment, delivering himself plainly and pow- 
 erfully ; insomuch that many who came spec- 
 tators for novelty, rather than to be edified 
 and impro\ed, went away well satisfied with 
 what they heard ; and wondere<l, its the Jews 
 did at the a|>ostles, viz., whence th uld 
 
 have these things; perhaps n< i ring 
 
 that God more immeiliately a.sxi»ts iliose that 
 make it their business industriously uad cheer- 
 fully to lal)our in his vineyard. 
 
 Thus he t>pent his l.r '* 'inn 
 
 of his great Lf>rd and ' ' 'I 
 
 Jesus; he Went al)out • liie 
 
 most pr}-ing critic, or :. is 
 
 defied to find, even upon llie narrowcsi search 
 or obser\'ation, any sully or «tain upon his 
 reputation, with which he may l>c justly 
 chargtHl; and this we : ' 1 <• j,^ 
 
 thoftc that have had li. m. 
 
76 
 
 BUNYAN'S COMPLETE WORKS. 
 
 or them of his persuasion, and have one way 
 or other appeared in the front of those that 
 oppressed him; and for the turning whose 
 hearts, in obedience to the commission and 
 commandment given him of God, he fre- 
 quently prayed, and sometimes sought a bless- 
 ing for them, even with tears ; the effects of 
 which, they may, peradventure, though unde- 
 servedly, have found in their persons, friends, 
 relations, estates; for God will hear the 
 prayers of the faithful, and answer them, 
 even for those that vex them, as it hap- 
 pened in the case of Job's praying for the 
 three persons that had been grievous in their 
 reproach against him, even in the day of his 
 sorrow. 
 
 But yet let me come a little nearer to par- 
 ticulars, and periods of time, for the better re- 
 freshing the memories of those that knew his 
 labour and sufterings, and for the satisfaction 
 of all that read this book. 
 
 After he was sensibly convicted of the 
 wicked state of his life, and converted, he 
 was baptized into the congregation, and ad- 
 mitted a member thereof, viz., in the year 
 1655, and became speedily a very zealous pro- 
 fessor. But upon the return of King Charles 
 to the crown in 1660, he was, on the 12th of 
 November, taken, as he was edifying some 
 good people that was got together to hear the 
 word, and confined in Bedford jail for the 
 space of six years, till the act of indulgence to 
 dissenters being allowed, he obtained his free- 
 dom by the intercession of some in trust and 
 power, that took pity of his sufferings. But 
 within six years afterwards, he was again 
 taken up, viz., in tlie year 1666, and was then 
 confined for six years more; when the jailer 
 took such pity of his rigorous sufferings, that 
 he did as the Egyptian jailer did to Joseph, 
 put all the care and trust in his hand. When 
 he was taken this last time he was preaching 
 on these words, viz., " Dost thou believe on 
 the Son of God?" And this imprisonment 
 continued six years ; and when this was over, 
 another short affliction, which was an impris- 
 onment of half a year, fell to his share. 
 During these confinements, he wrote these 
 following books, viz., " Of Prayer by the 
 Spirit," "The Holy City's Resurrection," 
 "Grace Abounding," "Pilgrim's Progress," 
 the first part. 
 
 In the last year of his twelve years' impris- 
 onment, the pastor of the congregation at 
 Bedford died, and he was chosen to that care 
 of souls, on the 12th of December, 1671. And 
 
 in this charge he often had disputes with 
 scholars that came to oppose him, as sup- 
 posing him an ignorant person ; and though 
 he argued plainly, and by Scripture, without 
 phrases and logical expressions, yet he non- 
 plussed one who came to oppose him, in his 
 congregation, by demanding. Whether or no 
 we had the true copies of the original Scrip- 
 tures? And another, when he was preaching 
 accused him of uncharitableness for saying, 
 " It was very hard for most to be saved :" say • 
 ing, by that he went about to exclude most of 
 his congregation. But he confuted him, and 
 put him to silence, with the parable of the 
 stony ground, and other texts out of the 13th 
 of Matthew, in our Saviour's sermon out of a 
 ship; all his methods being to keep close 
 to the Scriptures, and what he found not 
 warranted there, himself would not warrant 
 nor determine, unless in suc'u cases as were 
 plain, wherein no doubts nor scruples did arise. 
 
 But not to make any further mention of this 
 kind, it is well known that this person man- 
 aged all his affairs with such exactness as if 
 he had made it his study, above all other 
 things, not to give occasion of offence, but 
 rather suffer many inconveniences to avoid it, 
 being never heard to reproach or revile any, 
 what injury soever he' received, but rather to 
 rebuke those that did. And as it was in his 
 conversation, so it is manifested in those books 
 he has caused to be published to the world ; 
 where, like the aTchangel disputing with Satan 
 about the body of Moses, as we find it in the 
 Epistle of St. Jude, he brings no railing accusa- 
 tion, but leaves the rebukers, those that perse- 
 cuted him, to the Lord. 
 
 In his family he kept very strict discipline, 
 in prayer and exhortations, being in this like 
 Joshua, as that good man expresses it, viz., 
 "Whatsoever others did, as for me and my 
 house, we will serve the Lord." And indeed 
 a blessing waited on his labours and en- 
 deavours ; so that his wife, as the Psalmist 
 says, "was like a pleasant vine upon the wall 
 of his house, and his children like olive- 
 branches round his table; for so shall it be 
 with the man that fears the Lord ;" and though 
 by reason of the many losses he sustained by 
 imprisonment and spoil, of his chargeable 
 sickness, &c., his earthly treasure swelled not 
 to excess, he always had sufficient to live de- 
 cently and creditably ; and with that he had 
 the greatest of all treasures, which is content: 
 for as the -^ase man says, "that is a continual 
 feast." 
 
A (".NZ/.N/ .l//"-N "F Ml:. HI .\).\.\ s LllF.. 
 
 But whore ooutt-nt Jwells, even a jxjor oot- 
 tiiL'e is a kini^ly palace; and litis happine^ 
 h>- luul all his life long, not so much nund- 
 iu;; this world, as knowing he was here aui a 
 pilgrim and stranger, and had no tarrying 
 city, but looked fiu" one not made with bands, 
 eternal in the highest heavens. Hut at length, 
 Wort uul with sutlerings, age, and often toaeh- 
 iiiu', the day i>f his dis-xdution drew near; and 
 death, that unlocks the prison of his soul, to 
 cnUirge it for a more glorious mansion, put a 
 Btop to his acting his part on the stage of mor- 
 tality. Ueaven, like earthly princes, when it 
 tlireatens war, being always so kind as to call 
 e its acbassadors before it be denounced. 
 i even the hi^t act or undertaking f>f his 
 - a labour of love and charity : for it so full- 
 '>ut, that a young gentleman, a neighbour 
 ^Ir. Hunyan's, happening into the displeas- 
 of his father, and being much troubled in 
 mind ujKin that account, as also for that 
 :. had heard his father purposed to disin- 
 rit him, or otherwise deprive him of what 
 ad to leave, he pitched upon Mr. Bunyan 
 . Gt man to make way for his submission, 
 ; prepare his father's mind to receive him ; 
 i he, as willing to do any good office as it 
 d be re<iuostcd, as readily undertook it; 
 : so riding to Reading in Berkshire, he 
 ■ nse<l such pres-iing arguments and rea- 
 linst anger and pa.ssion, as also for love 
 :. vjonciliation, that the father was molli- 
 and his bowels yearned towards bis re- 
 turning .son. 
 
 But Mr. Bunyan, after he had dis{x>3od all 
 things to the best for accommodation, rcturn- 
 
 ' ing to Ix)nd'tn, and being «'\ ;th ex- 
 
 cessive rains, conung t<» his 1 remely 
 
 wet, lell sick of a violent fever; wiiich be 
 bore with much constancy and patience, and 
 
 I expressed himself as if he desired nothing 
 more than to l>e dissolvcil, and be with Christ, 
 in that c;use esteeming death its gain, and lifo 
 only a ttnlioiLs delaying felicity exjK-cttHl; aiid 
 finding his vital strength decay, having settled 
 his mind and affairs, }is well as the shortness 
 of time and the violence of his disease, would 
 admit, with a constant and Christian patience, 
 he resigned his .soul into the hands of his most 
 merciful Redeemer, following his pilgrimjige 
 from the city of Destruction to the New Jeru- 
 salem, his bettor part having been all along 
 there, in holy contemplation, pantiiigs and 
 breathings after the hidden manna, and water 
 of life, as by many holy and humble consola- 
 tions, cxprcs-sed in his letters to several persooB 
 in prison, and out of prison; too many to lie 
 here inserted at present. He died at the 
 house of one Mr. Straddock, a grocer at the 
 Star on Snowhill, in the i)arish of St. Sepul- 
 chre, London, on the 12th of August, 1G88, 
 and in the 60th year of his age, after ten days' 
 sickness; and was buried in the new burying- 
 place near the Artillery Ground; where he 
 slccjw to the morning of the resurrection, In 
 ho{)CS of a glorious ri?ing to an incorruptible 
 immortality of joy and happiiu-ss, where no 
 more trouble and sorrow shall afllict him, but 
 all tears be wiped away ; when the just t.hall 
 be incorporated as members of Christ their 
 head, and reign with him as kings and prieHttf 
 for ever. 
 
 J 
 
A BRIEF CHARACTER OF MR. JOHN BUNYAN. 
 
 He appeared in countenance to be of a stern 
 and rough temper; but in his conversation 
 mild and affable, not given to loquacity, or 
 much discourse in company, unless some 
 urgent occasion required it; observing never 
 to boast of himself, or his parts, but rather 
 seem low in his own eyes, and submit himself 
 to the judgment of others; abhorring lying 
 and swearing, being just in all that lay in his 
 power to his word; not seeming to revenge 
 injuries, loving to reconcile differences, and 
 make friendships with all. He had a sharp 
 quick eye, accomplished with an excellent 
 discerning of persons, being of good judg- 
 ment and quick wit. As for his person, he 
 was tall of stature, strong boned, though not 
 cqrpulent, somewhat of a ruddy face, with 
 sparkling eyes, wearing his hair on his upper 
 lip, after the old British fashion; his hair 
 reddish, but In his latter days, time had 
 sprinkled it with grey ; his nose well set, but 
 not declining or bending, and his mouth mod- 
 erately large; his forehead something high, 
 and his habit always plain and modest. And 
 78 
 
 thus have we imjjartially described the internal 
 and external parts of a person whose death 
 hath been much regretted; a person who had 
 tried the smiles and frowns of time, not puffed 
 up in prosperity, not shaken in adversity, 
 always holding the golden mean. 
 
 In him at once did three great worthies shine, 
 Historian, poet, and a choice divine; 
 Then let him rest in undisturbed dust. 
 Until the resurrection of the just. 
 
 P. S. In his pilgrimage God blessed him 
 with four children, one of which, named Mary, 
 was blind, and died some years before. His 
 other children are Thomas, Joseph, and Sarah; 
 and his wife Elizabeth, having lived to see him 
 overcome his labour and sorrow, and pass from 
 this life to receive the reward of his works, 
 long survived him not ; but in 1692 she died, 
 to follow her faithful Pilgrim from this world 
 to the other, whither he was gone before her, 
 while his works remain for the edifying of the 
 reader, and praise of the author. Vai/E. 
 
MR. JOHN lUXYAX'S DYING SAYINGS. 
 
 OF SIX. 
 
 Sin U the groat block aiul bar to our happi- 
 n-ss, the procurer of all miseries to man, both 
 ••e ami hereafter. Take away »\n, and noth- 
 _' can hurt u.s; for deulh, temporal, .spiritual 
 .1 eternal, i.s the wages of it. 
 Sin, and man for sin, is the object of the 
 rath of CftKl. How dreadful therefore must 
 - ca.se be who continued in .sin ! for who can 
 . ar or grapple with the wrath of God! 
 No sin against G«hI can be of little; because 
 is against the great GckI of heaven and 
 rth; but if the sinner can find out a little 
 . "1, it may be easy to find out little sins, 
 .■^in turns all God's grace into wantonnesii: 
 is the dare of his justice, the rape of his 
 iii.rcy, the jeer of his patience, the slight of 
 his power, and the contempt of his love. 
 
 T.iki" het^d of giving thyself liberty of com- 
 i:i;-.i;ii,' one sin, for that will lead thee to 
 "llier, till by am ill cu.stom it become nat- 
 d. 
 
 Fo begin a sin is to lay a foundation for a 
 
 Luntinuiuicc: this continuance is the mother 
 
 of cu.stoni, and impudence at last the issue. 
 
 The death of Christ giveth us the best dis- 
 
 very of our«elvi>s, in what condition we were 
 
 in that nothing could help us but that; and 
 
 (he most clear di.scover)' of the dreadful nature 
 
 ; ourHiiu: for if sin bo so dreadful a thing 
 
 ;i.s to wring the heart of the St>n of God, how 
 
 shall a poor wretched sinner be able to bear 
 
 it? 
 
 OF AfFLICTIOX. 
 
 NoTHPfO can render affliction so iiwupport- 
 »ble as the loaii of >»in. WouM you therefore 
 be filte<l for afflictions? Flo sure to get the 
 burden of your sins laid aside, and then what 
 affliction soever you may meet with will be 
 very easy to you. 
 
 If thou canst hear and bear the rofl afflic- 
 tion which God shall l.iy upon theo, romrnil>cr 
 this IrsjMjn. Thou art beaten that thou mayeivt 
 be better. 
 
 The Lord useth his Hail of tril)ulatir.n, to 
 separate the chatf from the wheat. 
 
 The .school of the cross is the school of light; 
 it di.scovers the world's vanity, buiiencss, and 
 wickedness, and lets us see more of God's 
 mind. Out of dark affliction comes a spiritual 
 light. 
 
 In times of affliction «e commonly moot 
 with the sweetest experiences of the love of 
 God. 
 
 Did we heartily renounce the plejisun-s of 
 this world, we should be very little troubled 
 for our afflictions: that which reiulcrs an af- 
 flicted state so insup|i()rtable to many, is be- 
 cause they are too much addicted to the pleas- 
 ures of this life, and so cannot endure that 
 whifli malcfs u si'[iaratioii In im.i n I'jiin 
 
 OK RK1'K.\T.\.\CE AND CO.MINii To CHRIST. 
 
 Thf. end of affliction is the di.scovory of sin, 
 and of that to bring us to a Saviour. Let ua 
 therefore, with the prodigal, return unto him, 
 and we shall fiiiil ease and rest. 
 
 A repenting penitent, though formerly aa 
 bad as the worst of men, may by grace become 
 as g<K)d as the RRt. 
 
 To be truly sensible of sin, is to sorrow for 
 disple.ising of (Jod, to l>e afllictc<l that he is 
 di.sj>leastHl by us, more than that he is dis- 
 pleased with us. 
 
 Your intentions to repentance, and the neg- 
 lect of that soul-saving duty, will ri.sc up in 
 judgment again.st you. 
 
 Reptir iH^ with it a divine rhetoric, 
 
 and p< 1 : ist to forgive multitude of 
 
 sins commiUtd again.st him. 
 
 Say not with thyself, to-n>orrow I will ro 
 pent; for it is thy duty to do it daily. 
 
 The gfwpel of grace an«l wilvation is above 
 all doctrines the niont dangerous, if it bo r*- 
 ceive<l in word only by men ; if it be 
 
 not attendo<l with a sri: : "fa Saviour, 
 
 and bring them to him. lor ^^l« h n>en as have 
 only the notion of it are of all men moitt mia* 
 
 Tt 
 
80 
 
 BUNYAN'S COMPLETE WORKS. 
 
 erable; for by reason of their knowing more 
 than heathens, this shall only be their final 
 portion, that they shall have greater stripes. 
 
 OF PRAYER. 
 
 Before you enter into prayer, ask thy sonl 
 these questions : 1. To what end, O my soul, 
 art thou retired into this place? Art thou not 
 come to discourse the Lord in prayer ? Is he 
 present, will he hear thee? Is he merciful, 
 will he help thee? Is thy business slight, is it 
 not concerning the welfare of thy soul ? What 
 words wilt thou use .to move him to compas- 
 sion ? 
 
 To make thy j^reparation complete, consider 
 that thou art but dust and ashes, and he the 
 great God, Father of our Lord Jesus Christ, 
 " that clothes himself with light as with a gar- 
 ment ;" that thou art a vile sinner, he a holy 
 God ; that thou art but a poor crawling worm, 
 he the omnipotent Creator. 
 
 In all your prayers forget not to thank the 
 Lord for his mercies. 
 
 When thou pray est, rather let thy heart 
 be without words, than thy words without a 
 heart. 
 
 Prayer will make a man cease from sin, or 
 sin will entice a man to cease from prayer. 
 
 The spirit of prayer is more precious than 
 treasures of gold and silver. 
 
 Pray often ; for prayer is a shield to the soul, 
 a sacrifice to God, and a scourge for Satan. 
 
 OF THE LORD'S DAY, SERMONS, AND WEEK-DAYS 
 
 Have a special care to sauctify the Lord's 
 day; for as thou keepest it, sS'will it be with 
 thee all the week long. 
 
 Make the Lord's day the market for thy 
 soul, let the whole day be spent in prayer, rep- 
 etitioirs, or meditations ; lay aside the affairs 
 the other parts of the week: let the sermon 
 tho?-i hast heard be converted into prayer. 
 Shall God allow thee six days, and wilt not 
 thou afford him one ? 
 
 In the church be careful to serve God : for 
 thou art in his eyes, and not in man's. 
 
 Thou mayest hear sermons often, and do 
 well in practising what thou hearest ; but tSou 
 must not expect to be told thee in a pulpit all 
 that thou oughtest to do, but be studious in 
 searching the Scriptures, and reading good 
 books. What thou hearest may be forgotten ; 
 but what thou readest may be better retained. 
 
 Forsake not the public worship of God, lest 
 
 God forsake thee, not only in public but in 
 l^rivate. 
 
 In the week-days when thou risest in the 
 morning, consider, 1. Thou must die. 2. Thou 
 mayest die that minute. 3. What will become 
 of thy soul. Pray often. At night consider, 
 1. What sins thou hast committed. 2. How 
 often thou hast j^rayed. 3. What hath thy 
 mind been bent upon 4. What hath been 
 thy dealing. 6. What thy conversation. 6, 
 If thou callest to mind the errors of tlie day," 
 sleep not without a confession to Gud, and a 
 hope of pardon. Thus, every morning and 
 evening, make up thy accounts with Almighty 
 God, and thy reckoning will be the less at 
 last. 
 
 OF THE LOVE OF THE WORLD. 
 
 Nothing more hinders a soul from coming 
 to Christ than a vain love of the world ; and 
 till a soul is freed from it, it can never have a 
 true love for God. 
 
 What are the honours and riches of this 
 v/orld, when compared to the glories of a 
 crown of life ? 
 
 Love not the world; for it is a moth in a 
 Christian's life. 
 
 To despise the world, is the way to enjoy 
 heaven ; and blessed are they who delight to 
 converse with God by prayer. 
 
 What folly can be greater than to labour for 
 the meat that perisheth, and neglect the food 
 of eternal life ? 
 
 God or the world must be neglected at part- 
 ing-time ; for then is the time of trial. 
 
 To seek yourself in this world is to be lost; 
 and to be humble is to be exalted. 
 
 The epicure that delighteth in the dainties 
 of this world, little thinketh that those very 
 creatures will one day witness against him. 
 
 OF SUFFERING. 
 
 It is not every suffering that makes a mar- 
 tyr, but suffering for the word of God after a 
 right manner : that is, not only for righteous- 
 ness, but for righteousness' sake ; not only for 
 truth, but out of love to truth ; not only for 
 God's word, but according to it ; to wit, in that 
 holy, humble, meek manner, as the word of 
 God requireth. 
 
 It is a rare thing to suffer aright, and to 
 have thy spirit in suffering bent only against 
 God's enemy, sin ; sin in doctrine, sin in wor- 
 ship, sin in life, and sin in conversation. 
 
 The devil, nor men of the world, can kill 
 
.VH. jujiy jjLMAs.); LYING SAYiyas 
 
 81 
 ^ing ounelvM 
 
 ive often 
 
 dolh 
 
 f love 
 
 exchange it for 
 
 • b€«t of Chris- 
 •1 >«; and I 
 
 OF THE J0\ .>,..,. 
 
 Thkup, ill no go<>«l in t' >- '^i'.' hwi ^V •• ^ 
 
 in hcuven we Hbalt ti 
 
 !t any inj^i 
 
 •Id,,., 
 
 their pu^ 
 . itter, nith 
 
 >f their allln lions? And yet who bo idle as 
 
 ihcy ii •''•■ ♦■"■••• '•' their prosperity? 
 
 or DRATU AND JUDOMBNT. 
 
 ; for he knows, if ho can but keep them 
 1... «pr!-MH thoughts of death, he' shall 
 a : • t i . keep them in their aina. 
 
 will make us more earnest in 
 
 • th»> work of our salvation, than a 
 
 of mortality ; nothing 
 
 ' c for the taking otf our 
 
 I vanitic:^, aud fur the begetting in 
 
 -. .1- ^li^.-! alter huUuetiH. 
 
 (unner, what a condition wilt thou fall 
 
 ihou hai liavo been 
 
 .i.i'v.i L.ia/I, a s<Ti M ill.... t4) die un- 
 ted ; and thia tbon wilt find true if thou 
 
 nnt*^ fi fool to •»lijrht a 
 
 to sweeten them 
 ' ',1 . ' ' ■ 
 
 ible, ii 
 
 but th(.y « iiu iui 
 UM to put such :; \ 
 order to prepare ourselves for them, 
 
 ulVilriir to forego tl'<' '"" "f ''11 -l'"- 
 
 ■ (.« here. 
 
 ' will the he:i\i ns eciio > 
 ■he I^iinh's wife, shall 
 
 nfnr. 
 
 gew, the deligiit ot the i'ailier. VV 
 then must Unit soul be fi'- ' ^ '•'' 
 the possession of him to a. 
 
 Oh ! ' ' aioDs ti , 
 
 whi-n 1 of (to.1 
 
 p- • -iurbtd l>y ikiQ 
 
 an 
 
 iH t 
 
 niaya-^^v.. .-.^ \. ..,. wv... ..>. 
 
 their pleasure? Wh.'it comfort in th« ir great- 
 ness? And 
 It' yoii V. 
 
 li. 
 
 i e^Ueoi. ia, liia; >i>U 
 
 Of 1 i!»-f H.j;i.M> '»K lUT.I 
 
 Hkavrn ^ 
 
 '1V« <U lUl- 
 
 .H I « I- ;ii- I 
 
 ijrxi B wraLU ' 
 
 ■; h.- ' 1 
 
 (o vvve/ thtfui fruiu Ui« sigiil of their .' 
 
POSTSCRIPT. 
 
 BY EGBERT PHILIP. 
 
 Btji^yan's liberation from prison was ob- 
 tained from Charles II. by Whitehead the 
 Quaker. This discovery was not made when 
 I published his life in 1839. On his release, 
 he socfn became one of the most i^opular 
 preachers of the day, and was, if not the chap- 
 lain, "the Teacher" of Sir John Shorter, the 
 Mayor of London. — Sotdhey's Life. 
 
 But althougli free and popular, Bunyan 
 e\-idently dreaded every new crisis in public 
 affaire. He had reason to do so. Venner's 
 conspiracy had^ increased the severity of his 
 first six years' imprisonment. On the occa- 
 sion of the Fire in London, he was thrown i 
 into prison again. And soon after James 11. ■ 
 came to the throne, in 1685, Bunyan conveyed 
 the whole of his property to his wife; by a 
 singular Deed, which can only be accounted 
 for by his suspicions of James and Jeffreys, and 
 by his horror at the revocation of the Edict of 
 Nantz. The asylum which '.be Refugees found 
 in England did not prove to him that he was 
 safe. No wonder. " Kirke and his lambs " 
 were abroad, and the Bedford justices still in 
 power. ^ 
 
 It was under these suspiciJft circumstances 
 that he divested himself of all his property, in 
 order to save his family from want, should he 
 again be made a victim. These -coincidences 
 give peculiar interest to the Deed of Con- 
 veyance; a fee-simile of which, from the 
 original, is now presented to the public. The 
 history of its transmission I am unable to give. 
 There is, however, not the shadow of a doubt 
 resting upon its authenticity. Bunyan's own 
 signature is unquestionable. I have been able 
 also to ver.ify that by the Instrument in which 
 Ruff" head conveyed to Bunyan the ground on 
 which his chapel was built. Tlie original is 
 jiow endorsed on the back thus : " This Will is 
 left by indenture hereunto subscribed, to the 
 Bev. Samuel Ilillyard, Minister of Bunyan's 
 Meeting, to be presented to the Trustees of the 
 Baid Meeting, to be held by them in continu- 
 
 82 
 
 ance. Dated this 26th day of October, 18S2 
 Bedford. Witness, A. Brandram, Secretary oi 
 the British and Foreign Bible Society ; G. P. 
 Livius ; J. S. Grimshaw, Vicar of Biddenham." 
 " According to the above statement, this writ- 
 ing of John Bunyan's was put into my hand at 
 the death of Mrs. Livius," and it is my wish 
 that it should be attached t.o the Church Book. 
 Samuel Hillyard." " Witness, Robert Philip, 
 Author of the Life and Times of. Bunyan; 
 William White, Bookseller. Bedford, October 
 80th, 1838." Mrs. Livius, if not a descendant, 
 was, I think, in some way related to the Bun- 
 yan family. 
 
 It will be seen that the Deed would not 
 have secured the entire property to Mi-s. Bun- 
 yan. It shows, however, Bunyan's solicitude 
 for her comfort, and his coniidence in her pru- 
 dence. And his Elizabeth well deserved both ! 
 
 Whateyer Bunyan may have feared when 
 he thus disposed of all the little property he 
 had, nothing befell him under James II. He 
 published "The Pharisee and Publican" in 
 1685, the year of the king's accession, and 
 in 1688, Charles Doe says, "he ptiblished six 
 Books (being the time of King James II. 's 
 Liberty of Conscience)." This appears from 
 Doe's List. It throws also much light upon 
 Bunyan's death. Such labour could not fail 
 to sap his strength, even if he did nothing but 
 carry the six books through the press ; for 
 none of them are small except the last. The 
 usual account of Bunyan's death, is, that he 
 caught cold, whilst returning from Reading to 
 London on horseback. Violent fever ensued, 
 and after an illness of ten days, he resigned 
 his spirit. Now all this is as true as it is brief; 
 but it Is not all the truth. "He was seized 
 with a sweating distemper," says Doe, "Aft^r 
 ho published six books; which, after some 
 weeks' going about, proved his death." — Doe's 
 Circidar. This fact was not known even to hia 
 firet biographer. The Sketch in the British 
 Museum states, that ' taking a tedious journey 
 
POSTSCRIPT. 
 
 rainy day, and returning late to In ' 
 
 •• '- •>.;.<..) i.vone Mr. Sttud- lu 
 
 ith all the kind ai 
 
 he was ov' 
 
 he \x&f\ been jourii 
 
 r upon oiirlli, till' ]>uiiK" oi 
 
 A vol I 
 
 n V.r 
 
 'Ut by an ovcr- 
 
 • ating 
 Uun- 
 
 ■ it; 
 'Tir r^f Invp 
 
 in mind 
 
 i all aloii 
 
 n, and V. 
 
 : it. Hiv 
 
 ved at hi- 
 -I t'l ail, Ilia eatJioiic sj'im hi»o 
 
A- BAA/' alter. Eno 
 
 PCL©[KDRfl SETTDWCl ©PT @IM THE JOUIRMET 
 
THE FILGRLMS Piiue-iii^b,^. 
 
 FROM THIS WORM) TO THAT WHl-CII IS TO COMK 
 
 DKIJVERED UNDKR THE StMILITUDB O? A DTIKAM. 
 
 IN TWO PARTS. 
 
 THE AUTHOR'S APOLOGY. 
 
 iIEix at Uie first I took my pen in band, 
 
 r goepel-dajr, 
 
 way to gli.i /. 
 ' ' 'i I wt di'wn : 
 I ly croTTn, 
 
 I Some said, John, print it ; '^hera said. Not ao. 
 
 ( Stiun- said, It migli ' ' ". 
 
 I Now I WW* in ji 
 
 \\ 
 
 1 , 
 
 I il iIdII 
 
 Tl 
 
 To ,, 
 
 ThiiR I thought fit to pi; 
 
 I ,-, .. - . - •-• 
 
 Tl 
 I 
 
 •t think 
 
 I Yot sil'.rt* vri ■ 
 
 FoHicar to jt; 
 
 If tliat von 
 
 iMrk doudii bnng wat< 
 
 nmii- : 
 
 Yen, dft 
 
 1 
 
 1 
 
 tnd whiti- 
 .d 
 
 1 *h:rh Tr 
 
86 
 
 BUNYAN'S COMPLETE' WORKS. 
 
 Behold ! how he engageth all his wit? ; 
 AIpo hia snares, lines, angles, hooks and nets ; 
 .Yet fish there be, tliat neither hook nor line, 
 Nor snares, nor net, nor engine can make thine : 
 They must be grop'd for and be tickled too, 
 Or thev will not be catch'd, wliate'er yon do. 
 
 How does the fowler seek to catch his game 
 By divers means ? All which one cannot name : 
 His gun, his nets,- his lime-twigs, light and bell; 
 He creeps, he goes, he stands; yea, who can tell 
 Of all his postures? yet there's none of these 
 Will make him master of what fowls he please. 
 Yea, he must pipe and whistle to catch th ; 
 Yet if he does so, that bird he will miss. 
 
 If that a pearl may on a toad's head dweii. 
 And may be found too in an oyster shell ; 
 If things that promise nothing, do contain 
 What better is than gold ; who will disdain, 
 That have an inkling of it, there to look 
 That they may find it! Now my little book 
 (Tho' void of all these paintings that may make 
 It witJi this or the other man to take) 
 Is not without these things that do excel, 
 WTiat do in brave, but empty notions dwell. 
 
 Well, yet I am not fully satisfied, 
 That this your book will stand, when soundly 
 
 tried. 
 Why, what's the matter? It is dark. What 
 
 though ? 
 But it is feigned. What of that? Itrov,, 
 Sc ne men, by feigned words as dark as raiiie,- 
 Make truth to spangle, and its rays to shine ! ' 
 But they want solidness: speak, man, thy mind; 
 They drown the weak ; metaphors make us blind. 
 
 Solidity, indeed, becomes the pen 
 Of him that wi'iteth things divine to men : 
 But iuust I needs want solidness, because 
 ,By tietaphors I speak? Were not God's laws, 
 ^is gospel laws, in older times held forth 
 T shadows, types, and metjiphors ? Yet loth 
 '1 any sober man be to find fault 
 \them, lest he be found for to assault 
 '^hest wisdom : No ; he rather stoops, 
 \s to find out wlvat by pins and loops, 
 and sheep, by heifers and by rams, 
 id herbs, and by the blood of lambs, 
 ith to him ; and full happy he 
 the light and grace that in them bel 
 too forward, therefore, to conclude 
 /ant solidness ; that I am rude ; 
 ,ug3 solid in show not solid be : 
 /lings in parables despise not we, 
 A tilings most hurtful lightly we receive, 
 Md things tliat good are of our souls bereave. 
 / My dark and cloudy words they do but hold 
 The truth, as cabinets enclose the gold. 
 
 The prophets used much by metaphors 
 To set forth truth ; yea, whoso considers 
 
 Christ, his apostles too, shall plainly see, 
 That truths to this day in such mantles be. 
 
 I am afraid to say that Holy ^Vrit, 
 WHiich for its style and pjirase, puts down ill 
 
 wit. 
 Is every where so full of all these things, 
 (Dark figures, allegories,) yet there springs 
 From that same book, that lustre and those rays 
 Of light, that turn our darkest nights to days. 
 
 Come, let my carper to his life now look, 
 And find there darker lines than in my book 
 He findeth any ; yea, and let h^m know 
 That in his best things there ai'fe worse lines uk>. 
 
 May we but stand before impartial men. 
 To his poor one, I dare adventure ten. 
 That they will take my meaning in these lines, 
 Far better than his lies in silver shrines. 
 Come. Truth, although in swaddlhig clouts, I find, 
 Informs the judgment, reclifiesjthe miiVd ; 
 Pleases tlie understanding, makes the will 
 Submit, the memory also it dotli fill 
 W^ith what doth our imagination please ; 
 Likewise it tends our troubles to appease. 
 
 Sound words, I know, Timothy is to use, 
 And old wives' fables he is to refuse ; 
 But yet grave Paul him no where did forbid 
 The use of parables ; in which lay hid 
 That gold, those pearls, and precious stones that 
 
 were 
 Worth digging for, and that with greatest care. 
 Let me add one word more : O man of God, 
 Art thou ofiended ? Dost thou wish I had 
 Put forth my matter in another dress? 
 Or that I had in things been more express ? 
 To those that are ray betters, as is fit. 
 Three things let me propound, then I submit: 
 
 1. I find not that I am denied the use 
 Of this method, so I do not abuse 
 
 Put oa the words, things, readers, or be iiide 
 In handling figures or similitude. 
 In application ; but all that I may 
 Seek the advance of truth this or that way. 
 Denied, did I say? Nay, I have leave 
 (Examples to, and that from them that have 
 God better pleased, by their words or ways, 
 Tlian any man that breathes now hi our days) 
 Thus to express my mind, thus to declare 
 Things unto thee that excellentest are. 
 
 2. I find that men (as high as trees) will write 
 Dialogue ways; yet no man doth them slight 
 For writing so : indeed if they, abuse 
 
 Truth, cursed be they, and the craft they use 
 To that intent ; but yet let truth be free 
 To make her sallies upon thee and me. 
 Which way it pleases God ; for who knows how 
 Better than he that taught us first to plough, 
 To guide our minds and pens for his desig: 
 And he makes base things usher in olivine. 
 
THE riLC, RIM'S PROGRESS. 
 
 87 
 
 3. I finil that IIolv Writ, in many i-latx-s, 
 Halli iiiiul>I:uico with tliin nuthiKl, whtn- tlio cajH."« 
 IVj call for one thing to m.'t forth anothir ; 
 r-* it I niay then, and yet nt>thing !«m<>tli«r 
 Truth'* Kold>.*n U'anw; nay, by thij« niothod may 
 Jlaki" it caj«t forth iUt rayH as lij;ht a« day. 
 
 And now U-fcin- I do put np my jn-n, 
 I'll ohow tho pn>fit of my UhjIc, ami tlun 
 fomiiiit U>tli thw and it into that hand 
 That pulN tho »trong down, and makt* woak oncn 
 utand. 
 
 Thi* Ixx'k, it ch.ilkcth out U-fon- thine cyt-?» 
 The man that iK'<>k» the everlx'ting prize: 
 It show* you whence he come*, whither he goc«: 
 What he leave* undone, aW what he doi-n: 
 1 1 khoWK you how he niiut and nin.4. 
 Till he unto the gate of glor>- eomes. 
 
 It i«huWK, tcKi, who !H.-t out for life amain, 
 .K> if tlie lx<ting emwn they would ohtain: 
 Here also you may sec the rea.-mn why 
 They l<>w their laUnir, and like f(K>U do die. 
 
 Tlii* U*)k will make a trivrller of thee, 
 If hy it* ii«un)H?l thou wilt rule<l lie; 
 It will direct thee to the holy land, 
 If thou wilt ita direction.^ understand; 
 Yea, it will make tho fdcthful artivc be; 
 Tb« blind aLio delightful thing** lu we. 
 
 Art thou for tumuthing rare and prufltnhle? 
 < 'r wouldst thou !H-e a truth nithin a fible? 
 Art thou forgetful? or would"t thou remember 
 From new-year'n to the lant of DitvmlKr? 
 Thin n-ad my fancier; thoy will utick like bum, 
 An«l may b»; to the helplejw conjforterx. 
 This iMxik -H wn>te in mirh a dialect, 
 A» may the mind-* of listlt><« nun afl'ei't: 
 It M^ems a novelty, and yet cfmtains 
 Nothing but nound and honest giM|M-l utrainx. 
 
 \Vould.-<t thou divert thy^-lf from nulancholy? 
 WouhUt th"U Ik? ple.Lxant, yet In- far I'mm folly? 
 Wouldnt thou read riddU-s, and their explanation? 
 Or eluo Ik- drowned in thy contemplation? 
 Duiit thou luve |>i<'king meat? Ur wouldrt thou 
 
 nee 
 A man i' th' cloud'^, and hear him sj^.-ik to thee? 
 Wouldnt thou Ik! ill a dream, and yet not uleep? 
 Or would.*! thou in a moment laugh and weep? 
 Or would.-'t thou los*.' thy.xelf, and catch no harm 
 And find thyself again without a charm? 
 Wouldst read thyself, and read thou know'nt d<4 
 
 what, 
 And yet know whether thou art l)less'd or not. 
 By reading the Mme line«? Oh then come hither! 
 And lav mv book, thv head, and heart togtithei. 
 JOHN BUNYAN. 
 
THE PILGRIM'S PROGRESS. 
 
 PART I 
 
 CHAPTER I. 
 
 Tht Atdhor's imprisonment and dream— Chridiau convinced of dn, flies from the tvrath to 
 come, and is directed by the Gospel to Christ. 
 
 As I walked through the wilderness of this 
 world, I lighted on a certain place where was 
 a den,* and laid me down in that place to 
 sleep: and as I slept I dreamed a dream. I 
 dreamed; and, behold, "I saw a man clothed 
 with ra^, standing in a certain place, with his 
 face from his own house, a book in his hand, 
 and a great burden upon his back." Isa. Ixiv. 
 6; Luke xiv. 33; Ts. xxxviii. 4; Heb, ii. 2; 
 Acts xvi. 31. 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 brake out with a lament- 
 able cry,t saying, "What shall I do?" Acts 
 ii. 37. 
 
 In this plight, therefore, he went home, and 
 refrained himself as long as he could, that his 
 wife and children should not perceive his dis- 
 tress; but he could not be silent long, because 
 
 * Mr. Bunyan wrote this precious book in Bedford 
 jail, where he was confined for preaching the Gospel, 
 as a nonconformist, or dissenter. To this he refers 
 when he speaks of the "den." The Lord frequently 
 causes "the wrath of man to praise him." The ser- 
 vants of Christ, when restrained by penal laws, from 
 publishing the word of life from the pulpit, have be- 
 come more abundantly useful by their writings. 
 
 t The cry of an awakened sinner, who sees his own 
 righteousness to be as filthy rags, his soul in a state 
 of wrath and wretchedness, exposed to everlasting 
 deitruction, feeling the burden of his sins upon his 
 back, he turns his face from his own house, from him- 
 self, from all his false hopes and vain confidences, for 
 refuge, and takes his Bible in his hand to direct him 
 where he shall flee for safety and salvation. The 
 more a sinner reads therein, the more he is convinced 
 of the wretched state and ruined condition of his 
 precious, immortal soul, and of his necessity of flce- 
 'ng to Christ for eternal life and salvation. As ho 
 88 
 
 that his trouble increased; wherefore at length 
 he brake hi.s mind to his wife and children ; and 
 thus he began to talk to them: "O my dear 
 wife," saiil lie, "and you, the children of my 
 bowels, I your dear friend am in myself undone 
 by reason of a burden that lieth hard ujMin me: 
 moreover I am certainly informed that this oui 
 city will be burned with fire from heaven : in 
 which fearful overthrow, both myself, with thee 
 my wife, and you my sweet babes, hhall miser- 
 ably come to ruin, except (the which yet I see 
 not) some v/ay of escape may be found, whereby 
 we may be delivered." At this his relations 
 were sore amazed ; J not for that they believed 
 that what he had said to them was true, but 
 because they thought some frenzy distenijier 
 had got into his head; therefore, it drawing 
 towards night, and they hoj)ing that sleep 
 might settle his brains, with all haste they got 
 
 nails, he weeps and trembles to think what will be- 
 come of him. Reader, was this ever your case? Did 
 you ever see your sins, and feel the burden of them, 
 so as to cry out, in the anguish of your soul. What 
 must I do to be saved? If not, you will look on this 
 precious book as a romance, or history, which no way 
 concerns you; you can no more understand the mean- 
 ing of it, than if it was wrote in an unknown lan- 
 guage: for you are yet carnal, dead in your sins, lying 
 in the arms of the wicked one in false security. But 
 this book is spiritual; it can only be understood by 
 spiritually quickened souls, who have experienced 
 that salvation in the heart which begins with a sight 
 of sin, a sense of sin, a fear of destruction, and dread 
 of damnation. Such, and only such, commence Pil- 
 grims from the city of Destruction to the heavenly 
 kingdom. 
 
 J Conviction of sin in the heart, will discover itself 
 to those about us, by the outward conduct and beha' 
 viour of the life. 
 
Tin: I'U.i.lllMS I'liOUIlESS. 
 
 Si» 
 
 him to \ni\\ • I. lit the nijjht was as troiil.U-somc 
 to him U"* tlifduy; whi-nt'ort', iu'«t«:i<l of .s|ri|i- 
 '\nf., lu- >iM-iit it ill .nijilis aiul tear". S) wht-ii 
 tlic iiiiiriiiii^ w:uH r'»mc tht-y wmiltl know liow 
 ho *li<l: lio told ihriii, " Worno and worst-." 
 Hr aUo fk't to talking; witli tliciii a^'aiii, hut 
 ihoy U-gun to U- hanli luii. Tlu-y also thou^lit 
 lodriv*' away hi.i di>t»'liii>fr by httr>h and surly 
 larri.i^ri' to him; sonntiiiu-s tlu-y wouhl drridt*, 
 M>au-tiiiicM tht'y wouhl chidi-, and soiiH-tiniiM 
 lh«"V would <|nit«' lU'^liTt him. Whi-rffon' In* 
 bi-gaii to rrtiri' him^olf to his clianilur, to pray 
 for and pity tlu-m; ami also toroiidolc iiis own 
 niifHTy. He would also walk .solitarily in the 
 fields, Hoiiietiiuesi reading and Huinetinu-s pray- 
 ing; and thus for some days he .spent hitt 
 time. 
 
 Now I saw, u|H)n a time wlu-n he w;ls walk- 
 iiij; in the tiehls, that he wius [i\A he w:ls wont) 
 reading' in his book, and preatly distressed in 
 his mind; and at he read, he liurst out, a.s he 
 had done before, crying, " What shall I do to 
 be savetl ?'t Acts xvi. 30, :n. 
 
 I saw al.->o that he hK)ked this way and that 
 way, :iH if he would run; yet ho sto<Hl .still, 
 bei'au-se (jw I i)erei'ived) he eould not tell 
 whieh way to go. I looked then, and saw a 
 (Man naiue<i Evangelist coming to him; and he 
 
 s'-d, " Wherefore do.st thou cry?" J 
 
 He answcre<l : Sir, I perceive by the lK)ok 
 iu my hand that I am coudenuuHl to die, and 
 
 after tliat to contc to judgment ; and 1 find 
 that I am not willing to do the lirHt, ii'.r ulilo 
 to do the second. ii llel). ix. 27; Job x\\. 21, 
 22; Kzek. xxii. 14. 
 
 Then said Kvangelist, \\'\\\ not willing to 
 die, since thi-i life is attended with so many 
 evils? The man answered, Ik-eause I fear that 
 tliiH burden that id upon my back { will sink 
 ine lower than the grave, and I shall fall into 
 Tiifihrt. I->a. XXX. XI. And. sir, if I be not lit 
 to go to prison, I am not tit to go to judgment, 
 ami from thence to execution : and the thoughta 
 of these things make me «Ty. 
 
 Then said Kvangelist, If thi» be thy condi- 
 tion, why standi>«t thou still? He an-iwen-d, 
 Ik'cause I know not whither to go. Then he 
 gave him u |iarehmcnt roll; and there waa 
 written within. " Klce from the wrath to 
 conie."*^ .Matt. iii. 7. 
 
 The man therefore read it, and looking upon 
 Kvangelist, very carefully, said, Whither mu-*t 
 I flee? Then siiid Kvangelist, pointing with 
 his finger over a very wiile fiehl, Do you see 
 yonder Wicket-gate? Matt. vii. 13, 14. The 
 man said, No. Then said the other, Do you 
 see yonder shining light?** Ps. cxix. 1<>.'»: 2 
 Tet. i. Iti. He said. I tliink I do. Then said 
 Kvangelist, Keep that light in thine eye, and 
 go up directly thereto, 8o «halt thou see the 
 gate; at which when thou knock(.>st, it >hall bo 
 told thee what thou slialt do. 
 
 CHArTKK ir. 
 
 irintion procfffis — Obntinalc ri.Juscji tu nrcuin}mn>i him — Piinblc goe* a.t j\ir (m tlir ulninjh 
 
 anil rttuniJ>. 
 
 Sj I s;iw in my dream that the man began to 
 ran. Now he had not run far from his own 
 door, L»ut hU wife and children ({wrceiving it) 
 
 • Wh<n wr br|[io to Ix wi»e unto t^lTBlion, rarnni 
 fri*a<l> pronouncr u* tnsd nntn drdrucliuu ; aud »<J- 
 %ini*(«r rkriiBl mriiiciDc for oar *in-*ick *oalt. 
 
 t Xe toiil «»• rT»r IB c«rrr«t for »alt«ti<>n, (ill there 
 W • er? Is bif ht>ar* to be laved frbin (he wrath uf mn 
 •Crt.lA^I Ood. 
 
 * RrhM|<i hrn (hr tcixlrr lor* and ear* of Je*ai. the 
 (T«at .sbephrni and Hiihop of oiuli (o (■n'di>(rT*»ei|, 
 b«*Tv.Uilrn •lonrr*, in ••-ndiiiK KTaner!i«(, (hat i(, a 
 fr«*cber of (jo«|>«l (rac« and glad (idiiig* of talra. 
 ttoa, to (hrm. 
 
 I A true roofetfioa of an enliKbtened, (eiidbl^tiBo 
 Mr. 
 
 I Tb« eoorictioo* of the spirit of Qod In the heart. 
 
 began to cry after him to return, (Luke xiv. 2l> ;) 
 but the man put hi.s fingirs in his care, and ran 
 on crying, "Life! life! eU'mal life!" Jjo U* 
 
 tuakr- a man feel (be in.'iipiiortalde luiflrn <>r aio upon 
 bii back, and (o dread the wrath uf <iu<l rwrati-d froB 
 hentro ajjainit lin. 
 
 *■ The (((xpel nerer leave* (he coitTinred fiooer !■ 
 (he miserable •i(ua(ion in which i( find* him, witb'>at 
 hope and relief: but point* bun (<^ .T< iii for iMifely 
 and *aUalion, that be roaT flr fr :u)d the 
 
 wrath he feel* in biin>rir. to M;. r,r grwf 
 
 of Cbritt, (iitnifled by the \' 
 
 •• Chrift, and the m»y !■■ t ■• found villi- 
 
 out the word. The w>rd <lir<<-ia to ( britt. and IJm 
 Spirit ibinr* into the heart, whereby the (inner $**» 
 Thrift in ibe word. Tbit make* Ci'd'! word pr*- 
 
90 
 
 BUNYAX'S COMPLETE WORK'S. 
 
 looked not behind him, (Gen. xix. 17 ; 2 Cor. iv. 
 18,) but fled towards the middle of the plain* 
 The neighbours also came out to seef him 
 run : and, as he run, some mocked, others 
 threatened, and some cried after him to return ; 
 and among those that did so, there were two 
 that were resolved to fetch him back by force. 
 The name of one was Obstinate, and the name 
 of the other Pliable. Now by this time the man 
 was got a good distance from them ; but, how- 
 ever, they were resolved to pursue him ; which 
 they did, and in a little time they overtook 
 him, Then said the man, Neighbours, where- 
 fore are ye come ? They said. To persuade you 
 to go back with us ; but he said. That can by 
 no means be ; you dwell, said he, in the city of 
 Destruction ; the place also where I was born ; 
 I see it to be so; and dying there, sooner or 
 later, you will sink lower than the grave into a 
 place that burns with fire and brimstone : be 
 content, good neighbours, and go along with 
 
 me.t 
 
 What, said Obstinate, and leave our friends 
 and our comforts behind us I 
 
 Yes, said Christian, (for that was his name,) 
 because that all which you shall forsake is not 
 worthy to be compared with a little of that I am 
 seeking to enjoy, and if you will go along with 
 me, and hold it, you shall fare as I myselr; for 
 there where I go is enough, and to spare, (Luke 
 XV. 17 ;) come away, and prove my words. 
 
 Obstinate. What are the things you seek, 
 since you leave all the world to find them? 
 
 Christian. I seek an " inheritance incorrupt- 
 ible, undefiled, and that fadeth not away ; and 
 it is laid up in heaven," (1 Pet. i. 4, 6; Heb. 
 xi. 6, 16 ;) and safe there, to be bestowed at the 
 time appointed on them that diligently seek it. 
 Read it so if you will in my book. 
 
 Tush I said Obstinate I away with your book; 
 will you go back with us or no? 
 
 No, not I, said the other, because I have laid 
 my hand to the plough. Luke ix. 62. 
 
 Obstinate. Come then, neighbour Pliable, let 
 
 • When a sinner begins to fly from destruction, car- 
 nal relations will strive to prevent him ; but it is wiser 
 to stop our ears against the reasonings of flesh and 
 blood, than to parley with them. Carnal afi"ections 
 cannot prevail over spiritual convictions. The sinner 
 who is in earnest for salvation, will be deaf to invita- 
 tions to go back. The more he is solicited by them, 
 the faster he will fly from them. 
 
 ■f He who flies from the wrath to come, and leads 
 « life of righteousness, is a gazing stock to the 
 world. 
 
 X The genuine spirit of a sinner, convinced of sin 
 
 us turn again and go hf>me without him; there 
 is a company of these orazj^-headed coxcombs, 
 that when they take a fancy by the end, are 
 wiser in their own eyes than .seven men that 
 can render a reason. 
 
 Then said Pliable, Don't revile ; if what the 
 good Christian says is true, the things he looks 
 after are better than ours ; my heart inclines to 
 go with my neighbour. 
 
 Obstinate. What I more fools still? be ruled 
 by me, and go back ; who knows whither ^ucb 
 a brain-sick fellow will lead you? Go back, 
 go back, and be wise.H 
 
 Christian. Nay, but do thou come with thy 
 neighbour, Pliable ; there are such things to be 
 had which I sjiake of, and many more glories 
 besides ; if you believe not me, read here in 
 this book ; and, for the truth of what is ex- 
 pressed therein, behold, all is confirmed by the 
 blood of him that made it. Heb ix. 17, 22. 
 
 Well, neighbour Obstinate, saith Pliable, 1 
 begin to come to a point ; I intend to go along 
 with this good man, and to cast in my lot with 
 him ; but, my good companion, do you know 
 the way to this desired place? 
 
 Christian. I am directed by a man, whose 
 name is Evangelist, to speed me to a little gate 
 that is before us, where we shall receive in- 
 structions about the way. 
 
 Pliable. Come then, good neighbour, let us 
 be going. Then they went both together. 
 
 And I will go back to my place, said Obsti- 
 nate; I will be no companion of such misled 
 fantastical fellows.g 
 
 Now I saw in my dream, that when Obsti- 
 nate was gone back. Christian and Pliable went 
 talking over the plain ; and thus they began 
 their discourse. 
 
 Christian. Come, neighbour Pliable, how do 
 you do ? I am glad you arc persuaded to go 
 along with me ; had even Obstinate himself but 
 felt what I have felt of the powens and terrors 
 of what is yet unseen, he would not thus lightly 
 have given us the back. 
 
 and fleeing from destruction. He would gladly per- 
 suade other poor sinners to go with him. The Ua«t 
 spark of grace from God in the heart discovers itself 
 in good will to man. 
 
 J He who never became a fool in the eyes of the 
 world for Christ, is not yet inade wise unto salvation 
 through the faith of ChrisL 
 
 § Here see the dificrcnt '!fi"ects which Gospel truths 
 have upon natural men. Obstinate totally reject! 
 them. Pliable hears of them with joy, believes some- 
 what of them for a season, and accompanies ChristiftB 
 a little way. 
 
O! 
 
 THE PILOniM'. Cfi 
 
 iv,^ rf tllrin wi 
 
 ,. I, «; Jnlin . 
 
 Hiven I I 
 
 li. ."i; M:.: 
 
 4. 
 
 iCtglioiiiii 
 
 II. .-r 
 
BUNYAN'S COMPLETE WOTtKS. 
 
 T^ ;is upon iiis back. But I beheld, in my 
 dream, tliat a man came to him, whose name 
 was Help,* and asked him, WhaX, he did there? 
 
 /Sir, said Christian, I was bid to go this way 
 by a man, called Evangelist, who directed me 
 also to yonder gate, that I might escape the 
 wrath to come : and as I was going thither I 
 fell in hire. 
 
 Help. But why did you not look for the 
 steps? t 
 
 ChrisUan. Fear followed me so hard, that I 
 fled the next way and fell iA, 
 
 Help. Then said he, Give me thy hand; so 
 he gave him his hand, and he drew him out, 
 and set him upon sound ground, and bid him 
 go on his w^ay. Ps. xl. 2, 
 
 Then I stepped to him that plucked him out 
 and said : Sir, wherefore, since over this place 
 is the way from the city of Destruction to 
 yonder gate, is it that this plat is not mended, f 
 that poor travellers might go thither with morel 
 security? and he said unto me, This miry[ 
 slough is such a place as cannot be mended :, it 
 is the descent whitber the scum and filth that 
 attends conviction for sin doth continually run, 
 and therefore it was called the slough of De- 
 spond : for still as the sinner is awakened about 
 his lost condition, there arise in liis soul many t 
 fears and doubts, and discouraging apprehen- 1 
 sions, which all of them get together, and set- 
 tle in this place : And this is the reason of the 
 badness of this grourid. 
 
 It is not the pleasure of the king that this 
 place should remain so bad, (Isa. xxxv. 3, 4;) 
 his labourers also have, by the direction of his 
 majesty's surveyors, been for above these six- 
 teen hundred years employed about this patch 
 
 ■* The arm of Christ's omnipotent grace, reacheth 
 forth to snatch poor sinners from destruction ; for he 
 says to them, " Thou hast destroyed thyself, but in me 
 •-8 thine help." Hosea xiii. 9. 
 
 t The great and precious promises of God, which 
 Ere in Christ Jesus, to poor, needy and distressed sin- 
 psrs. 
 
 J Signifying, that there ia nothing but despondency 
 and despair in the fallen nature of sinful man; the 
 SeEt that we can do, leaves us in the slough of De- 
 jpi'u.i as to any hopes in ourselves. 
 
 of ground, if perhaps i., might have been 
 mended: yea, and to my knowledge, said he, 
 here have been swallowed up at least twenty 
 thousand cart-loads ; yea, million^ of whole- 
 some instructions, that have at all seasons been 
 brought from all places of the king's domin- 
 ions, (and they that can tell, say, they are the 
 best materials to make good thc^ ground of the 
 place,) if so be it mio-ht have been mended; 
 but it is the^slough of Despond still ; and so 
 will be, when they have done what they 
 can. J 
 
 True, there are, by the direction of the law- 
 giver, certain good and substantial steps placed 
 even through the very midst of this slough ; 
 but at such times as this place does much spew 
 out its filth, a,g it doth against change of 
 weather, these steps are hardly seen; or if they 
 be, men through the dizziness of their heads 
 step beside ; and then they are bemired to pur- 
 pose, notwithstanding the steps be there : but 
 the ground is good when they are once got in 
 at the gate. II 1 Sam. xii. 22. 
 
 Now I saw in my dream,, that by this time 
 Pliable was got home to his house. So his 
 neighbours came to visit him ; and some of 
 them called him wise man for coming back ; 
 and some called him fool' for hazarding him- 
 self with Christian ; others again did mock 
 at his cowardliness ; I saying, "Surely, since 
 you began to venture, I would not have been 
 so base to have given out for a few difficulties ;'' 
 so Pliable sat sneaking among them. But at 
 last he got more confidence ; and then they aji 
 turned their tales, and began to deride pooi 
 Christian behind his back. And thus muc' 
 concerning Pliable. 
 
 II That is the Lord Jc,?u? (hrif;. \Vc never find 
 good ground, nor safe sounding, nor comfortable walk- 
 ing till we enter into possession of Christ by faith, and 
 till our feet are set upon Him, who is the Rock of Ages. 
 
 § They who affect to despise real Christians, often 
 both express and feel great contempt for those that 
 cast off their profession: such men are unable, for a 
 time, to resume their wonted confidence among their 
 former companions; and this oicitcs them to pay 
 court to them by reviling and deriding those whom 
 they have forsaken. 
 
THE PILGRIM'S PROQRKss. 
 
 •jn 
 
 CHAPTEl; 
 
 itialian Heeeived, by ihe advice of Mr. Worldly-wisemoi 
 
 hil happily viedintj with Kvangelut, rdur/M to tin, lijid j 
 'J- 
 
 "Vow U.H riirl'ti.ui was walking soHttirily hy I it off myself I cniui' 
 
 ifar ofrcri»s'<ing dvlt thi? in our countr}' t! 
 
 'i their hup wjlm to moot I dcrs; therefore lun ■ 
 
 ••»«ins the way to each you, that I iiiav be ri.l 
 
 that met him, ■ - •• 
 A\yf\i in thr 
 
 t iwn, antl I ('lirutum. A m 
 
 Mil <'amf. : ' ■ IV LTr.i' '111 '. 
 
 \» man, then meeting with Chrisitian, and 
 
 .;,, . ^. ...... ..i-^,,., ..t i,{iiij (for Cliristian's , .. / .. «>, -,,i. 
 
 of Destruction was ! sol; tli' ■ uiore dan 
 
 Mr. \S Orliliy- 
 
 me gUfsa of 
 
 in, by I'eholfiitiff his hibori'dj-; .L''iing, by 
 
 ■' i-ig his (>iglk8 and groans, an'i the like, 
 
 thufl to enter into some ^alk with 
 
 •^-Tn H'^w Tif>w. troM fellow, 
 
 bad! Ai 
 
 itUu 
 
 u wilt be nil 
 
 e.! bv h 
 
 i« 
 
 met 
 
 (vith somcthin),', a.- 
 
 I 
 
 fori 
 
 see the dirt 
 
 of ti. 
 
 
 upon 
 
 thoe; but that - 
 
 
 of the sorrows that do 
 
 
 111 • 
 
 " 
 
 
 
 tlr 
 tl. 
 
 
 
 
 
 '. and, in 
 
 a w- 
 
 
 I;i8t ttNJU a wit'e anu 
 but I am i>o laden with thi.n 
 
 lii^nrken to me 
 
 ■iixl. I W' itui 
 
 hand. 
 
 ^etnon. How eu: 
 
 -t? 
 
 V.\- r...ilii!i' fbU bi. 
 
 ttco Uod uatii bestowed 
 is that which I leek 
 
 •n. 
 
 ^TBJ>, ail 1 |irc*. n • w»rT< V orifi oni/. •m.-uui 
 
9-4 
 
 BUNTAN'S COMPLETE WORKS. 
 
 Chiistv'-n. I know what I would obtain ; it 
 is ease feom my heavy burden. 
 
 Worldhj-wheman. But why wilt thou seek 
 for ease this way, seeing so many dangers 
 attend it? Especially since, hadst thou but 
 patience to hear me, I could dirept thee to 
 the obtaining of what thou desirest, without 
 th<? dangers th^t thou in this way wilt run 
 thyself into. Yea, and the remedy is at hand. 
 Besides I will add, that instead of these dan- 
 gers, thou shalt meet with much safety, friend- 
 ship, and content. 
 
 Chrixtim. Sir, I pray, open this secret to me. 
 
 Worldiij-V'isevian. Why, in yonder village, 
 (the village is named Morality,) there dwells 
 a gentleman,^ whose name is Legality, a very 
 judicious man, and a man of very good name, 
 tl.'i* li.T^ skill to help men off with such bur- 
 dens as thine \i from their shoulders ; yea, to 
 my knowledge, he hath done a great deal of 
 irood this way : ay, and besides, he hath skill 
 to cure those that are somewhat crazed in their 
 wits with their burdens.* To him, as I said, 
 thou mayest go, and be helped presently. 
 His house is not quite a mile from this place ; 
 and if he should not be at home himself, he 
 hath a pretty young man to his son, whose 
 name is Civility, that can do it (to speak on) 
 as well as the old gentleman himself. There, 
 I say, thou mayest be eased of thy burden ; 
 and if thou art not minded to go back to thy 
 . former habitati<-)n, as indeed I would not wish 
 thee, thou mayest send for thy wife and chil- 
 dren to thee to this village ; where there are 
 houses now stand empty, one of which thou 
 mayest have at reasonable rates : provision is 
 there also cheap and good; and that which 
 will make thy life more happy, is to be sure, 
 there thou shalt live by honest neighbours, in 
 credit and good fashion. 
 
 Now was Christian somewhat at a stand; 
 but presently he concluded, if this be true 
 which this gentleman hath said, my wisest 
 course is to take his advice ; and with that he 
 thus further spake. 
 
 ChrisHan. Sir, which is my way to this hon- 
 est man's house ? 
 
 * Mr. Wprldly-wiseman prefers Morality to Christ, 
 the Strait 'jrate. This is the exact reasoning of the 
 flesh. Carnal reason ever opposes spiritual truth. 
 The notion of justification by our own obedience to 
 God's law, erer works in us, contrary to .the law of 
 justification by the obedience of Christ and living 
 faith in his blood. Self-righteousness is as contrary 
 to tho faith of Christ as indulging the lusts of the 
 flesh. 
 
 Worldly-vnseman. Do you see yonder high 
 hiU? 
 
 Christian. Yea, very well. 
 
 Worldli/- Wiseman. By that hill you must go, 
 and the first house you come at is his. 
 
 So Christian turned out of his way to go to 
 Mr. Legality's house for help.f But behold, 
 when he was got now hard by the hill, it 
 seemed so high, and also that side of it that 
 was next the wayside did hang so much over, 
 that Christian was afraid to venture further, 
 lest the hill should fall on his head ; wherefore 
 there he stood still, and wotted not what to do. 
 Also his burden now seemed heavier to him 
 than while he was in the way. There came 
 also flashes of fire out of the hill, that made 
 Christian afraid that he should be burned, 
 (Exod. six. 16, 18; Hob. xii. 21 ;) here there- 
 fore he sweat and did qua^e for fear. And 
 now he began to be sorry that he had taken 
 Mr. Worldly-wiseman's counsel. And with 
 that he saw Evangelist % coming to meet him ; 
 at the sight also of whom Ee began to blusli 
 for shame., So Evangelist drew nearer and 
 nearer : and, coming up to him, he looked upon 
 him with a severe and dreadful countcnaiio'. 
 and thus began to reason with Christian 
 , "What dost, thou here, Christian? saiu ir 
 At which words Christian knew not what t',> 
 answer; wherefore at present he stood speecli 
 less before him. Then said Evangelist furthcj-, 
 Art thou not the man that T found cryiu 
 without the walls of the cil v of De&trnc 
 tion ? 
 
 Christian. Yes, dear sir, I um o^lc juiui. 
 
 Evangelist. Did not I direct thee the way to 
 the little Wicket-gate? 
 
 Yes, dear sir, said Christian. 
 
 Evangelist. How is it then that thqu art so 
 quickly turned aside? for thou art now out of 
 the way. 
 
 Chiistian. I met w'ith a gentlemau, «.- -.,, .i> ,x,-, 
 I had got over the slough of Despond, who 
 persuaded me that I might in the village be- 
 fore me find a man that could take off my bur- 
 den. 
 
 Evangelist. What was he? 
 
 f And a sad turn it proved to him; for He turr.e i 
 from the work of Christ, for his .salvation, to his o\i 
 works and obedience; so did the Galatians of ol'i 
 Mark the consequence : Christian is afraid that Mc-unt 
 Sinai, all the dreadful curses of the law, would fall 
 on his head.. 
 
 { Evangelist findeth Christian under Mount Sinai, 
 and looketh severely upon him. See the effect of dis 
 obeying the Gospel. 
 
THE PILGRIM'S > 
 ■Vm. Ho looked like a gentlcnmii,* kind I cning, " W. 
 
 wlion I 
 
 
BUNYAN'S COMPLETE WORKS. 
 
 t.t "prefer it before the treasures in Egypt.' 
 Heb. xi. 25, 26. Besides,- the Kiug of Glory 
 hath told thee, that " he that will save his life 
 shall lose it ;" and, " He that comes after me, 
 and hates not his father, and mother, and wife, 
 and children, and brethren, and sisters, yea, 
 and his own life also, cannot be my disciple." 
 Matt. X. 37, 39 ; Mark viii. 34, 35 ; Luke xiv. 
 2<3, 27 ; John xii. 25. I say, therefore, for a 
 man to labour to persuade thee that that shall 
 be thy death, without which the truth hath 
 said thuu canst not have pti^rnfll life : tliis doc- 
 trine thou must abhor. 
 
 Thirdly. ThoU must Ji;U« his otuiu^ i.i Lhy 
 feet in the way that leadcth to the ministra- 
 tion of death. And for this thou must con- 
 sider to whom he sent thee, and also how 
 unable that per.son ^\ai> to deliver thee from 
 thy burden. 
 
 He to whom thou wast sent for ease, being 
 by name Legality, is " the son of the bond- 
 woman which now is, and is in bondage with 
 her cliiidren," (Gal. iv', 21, 27;) and is, in a 
 mystery, this Mount Sinai which thou hast 
 feared will fall on thy head. Now if she with 
 her children are in bondage, how canst thou 
 expect by them to be made free? This Legal- 
 ity therefore, is not able to set thee free from 
 thy burden. No man was as yet ever rid of 
 his burden by him ; no, nor ever is like to be. 
 "Ye cannot be justified by the works of the 
 hiw ; f' r by the deeds of the law no man living 
 (■1:1 1 rid of his burden:" therefore, Mr. 
 V nan is a liar, and Mr. Legality a 
 
 ilititi .!jju 1 or his son Civility, notwithstand- 
 ing his simpering looks, he is but a hypocrite, 
 and cannot help thee. Believe me, there is 
 nothing in ail this noise that thou hast heard 
 of these sottish men, but a design to beguile 
 thee of thy salvation, by ttirning thee from the 
 way in ^vliirli I had set thee.* After this 
 Evangelist carui.l aloud to' the heavens for 
 confirmation oi' what he had said; and with 
 
 that there came words and fire out of the 
 
 - _, . 
 
 ■■ The Gos]>el i/uy.'-- no respect to demure looks, and 
 
 ■. . uiiptiliod' face ; but pronounces such cheats, hypo- 
 
 criios, and beguilers, who turn souls from the cross of 
 
 Christ, and tho way of salvation bv him, to trust jn 
 
 }"L-. ^ali'.y lA as great au„fjiei!j> to the ciuiS of 
 Ciirisi, as Licentiousness; f'or it keeps the soul from 
 •i<)i\Ax\% to believiug in, and trusting wholly to the 
 blood of Christ for p&rdou, and the righteousness of 
 I''.', ist for justification; so that it keeps the soulin 
 ', ij.'igo. and swells the mind with firide, while TA- 
 
 mountain under which poor Christian stood, 
 that made the hair of his flesh btand up. The 
 words were thus pronounced : " As many as are 
 of the works of the law are under the curse : 
 for it is written. Cursed is every one that, cou- 
 tinueth not in all things which are written in 
 the book of the law to do them." f Gal. iii. 10. 
 
 Now Christian looked for nothing but death, 
 and began to cry out lamentably ; even cursing 
 the time in which he met with Mr. Worldly-, 
 Wiseman ; still calling himself a thousand fools 
 for hearkening to his counsel. He also was 
 greatly ashamed to think that this gentleman's 
 arguments, flowing only from the flesh, should 
 have the prevalency with him as to cause him 
 to forsake the right way. This done, he applied 
 himself again to Evangelist in words and sense 
 as follows : 
 
 Sir,J what think you? ^. .... ... ....y ^ .^ .. . 
 
 May I now go back, and go up to the Wicket- 
 gate? Shall I not be abandoned for this, and 
 sent back from thence ashamed? I am sorry 
 I have hearkened to 'this man's counsel ; but 
 may my sin be forgiven? 
 
 Then said Evangelist to him, thy sin is very 
 great, for by it thou hast committed two evil^ : 
 thou hast forsaken the way that is good, tu 
 tread in forbidden paths; yet will the man ; ' 
 the gate receive thee, for he has good will for 
 men ; only, said he, take heed that thou tu )i 
 not aside again, "lest thou perish from tli..' 
 way when his wrath is kindled bvtt a little." 
 Ps. ii. 12. Then did Christian address him- 
 self to go back, and Evangelist, after he had 
 kissed him, gave him one smile and bid him 
 God speed. 1| So he went on with liaste, neither 
 spake he to any man by the way, nor if any 
 asked him would he A-ouchsafe them an an- 
 swer. He went like one that was'all the while 
 treading on forbidden ground, and could by no 
 means think himself safe, till again he was got 
 into the way| which he left to follow Mr. 
 Worldly-Aviseman's counsel. 
 
 X Christian inquires if he may yet be h.appy. Legal 
 hopes will bring on distress of soul, and despondency 
 of spirit, as well as outward sins; there is no hope of 
 a sinner's being comforted by the cross of Christ, tL'J 
 he is made sensible of this. 
 
 |] Nothing but the Gospel of Christ can direct ouir 
 steps in the right way, and bring peace and comfort 
 to our souls. It salutes us with a-ohpring smiic, a 
 ■kiss of peace, and a blessing of consolation ; and hence 
 it wings our peace to Christ and holiness. 
 
 § Tho faithful minister must warn young converts 
 not to turn asidi; nor can any soul ever find confi- 
 dence or comfort, till'' they are conscious of having 
 regained the way they had forgotten. 
 
THE PILGRIM'S FROORESS. 
 
 97 
 
 ChrUdan urriiff nt f'".' M icK'-. jutc, xxhtrc he kn>jr',->, ni,_d vi kindly rcc'iv- 
 
 ChriMian. Now I bogiu to reap tlu I cucfila 
 of my hoziirdrt. 
 
 Good-wiU. But how is it that you come 
 alono? 
 
 Christian. Because none of my nriglilxurB 
 
 ' ■- lunger, an I saw mine. 
 
 Did any of thcui know of yooi 
 
 i'hriitian. Yes, my wife and ehildron urn 
 
 ine at tlie first, and called :ift<-r mo to turn 
 
 ;'/:iin; also Home of my ueigbboun* sIixkJ 
 
 md CAlling lifter me to return ; >iut I put 
 
 - -Ti my eara and w) cuiT! 
 
 . But did none oft). 
 
 'inate and Pliv.' !« ; 
 l»ut w 
 vail, C' ■ 
 came witli mo>'u little way. 
 
 Good-ic'M. But why did be not f - ■■ 
 
 Chrittian. We indeed ciimc 
 until \. 
 the wl 
 
 was my neigbi">ur 1 
 would not adventur 
 getting out again on ' 
 house, he told me I .-n..in'i ]■ 
 country alone for all him; so h' 
 
 ' :in)e tmne; he after Obstiuaa, am: i .'> 
 
 
 of tini'.' I ■ ■ ip to 
 
 
 »vf«r the writ- 
 
 t< ■ 
 
 it sbtiil ito u|«eucvi unto 
 
 JiiU 
 
 
 He knocked, 
 
 therefore, more than once or 
 
 »»ice,* saying— 
 
 
 << v(..- r ...» 
 
 Will he within 
 
 
 •h I have hern 
 
 
 •v.. Thon ahall 1 
 
 N • 
 
 ' luting praise on hij;h." 
 
 '..• 
 
 ill, who asked biiu wl< 
 
 
 lice he came? and wh:i 
 
 '.o Mount Zion, that I may be delivered 
 
 nil the wrath ' I would, therefore, 
 
 I r. since I am that by thid gate is 
 
 iv thither, kr.Av r. you are willing to let 
 
 I all my lio: .1,1 said he. 
 ^ ried the gati-. 
 
 So when Christian was stepping in, the 
 
 *' '■-■■ :\ pull.l Tht-n said Cliriatiiin, 
 
 it? The other told him. "A 
 
 I Good -will. 
 
 if haply they may die before thoy [ him, that 1. 
 
 ristian. I rejoice and trembh . 
 (' the gat 
 
 go into the 
 
 towv'i.- 
 
 • baa »o(^ 
 
BUNYAN'S COMPLETE WORKS. 
 
 ■rood-mll Oh.! did he light upon you? 
 What, he would have had you have sought 
 for ease at the h^iids of Mr. Legality ! they 
 are both of th^m very cheats. But did you 
 take his counsel ? 
 
 Christian. Yes, as far as I durst. I went to 
 find out Mr. Legality, until I thought that the 
 mountain that stands by his house would have 
 fallen on my head; whenefore th--' T v.-as 
 forced to stop.* 
 
 GQod-%nll. That mountain has been the 
 death of many, and will be the death of many 
 more. It is well you escaped being dashed in 
 pieces by it. 
 
 Chnfitian. Why, truly, I "do not know what 
 had become of me there, had not Evangelist 
 happily met me again as I was musing in the' 
 midst of my dumps ; but it was God's mercy 
 that he came to me again, for else I had never 
 come hither. But now I am come, such a one 
 ■■IS I am, more fit indeed for death by that 
 mountain, than thus to stand talking with my 
 Lord. But, oh ! what a favour is this to me, 
 that yet I am admitted entrance here.f 
 
 Good-will. We make no objections against 
 any, notwithstanding all that they have done 
 before they come hither. " They in no wise 
 
 the believer to triumph in his righteousness and 
 salvation. 
 
 * Though Jesus knows what is in man, and all his 
 ■/ay-, yet ho will bring the soul to confession unto 
 bim. See the loving heart of Christ to sinners, and 
 the free communication? he admits them to with him- 
 self. yo" his people, pour Out your hearts before 
 hire : God is a refuge for us. Ps. Ixii. 8. 
 
 ' It is a sure sign of a genuine work of grace, when 
 i tjj heart ascribes all to grace. Here is no ascribing 
 anything to his own wisdom or power; but his escape 
 from destruction, and being yet in the way of salva- 
 tion, are wholly resolved into the grace of the Gospel, 
 the mercy of God, and in his free favour, and almighty 
 power. It is swoct to converse with Jesus, of his free 
 grace to wretched and unworthy sinners. Do not you 
 find it so ? ' 
 
 J Christian is afraid of losing his way; a blessed 
 sign of a gracious heart, when it possesses godly 
 jealousy. 
 
 II Christian, being admitted at the strait gate, is di- 
 rected in the narrow way. In the broad road every 
 man may choose a path suited to his inclinations, shift 
 about to avoid .diffi<"ulties, or accommodate himself to 
 circumstances; and he will be sure' of company agree- 
 able to his taste. But Christians must follow one an- 
 other, in the narrow way along the same track, sur- 
 mounting difficulties, facing enemies, and bearing 
 hardships, without any room to evade them: nor is 
 any indulgence given to difTerent tastes, habits, or 
 propensities. It is therefore a straitened, or as some 
 render the Viord, an afflicted way — being indeed an 
 
 are cast out," (John vi. 27 ;) and therefore, 
 good Christian, come a little way with me,' 
 and I will teach thee about the way thou 
 must go. Look before thee; dost thou sec 
 this narrow way? that is the way thou must 
 go. It was cast up by the patriarchs, prophets, 
 Christ, and his apostles, andit.is..-«s-straight 
 as a rule'TaiTmake'itTIElmis the way thou 
 must go. . - 
 
 But, said Christian,! are there no turnings nor 
 windings, by which a stranger may lose his way ? 
 
 Good-will. Yes, there are many ways butt 
 down upon this, and they are crooked and wide ; 
 but thus thou must distinguish the right from 
 the wrong, the right only being || strait and 
 narrow. Matt. vii. 18, 14. 
 
 Then I saw in ray dream that Christian asked 
 him further, if he could not help him off with 
 the burden that was upon his back ; for as yet 
 he had not got rid thereof, nor could he by anf 
 means get it off without help. 
 
 He told him. As to thy burden, be content 
 to l:?ear it until thou comest to the place of de- 
 liverance ; § for there it will fall from thy back 
 of itself. 
 
 Then Christian began to gird up his loins, 
 and to address himself to his journey. So the 
 
 habitual course of repentance, faith, love, self-denial, 
 patience : in a word, a full conformity to the will of 
 God, according to the Scriptures. Christ himself is 
 the way, by which we come to the Father; and by 
 living faith which works by love, we are " set in tba 
 way of his steps." This path is also .Iraight, as op- 
 posed to the crooked ways of men : for it consists in 
 an uniform regard to piety, integi-ity, sincerity, ami 
 kindness, at a distance from all the hypocrisies, frauds. 
 and artifices, by which ungodly men wind about t(, 
 avoid detection, keep up their credit, deceive othei>, 
 or impose on themselves. The question proposed by 
 Christian implies that believers are more afraid of 
 missing the way than of encountering hardships in it : 
 and Good-will's answer, that many ways butted down- 
 on it5 or opened into it, in varions directions, shows 
 that the careless and jelf-willed are extremely liable 
 to be deceived; but it follows that all these ways aro 
 crooked and wide; they turn aside from the direct line 
 of living faith and holy obedience, and are mpre 
 soothing, indulgent and pleasing to corrupt nature 
 than the path of life; which \'os xlrai^ht f'^rwnvfl, and 
 is every where contrary to 
 mind. 
 
 g There is no deliverance froiu tho guilt rual burden 
 of sin, but by the death of Christ. Here observe, that 
 though a sinner, at his first coming to Christ, find some 
 comfort and encouragement, yet he may not for some 
 time have a clear sense of pardon and assurance of the 
 forgiveness of his sins, but he may still feel the bur- 
 den of them. But by faith in Jesus he shall be adopted 
 into the family of heaven. 
 
 m^ 
 
hf! told him thnt hy tV. 
 a from V 
 
 THE PILGRIM'S rROORKSS. 
 
 r.i 
 
 Christian dclightjHllif entertained at the Interpreter' tt Aoi/f 
 
 I till he came < 
 ■ ., where he kiiu. ,.• .i 
 one came to the dftor and 
 
 ••«« trnvollor, who wn.** bid 
 
 iC ma^tor of the bouse. .S) he 
 
 ;..r ,,r ii A hoiLHC, who after a 
 
 Hn, and a^ked him 
 
 1 hen aaid Christian, Wli 
 Interpreter. The man 
 
 one of a thousand ; he < 
 
 iv. l.'>,) trav;i 
 
 10,) uiid III : 
 
 born. And wlierea« ihoii 
 
 (.y<*8 lifted up t«i I. •:.^.•l. 
 
 his hand, and tli' 
 
 lips; it = ' 
 
 and uii' 
 
 thou ^' 
 
 riif n ; . 
 
 le m ! «ir 
 nrofT, f'oi'K^ in; I will 
 
 •• .' 'I 1111 U I 
 
 tiau I wiiv; v 
 
Am 
 
 BUJSl,... 
 
 COMPLETE WOBKS. 
 
 for a man to sweep. Now when he began to 
 sweep, the dust began so abundantly to fly 
 about, that Christian had almost therewith 
 been choked. Then said the Interpreter to a 
 damsel that stood by. Bring hither water and 
 sprinkle the room; the which when she had 
 done, it was swept and cleansed with plea.sure. 
 
 Then said Christian, What means this? 
 
 The Interpreter answered, This parlour is 
 the heart of a man that was never sanctified by 
 the sweet grace of the Gospel ; the dust is his 
 original sin and inward corruptions, that have 
 defiled the whole man. He that began to sweep 
 at first is the law; but she that brought water 
 "and did sprinkle it is the Gospel. Now where- 
 as thou sawest that, so soon as the first began 
 to sweep, the dust did so fly about, that the 
 room by him could not be cleansed, but that 
 thou wast almost choked therewith; this is to 
 show thee, that the law, instead of cleansing 
 the heart, by its working, from sin, doth re- 
 vive, put strength into, and increase it in the 
 soul, even as it doth discover and forbid it ; for 
 it doth not give power to subdue it. Rom. v. 
 20; vii. 7, 11; 1 Cor. sv. 66. 
 
 Again as thou sawest the djftnsel sprinkle the 
 room with water, upon which it was cleansed 
 with pleasure ; this is to sh6w thee, that when 
 the Gospel comes in the sweet and precious in- 
 fluences thereof to the heart, then, I say, €iven 
 as thou sawest the damsel lay the dust by 
 sprinkling the floor with water, so is sin van- 
 quished and subdued, and the soul made clean 
 tiirough the faith of it, and consequently fit for 
 the King of Glory to inhabit.* John x'lx. 21, 
 23; XV. ?.: Aces xv. 9: Rom. xvi. 21 20; Yj.'h. 
 
 L cH^V muiCUV^r, 111 iiiv' ^li^aiil, uiiiij I'.j iu- 
 
 terpreter took him by the hand, and had him 
 into a little room where sat two little children, 
 each one in his chair. The name of the eldest 
 was Passion, and the name of the other Pa- 
 tience. Passion seeme'd to be much discon- 
 tented; but Patience was very qtiiet. Then 
 
 *Now judge by this, trhether you are under the 
 law, or the Gospel. Have you ever found in yourself 
 what is here described? 1st. Of the law, have you 
 ever felt your lusts and corruptions irritated, and sin 
 made to abound in you, as to your perception and feel- 
 ing by the commandment working in you all manner 
 of concupiscence? for without the law sin was dead. 
 Rom. vii. 8. Has the application of the law to your 
 iSOBScience made sin to revive in you, so as that you 
 died to all your former hopes of being justified by your 
 ibedience to the law ? If not you are yet dead in sin, 
 :i;]J cli-ave to legal hopes and vainconfidenoe. But if 
 'arough the law you become dead to the law, has the 
 
 Christian asked, What is the reason of tlu 
 discontent of Passion? The Interpreter an- 
 swered, The governor of them would have him 
 stay for his best things till the beginning of the 
 next year.: but he will have all now. Bir 
 Patience is willing to wait." 
 
 Then I saw that one came to Passion an' 
 brought him a bag of treasure, and pourcii 
 down at his feet ; the which he took up an(. 
 rejoiced therein, and withal laughed Patier-; • 
 to scorn. But I beheld but a while, and ]..: 
 had lavished all away, and had nothing lo; i 
 him but rags. 
 
 Then said Christian to the Interpreter, Ex- 
 pound this matter more fully to me. 
 
 So he said, These two lads are figures: Pas- 
 sion, of the men of this world ; and Patienor , 
 of the men of that which is to come. For :i- 
 here thou seest Passion will have all now tl i 
 year, that is to say, in this world; so are tl;c 
 men of this world, they must have all their 
 good things now, they cannot stay till nex" 
 J year — ^that is, ui^til the next world, for their 
 portion of good. That proverb, "A bird in 
 the hand is worth two in the bush," is of mo e 
 authority with them than are all the divine 
 testimonies of the good of the world to con. •, 
 But as thou sawest that he had quickly lavish >, ' 
 all away, and had presently left him nothii.^ 
 but rags ; so will it be with all such men at the 
 end of this world. f 
 
 Then said Christian, Now I see that Patience 
 has the best wisdom, and that upon many ac- 
 counts : — because he stays for the best things : 
 and also because he will have the glorj' of his 
 '.\V>^n the other has nothing but rags. 
 
 'erpreter. Nay, you may add another, 
 ^\ii — the glory of the nest world will nevei^ 
 wear out, but these are suddenly gone. There- , 
 fore Passion had not so much, reason to laugh 
 at Patience because he had his good things 
 first, as Patience will have to laugh at Passion 
 because he had Ixis best things last ; for /r«««^ 
 must give place to laU, because hsf must have 
 
 Gospel come to you with its reviving, comforting, 
 sanctifying influence ? Has it made Chrihi'a blood 
 and righteousness precious to your soul, and given 
 you the victory of faith over- the law, sin, and death f 
 If so, go on your way rejoicing. 
 
 j-Carxial men seek nothing more than the gratifica- 
 tion of their senses; their end will be the loss of all/ 
 thing? and the destruction of their own souls. Buti 
 the just live by faith on Jesus, and in bop- of joys ta 
 come; their end will be glorious; for they shall ro- 
 ccivi;- the end of their faith, the salvation of theif 
 soula, and the everlasting eninyniint df Christ ii 
 glory. 
 
 e^ 
 
THE PILGRIM'S PROGRESS. 
 
 101 
 
 its time to come; but latt given place to imth- 
 in^r, for there is not uiiotlier to succeed: he, 
 tlieret'ire, thnl hath hi.-* portion /<>.</ inu.st needs 
 haven time to spend it; but lie tliiit has his 
 portion tiut must have it Ixstingly ; therefore it 
 is said of Dives, "In thy lifetime thou receiv- 
 e<lst thy gu<Hl things, and likewisu Lazarus 
 evil things ; but now he is comforted, and thou 
 art tormented." Luke xiv. 19, .'U. 
 
 ChriMian. Tlien I perceive it is not best to 
 covet things th»t are now, but to wait for 
 things to come. 
 
 fnlfrjtretrr. You say truth ; " For the things 
 
 aat are seen are temporal ; but the things that 
 
 aic not seen are eternal," (2 Cor. iv. 18;) but, 
 
 thougii this be so, yet since things pri'sent and 
 
 our Heshly appetite are such near neighbours 
 
 •'< to another; and again, because things to 
 
 :ne and carnal sense are such strangers one 
 
 another; therefore it is that the first of these 
 
 •suddenly fall into amity, and that diMancein 
 
 <-oiitinually between the second.* 
 
 Then I saw in my dream that tiic Interpre- 
 
 r took Christian by the hand, and led him 
 
 into .1 place where Wiisailrc buvijiug against a 
 
 wall, and one stiuiding by it always cju-^ting 
 
 ich water upon it to quench it; yet did the 
 
 burn higher and hotter. 
 Then said Christian, What means this? 
 riie Litorpreter answered. This fire is the 
 
 • rk of grace that is wrought in the heart ; he 
 it casts water ujion it to extinguish and put 
 
 .: out, is the Devil ; but in that thou .ncest the 
 fire notwithstanding burn higher and hotter, 
 thoti shalt also gee the reason of that. fMj he 
 had him alHutt to the back si«le of the wall, 
 will ••.■ \\>- -.iw a num with a vessel of oil in his 
 hati'I. of wiiich he did al.so continually cast, 
 but secretly, into the fire. 
 
 Titen said Christian, What means this? 
 
 The Inteqireter answernl, Thia in Christ, 
 who conttnaally with the oil of his grace nuiin- 
 tains the work already Ix'gun in the heart ; by 
 ti' ;" which, notwi'' - what the 
 
 D' •, the souls of In- _ j-rovcgra- 
 
 * Hem t«« th« precioocncM and glory of fiiilh; it 
 0*a»»th lD« foul to iu4k« » pro|(cr c«ttaia(«, and lot » 
 dno Ta* i« on Ihinf • ; it piorcvth tbrouxh lh« ubjr«(« 
 of t.-a* ao>i «<■!>*«, and fixei upon glurjr and ricrnitiv 
 ThiJ if the proj-«r character of crtrjr bcaTcn-buAF 
 •oul : th* juU iball lire hj faith. Heb. II. 4. Tbi< ia 
 a life of hva«en upon earth. 
 
 t It ia pUla .Mr. Kunjran did not a«crib« that glory 
 lo the work aod power of the er«atttr«, which it daa 
 •oletj to thr Lord, who U the Alpha and One;;*, the 
 fir.f ,., I f .- I , ■• .»,., f ....-rr^ tho Carrier on, and 
 
 cious still. 2 Cor. xii. 9. And in that thou 
 Siiwest that the man stixwl behind the wall to 
 maintait) the lire; tliis is to teach tluf that it 
 is hard for tlie temjited to see how this work 
 of grace is maintained in the soul.f 
 
 I saw also, that the Literpreter took him 
 again by the hand, and led him into a picuaant 
 place, where was' builded a stately jialace, 
 beautiful to behold; at the sight of which 
 Cliristian was greatly delighted ; he saw abio 
 U{)on the top thereof certain persons walking, 
 who were clothed all in gold. 
 
 Then saiti Christian, May we go in thithcrf 
 Then the Literpreter took him, and led him 
 up towards the door of the palace ; and be- 
 hold, at the door stood a great company of 
 men, as desirous to go in, but durst not. There 
 also sat # man at a little distance from the 
 door, at a table side, with a book ami his ink- 
 horn before him, to take the name of him that 
 should enter therein ; he saw al.so that in the 
 doorway stood many men in armour to keep 
 it, being resolved to do to the men that would 
 t-nter what hurt and mischief they could. N(»w 
 was Christian somewhat in amaze; at last, 
 when every man started back for fear of the 
 armed men. Christian saw a man of a very 
 stout countenance come up to the man that 
 sat there, saying, "Set down my name, sir;' 
 the which when he hail done, he saw the man 
 draw his sword, and put an helmet upon hin 
 hea<l, and rush toward the door upon the 
 armetl mrn, who laid upon him with deadly 
 force; but the man was not at all discouraged, 
 but fell to cutting and hacking most fiercely. 
 So alter he had J received and given many 
 wounds to thi>se that attenipted to keep him 
 out, he cut his way through them all and 
 pre.>.se»l forwanl into the |>alace; at which 
 there was a pleiLsant voice heard from ihot-e 
 that were within, even of those that walked 
 UjMm the top of the palace, saving, 
 
 " Come in, come in ; 
 Eternal glurjr thou ihalt win." 
 
 So he went in, and waii clothed with such gAr> 
 
 Fitiiaher uf hi* work in tinner*' beard : and nover eas 
 his work b« rzlingni*h»d tberr, till Satan'* water l« 
 more powerful to quench, than Cbriit'* oil and grace 
 are lo keep the fire burning. The inatruelion e«p«- 
 eialljr inculcated hy Ihi* emdlrm in an rntirr rrliaae* 
 on the urcret but powerful influence of diTinn gra««, 
 to m.)inlain and carry cm the tanetifying work thai 
 baa been began in the aoal. ^ , 
 
 I Wr ma«t ihrnugh moch tribafatioo ester iatc tb« 
 kiogdoB of Uod. Act* xir. 22. 
 
102 
 
 BUNYAN'S COMPLETE WORKS. 
 
 meats as they. Then Christian smiled, and said, 
 I think verily I know the meaning of this.* 
 
 Now, said Christian, let me go hence. Nay, 
 stay, said the Interpreter, till I have showed 
 thee a little more, and after that thou shalt go 
 on thy way. So he took him by the hand 
 again, and led him into a very dark room, 
 where there sat a man in an' iron cage. 
 
 Now the man to look on, seemed very sad. 
 He sat with his eyes looking down to the 
 ground, his hands folded together, and he 
 eighed as if he would break his heart. Then 
 said Christian, What means this ? At which 
 the Interpreter bid him talk with the man.f 
 
 Then, said Christian to the man, What art 
 thou ? The man answered, I am what I was 
 not once. 
 
 Christian. What wert thou once? 
 
 The man said,+ I was once a fair and flou- 
 rishing professor, both in mine own eyes, and 
 also in the eyes of others ; I once was, as I 
 thought, fair for the Celestial City, (Lulte viii. 
 13,) and had then even joy at the thoughts 
 that I should get thither. || 
 
 Christian. AVell, but what art thou now? 
 
 Mail. I am now a man of despair, and am 
 shut up in it as in this iron cage. I cannot 
 get out; oh now I cannot.? 
 
 Christian. But how camest thou in this con- 
 dition? 
 
 Man. I left off to watch and be sober ; I laid 
 the reins upon the neck of my lusts ; I sinned 
 against the light of the word, and the goodness 
 of God ; I have grieved the Sjjirit, and he is 
 gone ; I tempted the Devil, and he is come to 
 me ; I have provoked God to anger, and he has 
 left me ; I have so hardened my heart that I 
 cannot repent. 1[ 
 
 * Such is the spirit and disposition of a soul who is 
 determined to win Christ, and to enjoy the kingdom 
 of glory. In spite of all opposition he resolutely 
 forces his way, and presses towards the mark for thje 
 prize of his high calling of God in Jesus Christ. 
 Phil. iii. l-l. He is not content with a few lazy wishes, 
 or languid hopes; for the kingdom of heaven suf- 
 fereth violence and the violent take it by force. Matt. 
 xi. 12. 
 
 ■j The Holy Spirit would have us take warning by 
 the sad examples of others. Hence he sets before us 
 in the Scripture, the dreadful things which have fallen 
 professors, that we may see our danger, be bumble, 
 and watchful, and pray to the Lord to keep us from 
 falling away. 
 
 \ Most dreadful change ! Think of it with trem- 
 bling; thou standcst by faith; be not high-minKled, 
 but fear. 
 
 II Soaring professors, beware. See how far thi.- 
 
 Then said Christian to the Interpreter, But 
 is there no hope for such a man as this ? Ask 
 him, said the Interpreter. 
 
 Then said Christian, Is there no hope but 
 you must be kept in the iron cage ot despair? 
 
 Man. No, none at all. 
 
 Chnstia?i. Why ? The son of the Blessed is 
 very pitiful. 
 
 Man. I have crucified him to myself afresh ; 
 I have despised his person, I have despised his 
 righteousness, I have counted his blood an un- 
 holy thing. I have done despite to the Spirit 
 of grace, (Luke xix. 14; Heb. vi. 4, 6; x. 28, 
 29 ;) therefore I have shut myself out of all the 
 promises, and there now remains to me noth- 
 ing but threatenings, dreadful threatenings, 
 fearful threatenings, of certain judgment and 
 fiery indignation which shall devour me as an 
 adversary.** 
 
 Christian. For what did you bring yourself 
 into this condition ? 
 
 3Ia7i. For the lusts, pleasures, and profits of 
 this world ; in the enjoyment of which I did 
 then promise myself much delight ; but now 
 every one of those things also bite me and 
 gnaw me like a burning worm. 
 
 Christian. But canst thou not repent and 
 turn ? 
 
 3fa7i. God hath denied me repentance. His 
 word gives me no encouragement to believe ; 
 yea, himself hath shut me up in this iron cage ; 
 nor can all the men in the world let me out. 
 eternity ! eternity ! how shall I grai)ple with 
 the misery that I must meet with in eternity ? 
 
 Then said the Interpreter to Christian, Let 
 this man's misery be remembered by thee, and 
 be an everlasting caution to thee. 
 
 Well, said Christian, this is fearful ! God 
 
 man went; see what he thought of himself; see what 
 others thought of him ; yea, he felt great joy in him- 
 self at the thoughts of getting to heaven ; but yet 
 through unfaithfulness despair seized on him. " Let 
 us watch and be sober." 1 Thess. v. 6. 
 
 § A more dreadful state on this siiic of hel) cannot be. 
 
 ^ An awful warning to professor^. Oh fake beed of 
 trifling with the God of truth, and tbi> tniths of God! 
 he is a jealous God ! jealous of his honour arsJ glory. 
 Yea, our God is a consuming fire. Heb. xii. 21'. 
 
 •** It is exceeding difficult to dr.lsv the life here, so 
 
 «3 not to encourage in sin, or not discourace broken- 
 carted sinners from entertaining hope in Christ. 
 JIany have written the same bitter tHng3 against 
 themselves as here, but to whom thoy h\ve in nowise 
 belonged. A sight of sin, a sense of sii\, and sorrow 
 for sin, with a desire to be saved by Jf'sus from all 
 sin, as well as from wrath, do real I}' bespoa-k <ae work- 
 ings of the grace of Christ in thi hear?. 
 
THE PILGRIM'S PROGRESS. 
 
 lO.'i 
 
 help me to watch and be .sober, uiul to jiray 
 that I may .shun the cau.st' of thi.s man'.** luinery.* 
 Sir, is it in»t tiiiie for iiu- to go on my way now?t 
 
 Jiif- r^.r.f,r. Tarry, till I .shall show thco ojiju 
 lliing iiioiv, aiKJ thiMi thou .sjialt go oii tliy way. 
 
 So hti took Chri.stiaii by the haml again, and 
 led him into a (.hambcr whore there wasone 
 ri:iiug QULuf bul ; hikI ilh he put on hi.s raiment 
 he shook and trembbnl. Tiien said Christian, 
 Why doth this man tlius trembh'? The In- 
 terpret4.'r then bid him tell to Christian the 
 reaj^im of his .so doing. iSo he began and said, 
 This night as I wjw in my sleep 1 dreamed, 
 aiid, behohl the heavens grew exceeding black; 
 also it thundere«l and lightened in most fear- 
 ful wise, that it put me into an agony; so I 
 looked up in my dream, and .saw the clouds 
 rack at an unusual rate; upon which I heard a 
 great sttuiul of a trumpet, and .saw al.so a num 
 eit upon n cloud, attended with the thousands 
 •f heaven; they were all in llaming lire, al.so 
 
 '■ heavens were on a burning llame. I heard 
 tiu-n a voici' saying, "Arise, yc dead, and come 
 to judgment ;" and with that the na-loR rent, 
 the graves openeil, and the dead that were 
 therein came forth, (John v. 28, 21); 1 Cor. xv. 
 r>l, 58; 2 Tluia. i. 7, 10; Jude 14, 15; Rev. xx. 
 M, 15;) some of them were exceeding glad, 
 .d looked upwards: and .some sought to hide 
 
 •m.selves under the mountain.s, (Ps. ii. 1, 3, 
 - ; I.sa. xxvi. 20, 21 ; .Mir. vii. KJ, 17 ;) then I 
 saw the man that .s;it upon the cloud open the 
 book and bid the world draw near. Yet there 
 was, by reason of a fierce flame which Lstiued 
 out and canio before him, a convenient dis- 
 tance between him and them, ius betwixt the 
 judge and the prisoners at the bar. Dan. vii. l», 
 10; M)U. iii. 2, 3. I heard it al.so proclaimed 
 to them that attendeil on the man that .sat on 
 the cloud, " Gather together the tares, the 
 chaff, and stubble, and cast them into the 
 burning lake;" and with that the bottomless 
 pit opentnl just wherealxmt I 8t«HHl ; out of the 
 
 * Readar. thou but eonfiMit Deed to pat np thii 
 prmTT I'lir thyaelf. Thon art in m boily of *in, b»«l a 
 ni:«t 'i. ■-■,'; 111 an J ijF«prrat<<ljr wicked heart, and 
 art Fi|M.4. 1 tc tb« world's narcs, and 8aUu'« d«- 
 
 Tic<-«. 
 
 t Wkjr in iiu<?h baitr, Chrittiaa ^ Poor toul, h« had 
 j«t p.jt Iha burdrn uf bit »in» upon hlj hock; this 
 nr - "'I. II« «an(>-l to grt l» lh«> cr<><iji, to be 
 
 d' < burden ; but the .'<|>irit bad many thingi 
 
 to sh.w Lim Ant, which would b« profluble to him 
 
 mouth of which there came in an abu.idant 
 manner, smoke, and coals of fire, with liideoua 
 noises. It was also said to the same perstins, 
 "Ci)jther my wheat into the garner." Mai, iv. 
 1; Matt. iii. 12; xiii. 30; Luke iii. 17. And 
 with that I saw many catched up and carriud 
 away in the clouds, (I Thcss. i.. 13, lS,j but I 
 was left behind. I al.so .sought to hide myself, 
 bu: I could not, for the man that .sat upon the 
 cloud still kept his eye upon me; my sins also 
 came in my mind, and my con.sciencc did ac- 
 cuse me on every side. Kom. ii. It l.'». T'jhui 
 this I awaked from my sleep. 
 
 ChrUtian. Hut what wjis it thai mi.hk x.u so 
 afraid of this sight? 
 
 Man. Why I thought that the day of judg- 
 ment w:is come, and that I wils not ready for 
 it; but this frighted me most, that the angels 
 gathered up several and left me behind; also 
 tiic pit of hell opened her mouth just where 1 
 stood. My conscience too afllicted me;t and, 
 as I thought, the judge had always his eye 
 upon tuc, showing indignation in his couute- 
 uaucc. 
 
 Then said the Interpreter to Christian, liadl 
 thou considered all these things? 
 
 ChrUtian. Yes; and they put me in hoj»e 
 and fear. II 
 
 Intcritretcr. Well, keep all things so in thy 
 mind that they may be ds a goad in thy sides, 
 to prick thee forward in the way thou must go. 
 Then Christian began to gird up his loins, and 
 to addr^css him.self to his journey. Then .s;iid 
 the Interpreter, The Comforter be always with 
 thee, good Christian, to guide thee in the way 
 that leads to the city. t>o C'liristian went on 
 his way, saying: 
 
 " Hero I have icon thinf;.^ rare nn>l prutltnbic ; 
 Thinf^s pIcnuAnl, droadTuI, thing* to make uiv itabia 
 In what I havo begun lu take in hand ; 
 Then let ine think un thcni and underntand 
 Wherefore thojr (hnwvtl lue were; and let me I* 
 Thankful, good Intorprfter, io thee." 
 
 hereaftar. " He who believuth aball not i&ako baft*.** 
 Im. xzviti. 10. 
 
 {Natural men'* conMlenoe* are oflvn alarmed and 
 terrified, whrn there are no npiritual 'bnvii-tiui.i ; but 
 laoh frari and terror* noon wear away*, aud do not 
 generally itnue In conversion. 
 
 j Where there is a U<>«|m<I hope, there will be • 
 godljr fear; both are nrcm^arT ; l"ith arr llm gr<«r«« 
 of the Iloljr f>|>irit. Fear make* u« cautioui, hope 
 aoimatea uj. 
 
104 
 
 BUNYAN'S COMPLETE WORKS. 
 
 • CHAPTER VI. 
 
 Christian loseS his burden at the cross. 
 
 Now I saw in my dream, that the highway, 
 up which Christian was to go, was fenced on 
 either side with a wall, and that wall was call- 
 ed Salvation. Isa. xxvi. 1. Up this way there- 
 fore did burdened Christian run, but not with- 
 out great difficulty, because of the load on his 
 back.* 
 
 He ran thus till he came at a place somewhat 
 ascending, and upon that place stood a Cross 
 and a little below, in the bottom, a Sepulchre. 
 So I saw in my dream, that just as Christian 
 came up with the cross, his burden loosed from 
 off his shoulder, and fell from off his back, and 
 began to tumble, and so continued to do till it 
 came to the mouth of the sepulchre, where it 
 fell in, and I saw it no more.f 
 
 Then was Christian glad and lightsome, and 
 said with a merry heart, " He hath given me 
 rest by his sorrow, and life by his death." 
 Then he stood still awhile to look and wonder ; 
 for it was very surprising to him, that the sight 
 of the cross should thus ease him of his bur- 
 den. He looked, therefore, and looked again, 
 
 * Our uphill difficulty is the way to the greatest 
 comforts. Burdens are more felt when comforts are 
 near at hand. 
 
 •\ Christian had faith; he believed that there was 
 redemption in the blood of Christ, even forgiveness 
 of sins, before he came up to the cross, but now he finds 
 and feels the comfort of it: He has now the joy of 
 faith, the guilt of his sins is taken off his conscience, 
 and he is filled with joy and peace in believing. You 
 who believe Christ to be the only Saviour, go on be- 
 lieving till you experience the comfort of knowing 
 that he is your Saviour, and feel pardon in his blood ; 
 for when God releases us of our guilt and burden, we 
 are as those that leap for joy; but you cannot have 
 this till you come to the cross, and rest all your hopes 
 upon it. 
 
 J Here is the love and grace of God the Father, God 
 the Son, and God the Holy Ghost. Pray mind; when 
 God pardons the sinner through the blood of Christ, 
 he also clothes him with the righteousness of Christ. 
 Those who deny Christ's righteousness, never saw the 
 purity of the aw, their ow3 nakedness, nor abhorred 
 
 even till the springs that were in his head sent 
 the waters down his cheeks. Zech. xii. 10. 
 Now as he stood looking and weeping, behold 
 three shining ones came to him, and saluted 
 him with, " Peace be to thee :" so the first said 
 to him, " Thy sins be foj-given thee," (Mark 11. 
 5;) the second stripped him of his rags and 
 clothed him with a change of raiment ; the 
 third also set a mark + on his forehead, and 
 gave him a roll with a seal upon it, (Zech. iii. 
 4; Eph. i. 13,) which he bid him look on as 
 he ran, and that he should give it in at the 
 celestial gate ; so they went their way. Then 
 Christian gave three leaps for joy, and went on 
 singing : 
 
 " Thus far did I come laden with my sin, 
 Xor could aught ease the grief that I was in, 
 Till I came hither; what a place is this! 
 Must here be the beginning of my bliss ? 
 Must here the burden fall from off my back ? 
 Must here the strings that bind it to me crack ? 
 Blest cross ! blest sepulchre ! blest rather be 
 The Man that there was put to shame for mc !" 
 
 the filthy rags of their own righteousness. The 
 author's uniform doctrine sufficiently shows, that he 
 considered spiritual apprehensions of the nature of 
 the atonement as the only source of genuine peace 
 and comfort. And as the "mark in the forehead" 
 plainly signifies the renewal of the soul to holiness, 
 so that the mind of Christ may appear in the outward 
 conduct, connected with an open profession of faith, 
 while the roll with a seal upon it, denotes such an aj- 
 surance of acceptance, as ajjpears most clear and sat- 
 isfactory, when the belierermost attentively compares 
 his views, experiences, desires, and purposes, with the 
 Holy Scriptures, so he could not possibly intend to as- 
 cribe such effects to any other agent than the Holy 
 Spirit, who, by enabling a man to exercise all filial 
 affections towards God in an enlarged degree, as the 
 " Spirit of adoption bears witness " with his conscience 
 that God is reconciled to him, havin|, pardoned all hia 
 sins; that he is justified by faith, through the blood 
 of Christ; and that he is a child of God, and an heir 
 of heaven. These things are clear and intelligjHe to 
 those who have experienced this happy change. 
 
THE PILGRIM'S PROGRilSS. 
 
 105 
 
 f 11 A 1' IKK Vll. 
 
 CAm/iVju Jinih Simple, Sloth, and J*rt:tHinii(iun, JaM anUi'p — in dc^piM'd by I'ormalUt and 
 lIyjtocri»y — aacends the hill Dijjicidtij — lo»M his roll, and fimU it utjnin. 
 
 I HAW thon in my ilri-ain, that ho wiiit tm 
 thui» I'Ven until he nmie at tlie bott«»nj, wlu-ro 
 he snw, u little out of the way, three men Ik^t 
 a.sleep, with fetters upon tlieir hevls. Tlie 
 mune of the one wits Simjile, anotlier t?loth, 
 and the thinl Tresumption.* 
 
 Cliri.stian then seeing? them lie in this cjwc 
 went to them, if peratlventure he mijriit awake 
 them; an«l cried, You are like to tliem tliat 
 »leep on tlie top of u miust, (I'rov. xxiii. '<\\,) 
 fur the dead sen is under you, u gulf that hath 
 no lK)ttom ; awake, therefore, and ccjme away ; 
 bo willing also and I will iielp you oil" with 
 your irons. He also told them, If he that 
 gooth about like a roaring lion eomes by, you 
 will certainly become a prey to his teeth. 1 
 IVt. V. 8. With that they looked upon him, 
 and began to reply in this sort: Simple f said, 
 "I Hce no danger;" Sloth said, "Yet a little 
 more sleep:" and Presumption said, "Every 
 tub must stantl upon its own bottom." And 
 no they laid down to sleep again, and Christian 
 went on his wa^ 
 
 Yet was he troubled to think that men in 
 lat danger should so little esteem the kind- 
 m-ss of him that so freely otFeriKl to help them, 
 Injth by the awakening of them, counselling 
 of them, and protlering to help tiiem otf with 
 their ir(»ns.J And as he was trouble<l there- 
 about, he spieil two men come tumbling over 
 the wall «)n the left hand of the narrow way; 
 and they made up apace to him. The name 
 of the one was Formalist, and the name of the 
 otlier HyiMK-risy. So as I said, tiny tirew up 
 Bnto him, who thus entered with them into 
 diflcountc. 
 
 Christiaiu Oentlemen, whence come you, 
 and whither go yf»u? 
 
 FornnxHtt and IfifjM^rijiy. We wore born in 
 the land of Vain-(tlor}', and arc going for 
 praue to Mount Zion. 
 
 * Yha Iiord «tow« a« Ihr ini*«r]r and danger of other 
 profetior*, lo Kire u« irmmingi hy the way, and to utir 
 ■J ap lo walehfulne**. 
 
 t There U no p«r«ua«ion will do, If God op«nclh not 
 the eyee, Retnpmber all i* of grac*. It U Uod't 
 gra^ that qaiekont, enliicbleni, eonrert«, Ju<tifi««, 
 pronerrm. ii«iicti&e.<i, and glorifle*. WrII may pilfrimi 
 ■lag ^^^rJ ttep: 
 
 Oh to gra«e what mighty del>torf, 
 Dailj, hoarlj, Lord, are we I 
 
 Chritfinn. Why came you n<tl in ut the gate 
 which standeth at tlie beginning of the way? 
 Know yuu not that it is written, "He that 
 Cometh not in by the door, but cliuibeth up 
 some other way, the same is a thief and a 
 robber?" John x. 1. 
 
 They said, that to go to the gate for entrant e 
 wius by all their countrymen counted tfM) far 
 about; and that, therefore, their usual way 
 was to nuike a short cut of it, and to climb 
 over the wall, lus they had done. 
 
 Chri«/i(tn. Hut will it not be counted a tit*- 
 piUHS against the Lord of the city whither 
 we are bound, thus to violate his revealed 
 will? 
 
 They told him.H that, as for that, he nec<led 
 not trouble liis head thereabout ; f(.r\\!i:il thejr 
 did, they had custom for: jind • i uce, 
 
 if need were, tej^limouy Lliat_tt<'ii.M .s.ii..-.s it 
 for more than a thousand years. 
 
 lUit, said Christian, will your practice stand 
 a trial at law? 
 
 They told kim, thai custom, it being of so 
 loug hUmdiug aa uby_Yc a thousand years, 
 would doubtless now be admitted as a thing 
 legal by an impartial judge, and besides, say 
 they, if WjB-tiit into the way, what's the matter 
 wTiTch way we get in? If we are iiij we are 
 in: thou art but in the way, who, as we per- 
 ceive, came in at the gate; and we are also in 
 the way, that cjimc tuuibling over the wall: 
 wherein now is thy condiliou better than 
 ours? 
 
 Chyindan. I walk by the rule of my Mastor, 
 you walk by the rude working of your fancien. 
 You arc counte<l thieves already by the Lord 
 of the way, therefore I doubt you ft ill not b« 
 found true men at the end of the way You 
 came in by yourselves without hi-» dirtvtion» 
 and shall go out by yourselves without DM 
 mercy.J 
 
 J A Chri»t4an fpirit i : gcf. and 
 
 •Im* and itrire* to be |ir 
 
 1 Ihtfj that come Into the way, but not by the door, 
 think that Ihoy ean My (omelhing in vindication of 
 their own practice. 
 
 ; Here i( the euenttn' Iff--" lielween a re«l 
 Chrintian anJ formal h;. taket (he word 
 
 of God for Iho warrant ". - .- •. and the role of 
 hii eondoel, whirh th»y rej«>ol; for they ar* If ft andor 
 the power of their natarml will and oanial reMoo. aaA 
 
106 
 
 BUNYAN'S COMPLETE WORKS. 
 
 To this they made but little answer; only 
 they bid him look to himself. Then I saw 
 that they went on, every man in his way, 
 without much conference one with another; 
 save that these two men told Christian, that, 
 as to laws and ordinances, they doubted not but 
 that they should as conscientiously do them a.s 
 he; therefore, said they, we see not wherein 
 thou differest from us, but by the coat that is 
 on thy back, which was, as we trow, given thee 
 by some of thy neighbours, to hide the shame 
 cf thy Tiakedness." 
 
 Christian. By laws and ordinances you will 
 not be saved, (Gal. ii. 16,) since you came not 
 in by the door. And as for this coat that is 
 on my back, it was given me by the Lord of 
 the place whither I go; and that as you say, 
 to cover my nakedness with. And I take it as 
 a token of kindness to me ; for I had nothing 
 but rags before: and besides, thus I comfort 
 myself as I go; surely, think I, when I come 
 to the gate of the city, the Lord thereof will 
 know me for good, since I liave his coat on my 
 back ! a coat that he gave me freely in tlie day 
 that he stripped me of my rags. I have, more- 
 over, a mark in my forehead, of which per- 
 haps you have taken no notice, which one 
 of my Lord's most intimate associates fixed 
 there in the day that my burden fell off my 
 shoulders. I will tell to you, moreover, that I 
 had then given me a roll sealed, to comfort me 
 by reading as I go on the way; I was also bid 
 to give it in at the celestial gate, in token of 
 my certain going in after it; all which things 
 I doubt you want, and want them because you 
 came not in at the gate.f 
 
 To these things they gave him no answer ; 
 only they looked upon each other and laughed. J 
 Then I saw that they went on all, save that 
 
 hence they brave it out for a season, with vain hopes 
 and confidences. 
 
 ® The glorious robe of Christ's righteousness, which 
 is put upon every believer, is sneered at and held in 
 eontempt by formal professors who see not their naked- 
 ness and want of covering. 
 
 f Where there is the witness of the Spirit, and the 
 seal of the Spirit, that soul will also glory in the right- 
 eousness of Christ; for this is the joy of faith, that 
 Christ is the Lord our righteousness. Jer. xxiii. 6. In 
 vain do men talk of inward joy, who reject the cloth- 
 ing of Christ's righteousness. 
 
 J Vain-glurious fools laugh at Christ's humble lil- 
 grims. 
 
 II What! sighing already, and just pardoned? One 
 ehould expect that he was all joy; nothing but joy. 
 Oh these are sighs of love, which strangers to spiritual 
 joy know nothing of. 
 
 Christian kept before, who had no more talk 
 but with himself, and that sometimes sigh- 
 ingly, || and sometimes comfortably: also he 
 would be often reading in the roll ^ that one 
 of the shining ones gave him, by which he 
 was refreshed. 
 
 I beheld then that they all went on till they 
 came to the foot of the hill Difficulty ; If at the 
 bottom of which was a spring. There 'Were 
 also in the same place two other ways besides 
 that which came straight from the gate, one 
 turned to the left hand and the other to the 
 right, at the bottom of the hill ; but the narrow 
 way lay right up the hill, and the name of the 
 way is called Difiiculty. Christian went now 
 to the spring, and drank thereof to refresh 
 himself, (Isa. xlix. 10,) and then began to go 
 up the hill, saying — 
 
 " The hill, though high, I covet to ascend. 
 The difficulty will not me offend; 
 For I perceive the way to life lies here ; 
 Come, pluck up heart, let's neither faint nor fear. 
 Better, though difficult, the right way to go, 
 Than wrong, though easy, where the end is woe." *^ 
 
 The other two also came to the foot of the 
 hill ; but when they saw that the hill was 
 steep and high, and that there were two other 
 ways to go ; an.d supposing also that these two 
 ways might meet again with that up which 
 Christian went, on the other side of the hill, 
 therefore they were resolved to go into those 
 ways. Now the name of one of those ways 
 was Danger, and the name of the other De- 
 struction. So the one took the way which is 
 called Danger, which did lead him into a 
 great wood, and the other took directly up the 
 way to Destruction, which led him into a wide 
 field, full of dark mountains, where he stum- 
 bled and fell, and rose no more.ft 
 
 § This means the assurance which he had from the 
 Spirit, of the free love, free grace, free pardon, free 
 justification, of Christ to his soul. 
 
 ^[ He came to the bill Difficult}' ; a way unpleasing to 
 flesh and blood, which proves and tries the sincerity 
 of our faith, and the earnestness of our souls, in our 
 pilgrimage. 
 
 *■•■ Depend upon it, pilgrim, some great blessing is at 
 hand, when thou hast some great difficulty to gi-apple 
 with and to overcome. The believer's state on earth 
 is a state of trial : he must meet with difficulties to 
 prove his faith and love. The hill Difficulty repre- ' 
 sents those circumstances which require self-denial 
 and exertion, and may signify whatever in our walk 
 proves irksome to flesh and blood. 
 
 fj" Formalists and hypocrites, as they come easy intc 
 the way of profession, without any convictions of sin 
 to cause them to fly to Christ the Wicket gate, so they 
 
THE PILGRIM'S PROGRESS. 
 
 107 
 
 I looked then after Christian, to see him go 
 up the hill, wliere I poretivocl he fell from run- 
 ning to goinjr, ami from going to claiuhering 
 U|"in his hiincU and knees, beeause of the .stei'ii- 
 ni-^<ij of the plaee. Now about the miihvay to 
 tlie top of the hill wits a plea-^ant arbour made 
 by the L^ird of the hill for the refreshing of 
 weary travellers; thither, therefore, Chritttiun 
 got, where also he sat down to rest him: then 
 he pull'-d his roll out of his bosom, and read 
 th<*ri'in to his comfort ; he also now began 
 afresh to tnke a review of the coat or garment 
 that was given him oa he stood by the cross. 
 Thus pleasing himself awhile he at last fell 
 into 1 slumber, and thence into a fast sleep, 
 which dftained him in that place until it was 
 almost night; and in his sleep his roll fell out 
 r his hand.* Now as he was sleeping, there 
 ime one to him and awaked him, saying, 
 < lO to the ant, thou sluggard : consider her 
 A.iys, and be wise." I'rov. vi. 6. And with 
 that Christian suddenly started U|), and sped 
 hin. on his way, and went apace till he came 
 to the top of the hill.t 
 
 Now when he was got up to the top of the 
 
 hill there came two men running to meet him 
 
 main; the name of the one was Timorous, 
 
 lid of the other Mistrust :t to whom Chris- 
 
 ..m said, Sirs, what ia the matter you run 
 
 the wrong way? Timorous answered, tliat 
 
 they were going to the city of Zion, and h:id 
 
 t up that dirticult place; but said he, tnc 
 
 irther we go, the more danger we meet with ; 
 
 ' herefore we turned, and are going back again. 
 
 Yes, said Mistrust, for just before us lies a 
 
 •uple of lions in the way, (whether .sleeping 
 
 or wakii^ we know not;) and wo could not 
 
 find the «a«ic«t path to flt-sh and blooJ, and often 
 r>'rifh in the end. 
 
 -* llitppjr for ChrUtian that he did not fall into 
 ;..<? dream of Anlinomian nution*, no a« tu «lc<>p in a 
 faltc Mt'uritjr wiibuut bia roll. Tb« l>«*t of blova- 
 InK*, arrn ii(>iri!ual comfurK from Ibe tiod of grace, 
 tbrongS tlio int<"-'.iiin of our nature, (if we do not watch 
 Ml 1 f \y in faith,) ar* liable to b« abu*ed, >o an to 
 «MiM bJ to ilrep when we cbould be active and dili- 
 gent inrunnin;; thr hrari-Dl; rao«', luuking unto Jr«u(. 
 
 t The Lord l<><c^ bi* pcuplc, nor will be fuOer thvm 
 to tlcep the deep of d^ath ; HR will, on Ibrir *lirrin(; 
 up bi« gift within tbew, ohina upon, and revire bb 
 graeions work. 
 
 * Timorou* and Mi*tni*t are great enemiea to the 
 Chri.^tian'a faith, and bring up an cTil report of hi* 
 war. Li»(rn not to then, but \<H>k to Ood'« truth and 
 rmlthfolneM; reljr on hi* ; ! hare 
 
 your feet thud with (be If what 
 
 •hall bam jroa ifja b« follow r< >: (ti>'. «!u -^ i<go<>d? 
 
 think, if we came within reach, but lluy would 
 pn-sently pull us in piect-s. 
 
 Tlun said Cliristian, You make me afraid; 
 but whither shall I llie to be safe? If I go 
 back to my own co mtry, that is prepared foi 
 fire and brimstone, and I shall certainly perish 
 there; if I can get to the Ceh>stial City, I am 
 sure to bo in safety there :|| I must venture 
 to go back is nothing but d'eath to go forward 
 is fear of death, and life evc-rlasting beyond it: 
 I will yet go forward. So Mistrust and Timor 
 ous ran down the hill, ami Christian went on 
 his way. But thinking again of what he had 
 heard from the men, he felt in his bosom for 
 his roll, that ho might read then-in and be 
 comforted; but he felt and found it not. 
 Tiien wsis Christian in great distress, nn^ 
 knew not what to do; for he wanted that 
 which used to relieve him, and that which 
 should have been his pass into the CelestitU 
 City. Here therefore he began to be mu^ 
 perplexed,^ and knew not what to do. At 
 last he bethought himself that he had slept in 
 the arbour that is on the side of the hill ; and 
 falling down upon his knees he iLsked God 
 forgiveness for that foolish act, and' then went 
 back to look for his roll. But all the way he 
 went back, who can sufficiently set forth the 
 sorrow of Christian's heart? Sometimes he 
 sighed, sometimes he wept, and oftentimes he 
 diid himself for being so foolish to fall asleep 
 in that place, which was erected only for a 
 little refreshment for his wearines.-^. Thus, 
 therefore, he went back, carefully looking on 
 this .side and on that, all the w:iy as he went, 
 if happily he might find the roll that had been 
 his comfort so many times in his journey, lie 
 
 J Christian shakes oflf fi-ar by sound Scripture rea- 
 soning: oven the reasoning of faith, again.<t the fear 
 of the flesh, and mistru.'t or nnUelief. Wo hare 
 always a sure word of prophecy, whcreunto we shall ' 
 do Well to take herd. When dangers bescl. and fears 
 assault, remember whose ye are, and whom you serve ; 
 look to the way you are in, and the end of your faith, 
 even the salvation of your soul. Study the word of God 
 and oliajr it. 
 
 i He is perplexed for his roll ; Ibis is right If W* 
 suffer spiritual loss, and are easy and uneonoeread 
 about it, it is a sure sign that we induli;e eamal 
 security and rain eonfldrnoe. Many go on so till 
 they sink into a downright Antin^ tnian spirit. Ob 
 beware of this; for many there am wh" .■»t'h"r the 
 name, yet have drunk into the •pint of it. and bene* 
 lire and walk without spiritual romroanion with Oo4 
 the Father, and his .''on Jrtus <bri«t. mul rest on- 
 trntrd without Ibe witnmi nf the Spirit with 
 spirit*^ that tbej are the childrva of Uo<L 
 
108 
 
 BUNYAN'S COMPLETE WORKS. 
 
 went thus till ht came again in sight of the 
 arbour where he sat and slept ; but that sight 
 renewed his sorrow the more, by bringing again, 
 even afresh, his evil of sleeping into his mind * 
 Thus therefore he now went on bewailing his 
 Binful sleep, saying, " O wretched man that I 
 am ! that I should sleep in the day-time ! 
 (1 Thess. V. 7, 8; Rev. ii. 4, 5,) that I should 
 sleep in the midst of difficulty ! that I should 
 80 indulge the flesh, as to use that rest for ease 
 to my flesh, which the Lord of the hill hath 
 erected only for the relief of the spirits of pil- 
 grims ! How many steps have I took in vain ! 
 Thus it happened to Israel, for their sin they 
 were sent back again by the way of the Red 
 Sea ; and I am made to tread those steps with 
 sorrow, which I might have trod with delight, 
 had it not been for this sinful sleep. How 
 far might I have been on my way by this time ! 
 I am made to tread those steps thrice over, 
 which I needed to have trod but once if yea, 
 now also I am like to be benighted, for 
 the day is almost spent ; oh that I had not slept ! 
 Now by this time he was come to the arbour 
 again, where for a while he sat down and wept; 
 but at last, (as God would have it,) looking 
 sorrowfully down under the settle, there he 
 spied his roll; the which he with trembling 
 and haste catched up and put in his bosom. 
 But who can tell how joyful this man was 
 
 * Look to your spirits, Christians. See if you have 
 not after-sorrow for former indulgences. But it is far 
 better to be crying, "0 wretched man that I am," than 
 to be alive to carnal confidences, and dead to the desire 
 of spiritual comforts. 
 
 if Christian's perplexity, fear, sorrow, remorse, re- 
 doubled earnestness, complaints, and self-reproach- 
 ings, when he missed his roll, and went back to seek 
 it, exactly suit the experience of numbers, who through 
 unwatchfulness, are brought into a state of uncer- 
 tainty. Nothing can afTord comfort to a mind that 
 has enjoyed an assurance of the favour of God, but 
 that love which is "better than life;" and such is the 
 abundant mercy of Jehovah, that he imparts light 
 and power to the humble soul, who, by means of ex- 
 traordinary diligence, with renewed application to the 
 blood of Jesus, will in time recover his warranted 
 confidence which he lost, and God will "restore to 
 him the joy of his salvation;" but he must as it were, 
 pass repeatedly over the same ground with sorrow, 
 which had it not been for his negligence, he might 
 have passed at once with comfort. 
 
 J This means a fresh sense of the love and peace of 
 God, and joy in the Holy Ghost, through faith in 
 Christ Jesus. Mind with what alacrity and speed 
 Pilgrim now pursues his journey. Oh this rich bless- 
 ing of assurance is not enough prized, and too little 
 sought for by professors. Bat how can any*^be con- 
 
 when he had gotten his roll again ? For thia 
 roll was the assurance of his life, and accept- 
 ance at the desired haven. Therefore he laid 
 it up in his bosom, gave God thanks for direct- 
 ing his eye to the place where it lay, and with 
 joy and tears betook himself again to his jour- 
 ney.J But oh how nimbly now did he go up 
 the rest of the hill! — Yet before he got up, 
 the sun went down upon Christian ; and thic 
 made him again recall the vanity of his sleep- 
 ing to his remembrance ; and thus he again 
 began to condole with himself: '' O thou sin- 
 ful sleep ! how for thy sake am I like to be be- 
 nighted in my journey! I must walk without 
 the sun, darkness must cover the path of my 
 feet, and I must hear the noise of doleful 
 creatures, because of my sinful sleep!" Now 
 also he remembered the story that Mistrust and 
 Timorous told him of, how they were fright- 
 ened with the sight of the lions. Then said 
 Christian to himself again, These beasts range 
 in the night for their prey ; and if they should 
 meet with me in the dark, how should I shift 
 them? how should I escape being by them 
 torn in pieces? Thus he went on. But while 
 he was bewailing his unhappy miscarriage, he 
 lifted up his eyes; and, behold, there was a 
 very stately palace before him, the name of 
 which was Beautiful, || and it stood by the 
 highway side. 
 
 tent without it ? It is impossible for them to be happy, 
 and to rejoice in the Lord, without a real, scriptural 
 assurance of his love and favour. It is this which 
 adds wings to faith, liveliness to hope, joy to love, and 
 cheerfulness to obedience. Plead the precious prom- 
 ises : be not content without the enjoyment of the 
 blessings contained in them. Says our Lord, " Ask 
 and ye shall receive, that your joy may be full." 
 John xvi. 24. 
 
 II Hitherto Christian has been a solitary p.grim ; 
 but we must next consider him as admitted to the 
 communion of the faithful, and joining with them in 
 the most solemn public ordinances. This is repre- 
 sented under the emblem of the House Beautifi;i, 
 and the Pilgrim's entertainment in it, as described in 
 the subsequent pages. Mr. Bunyan here manifest* 
 much candour and liberality of sentiment; and his 
 representations may suit the admission of any new 
 members into the society of professed Christians in any 
 communion, where a serious regard to spiritual relig- 
 ion is in this respect maintained. 
 
 It certainly would be very desirable, that Christian 
 societies should be formed according to the principles 
 here exhibited ! such would indeed be very beautiful, 
 honourable to God, conducive to mutual edification, 
 and examples to the world around them. Different 
 expedients have been adopted for thus promoting tha 
 communion of saints ; the advantages resulting there* 
 
^W'^ 
 
 -S^hx -"feE^-Ss* 
 
 ^ 
 
 S?^^ 
 
 C-IH! IR[I©T3A!^;: 
 
 S 
 
TUE PILGRIM'S PROGRESS. 
 
 109 
 
 CHAPTER Vlir. 
 
 Christian sajtly pas»fs the lioru, and arrives at the house called Beautiful, where he is kindh 
 received, and aijreenbly entertained. 
 
 So I .xaw in my dream, that ho innde \ui.<c 
 and wi-nt forward, that if possible he might 
 got Kxlfjinp there. Now before he had gone 
 far he entered into a very narrow passage, 
 which wiu about a furlong otV the Porter's 
 Uxige; and looking very narrowly before him 
 m he went, he spied two lions in the way.* 
 Now, thought he, I see the danger that Mis- 
 trust and Timorous were driven back by. (The 
 lions were chained, but he saw not ti»e chains.) 
 Then he wiu* atVaid, and thought also himself 
 to go back after them ; for he thought nothing 
 but death was l)efore him. But the Porter at 
 .the lixlge, whose name is Watchful, perceiving 
 that Clirislian made a halt, as if he W(mld go 
 back, crifd unto him, saying, " Is thy strength 
 HO .small? Mark iv. 40. Fear not the lions, for 
 they are chained, and are placed there for trial 
 of faith where it is, and for discovery of those 
 that have none; keep in the midst of the path 
 and no hurt shall come unto thee." 
 
 Then I s^aw that he went on trembling for 
 fear «>f the lions; but taking good heed to the 
 directions of the Porter, he heard them roar, 
 but they did him no harm. Then he clajtpcd 
 hifl hands, and went on till he came and stood 
 before the gate where the Porter was.f Then 
 •aid Christian to the Porter, Sir, what house is 
 thw? and, may I Imlge here to-night? The 
 Porter answereil, This house was built by the 
 I^rd of the hill, and he built it for the relief 
 and security of pilgrims. The Porter also asked 
 iriience he was? and whither he was going? 
 
 Chnitinn. I am come from the city of De- 
 
 uctinn. and am going to Mount Zion : but, 
 U.'vau.He the sun is now »ct, I desire, if I may, 
 lo hxige here to-night. 
 
 tnm hftr« been ineaJeaUbl« ; bat tarri/ eTcn mora 
 ■igbt b« doo*, th«n i* »t pr«*cot, perbapi any wberv, 
 w«r« all oone«rncU to attempt it boldlj, eamettlj, aod 
 "Ub anitrd effurta. 
 
 * Th« iw. liunt may ilgnifj to o«, the roaring of 
 lhi> devil and tb« world ai^ainit u« ; but botb are 
 •baiaed, thrj cannot go one link beyond what onr 
 Ood peroiil*. Sometime* we may not toe tbo ebain, 
 and anacriptaral fcan may be*et ai. But tbi* if tbe 
 W*lcb'Word of oar Lord, PK.\R NOT. 
 
 t A minitter of Christ, one who i< wmtehfnl for the 
 good of toal*. Oh how precioon are tbry to pilgrim*' 
 k«*rt4 \ Seo the *w««t eaeocragrmeat and bl«M«d ad- 
 ▼Ua Ptlgria obtained from him. 
 
 Porter. What is your name? 
 
 C/iri^finn. My name is now Christian, but 
 my name at the first w:ls (tniteles.«:J I came 
 of the race of Japheth, whom (irnl will ■|)er 
 Huade to dwell in the tents of Shem. Gen. 
 ix. 27. 
 
 I'orter. But how doth it liapjiiii that you 
 come so late? The sun is .set. 
 
 Christian. I had been here sooner, but tliat, 
 wretched man that I am ! I slept in the arb<»ur 
 that stands on the hill side. Nay, I had, not- 
 withstanding that, been here much sooner, but 
 that in my sleep I lost my evidence, |I and came 
 without it to the brow of the hill; and then 
 feeling for it, ami fin«ling it not, I was forcc<l, 
 with sorrj)w of heart, to go back to the place 
 where I slept my sleep; where I found it, and 
 now I am come.J 
 
 Porter. Well, I will call out one of the vir- 
 gins of this place, who will, if she like your 
 talk, bring you in to the rest of the family, ac- 
 cording to the rules of the house. So Watch- 
 ful the Porter rang a bell, at the sound of 
 which came out at the door of the house a 
 grave and beautiful damsel, named Hi-ir... 
 tioii,^ and asked why she was calle<l ? 
 
 The Porter answered. This man is in a jour- 
 ney from the city of Destruction to Mount 
 Zion ; but being weary and benighted, he 
 &sked me if he might lodge here to-night: so 
 I told him I would call for thee, who after 
 discourse had with him, mayest do as secmeth 
 thee good, even according to the law of the 
 house. 
 
 Then she a.sked him, whence he was? 
 ancl whither he was going? and he told her. 
 She asked him also how he got in the way? 
 
 X aonl, did yon cTcr know that thi« wa« your 
 name 1 Hast thou ta*trd that the Ixtrd i* rich in graev 
 to gracelpii* dinner*? Oh then ling of frr<» grac<' and 
 unwpfitod lore, crery *tep of thy |iiljfriiiiiige. 
 
 '\ Ix>ok well to your roll. Dewarr of luMng yoar ••• 
 (nrance. See the eril of it ; it kerpii the «onl back. 
 Many have lovt it and have never found it. 
 
 } None ought to be admitted Into ihe rhureh of 
 Cbriit, but *uoh a« can give good evjilence that they 
 arc the rhildren of Ood by faith in Chri>t Je<a*, and 
 are aineere pilgrim* in the way to the heavenly 
 city. 
 
 \ Admitting meabert Into ehnr«be», il oald b« 4oa« 
 with diaeration. 
 
no 
 
 BUNYAN'S COMPLETE WORKS. 
 
 and he told her. I hen she asked him what he 
 had seen and met with in the way? and he 
 told her. And at last she asked his name. So 
 he said, It is Christian ;. and I have so much 
 tlie more a desire to lodge here to-night, be- 
 'cause, by what I perceive, this place was built 
 by the Lord of the hill for the relief and se- 
 curity of pilgrims. So she smiled, but the 
 water stood in her eyes; and after a little 
 paiiee she said, I will call forth two or three 
 more of the family. So she ran to the door, 
 and called out Prudence, Piety and Charity, 
 who, after a little more discourse with him, 
 had him into the family ; and many of them 
 meeting him at the threshold of the house 
 said, " Come in, thou blessed of the Lord ; 
 ' this house was built by the Lord of the hill, 
 on purpose to entertain such pilgrims in,' " 
 Then he bowed his head, and followed them 
 into the house. So when he was come in and 
 sat down, they gave him something to drink, 
 and consented together that, until supper was 
 ready, some of them should have some partic- 
 ular discourse with Christian, for the best im- 
 provement of time ; and they appointed Piety, 
 and Prudence, and Charity, to discourse with 
 him : and thus they began.* 
 
 Piety. Come, good Christian, since we have 
 been so loving to you to receive you into our 
 house this night, let us, if perhaps we may 
 better ourselves thereby, talk v/ith you of all 
 things that have happened to you in your pil- 
 grimage. 
 
 Christian. With a very good will ; and I am 
 glad that you are so Avell disposed. 
 
 Piety. What moved you at first to betake 
 yourself to a pilgrim's life? 
 
 Christian. I was driven out of my native 
 country by a dreadful sound that was in mine 
 ears ; to wit, that unavoidable destruction did 
 attend me if I abode in that place where I was. 
 
 Piety. But how did it happen that you came 
 out of your country this Avay? 
 
 Christian. It was as God would have it ; for 
 when I was under the fears of destruction, I did 
 not know whither to go; but by chance there 
 came a man, even to me as I was trembling 
 
 * The blessedness of savoury, experimental con- 
 versation with fellow-pilgrims. 
 
 f Hope and fear should accompany us every step on 
 our journey. Without true piety there can be no real 
 Christianity. The Lord shows us many things in our 
 way concerning the cases of others, to make us fear 
 falling away ; while he displays the glory of his grace 
 in keeping his saints, to animate our hope on his 
 power, and trust in his grace. Look unto Jesus. 
 
 and weeping, whose name is Evangelist, and he 
 directed me to the Wicket-gate, which else I 
 should never have found and so set me into the 
 way that hath led me directly to this house. 
 
 Piety. But did not you come by the house 
 of the Inter2)reter?'i jvt ' 
 
 Christian. Yes, and did see such things 
 thei'e, the remembrance of which will stick by 
 me asiong as I live ; especially three things ; to 
 wit^-iow Christ, in despite of Satan, uijuntainaj 
 his work of grace in the heart ; how ihe man i 
 had sinned himself qiiite out of hopes cf God's 
 mercy ; and also the dream of him that thought 
 in his sleep the day of judgment was come.f 
 
 Piety. Why, did you hear him tell his dream ? 
 
 Christian. Yes, and a dreadful one it was, I 
 thought; it made my heart ache as he was 
 telling of it ; but yet I am glad I heard it. 
 
 Piety. Was this all you saw at the house of 
 the Interpreter ? 
 
 Christian. No ; he took me and had me where 
 he showed me a stately palace, and how the 
 people were clad in gold that were in it ; and 
 how there came a venturous man and cut his 
 way through the armed men that stood in the 
 door to keep him out ; and how he was bid to 
 come in and win eternal glory ; methought those 
 things did ravish my heart. I would have stayed 
 at that good man's house a twelve-month, but 
 that 1 knew I had further to go. 
 
 Piety. And what saw you else in the way ? 
 
 Christian. Saw! Why, I went but a little 
 further, and I saw one, as I thought in my 
 mind, hang bleeding upon a tree ; and the very 
 sight of him made my burden fall off my back, 
 (for I groaned under a very heavy burden, but 
 then it fell down from off me.) It was a 
 strange thing to me, for I never saw such a 
 thing before; yea, and while I stood looking 
 up (for then I could not forbear looking) three 
 shining ones came to me ; one of them testified 
 that my sins were forgiven me ; another stripped 
 me of my rags, and gave me this embroidered 
 coat which you see ; and the third set the mark 
 which you see in my forehead, and gave me 
 this sealed roll, (and with that he plucked il 
 out of his bosom.) X 
 
 J A blessed scriptural experience of what the Lord 
 had done for his soul ; quite necessary for every one, 
 before admission into the church of Christ. For want 
 of this, man J' who are joined, prove of no profit to 
 other souls, and get no good to their own. A mere 
 profession of Christ, without an experience of hi? love> 
 grace, and peace, being sealed upon the heart by the 
 Spirit the Comforter, is nothing but empty specula- 
 tion. 
 
 .^ 
 
THE I'lLcniM'S PROGRESS. 
 
 Ill 
 
 Piety. IJut you saw more than tliis, did ytm 
 not? 
 
 Christian. The things that I liavo told you 
 •\vTv tlie Ik-sI; yet some other nuittors I saw; 
 ft.-*, nanu'ly, I saw three men, iSimplr, Sloth and 
 l*re!«umj>tion, He asleep a little way out of the 
 wav as I came, with irons upon their heels; 
 hut do you think I could not awake them! I 
 t^Uo saw Forniality and IIypoeri«*y eome tum- 
 blinjr over the wall, to go, as they pretended, to 
 Zion, but they were quiekly lost; even us I my- 
 self did tell them, hut they would not believe. 
 But, ulM)ve all, I found it hard work to get up 
 this hill, anti as hard to conie by the lions' 
 mouths; and truly, if it hail not been for the 
 
 xl man, tin- I'orter, that stands at the gate, 
 . io not know but that, after ail, I might have 
 gone back again ; hut now, I thank (Jod, I am 
 h-re; and I thank you for receiving of me. 
 
 Then Prudence thought goixl to jusk him a 
 lew questions, and desired his answers to 
 them. 
 
 PnnUncr. Do you not think sometimes of the 
 country from whence you came? 
 
 '^hri*tiiin. Yet», but with nuich shame and 
 .;.*.est'ution ; tnily, if I had been mimlful i)f 
 that country from whence I came out, I might 
 have had an opportunity to have returned; 
 but now I dt>sire a lu'tter country, that is an 
 heavenly one. Heb xi. U). 
 
 Prudeurr. Wt you not bear away with you 
 some of the thing>< that then you were conver- 
 sant withal ? * 
 
 Chrittian. Yc«, but greatly against my will; 
 eaiMvially my inward and carnal cogitations, 
 with which all my countrj'men, as well as my- 
 self Were del ightevl ; but now all tho.sc things 
 •re my grief; and might I but cIhmmc mine 
 own things, I would cho«wc never to think of 
 tho«e things more: but when I would be a 
 doing of that which i» beMt, that which is woret 
 b with me. Rom. vii. 19. 
 
 PrHtifnr*. I)o you i-ot find nomctimen ati if 
 tl: - were vanqu'ithed, which at other 
 
 til; ur perplexity . 
 
 VhriMinn. Yen, but Uut ia but seldom ; but 
 
 • Prui|«-n€«o niu«t l>" JMinrd to pic'jr. Chrintian pru- 
 4«nc« •b'liil'l he riiihlc in crcry >top of the pnjfcunor, 
 for ••/» So|..roon, •' I, Wi*doin, Jwcll with Prudrnc*," 
 (Pr^T Tif- 1?.^ ■t'l " »h«> wiadom of the prudent i« to 
 B' - r. s.) ilis path i* pva««and 
 
 h 
 
 Ujr IwlievinK hi* pardon bjr the )>|i>od 
 ot lore of Ood to him, by the wiinm <>f 
 
 kU ^p.^.t and the Klory of heaven, to which be if 
 gvloK. mn what «tr«nKtb«o« the CbrUtiaa't heart 
 agMD*! all oppo«itioo*. 
 
 they are to me golden hourx in which such 
 things happen to me. 
 
 Pniilrnce. Can you remeniber by what means 
 you fmd your annoyanccM at timet) un if they 
 were vanquisheil? 
 
 Chriittian. Yes; when I think on what I saw 
 at the cro8s, that will do it ; and when I look 
 upon my embroidered coat, that will do it; 
 and wheji I look into the roll that I carry in 
 my bosom, that will do it; ;md wh'.-n mj 
 thoughts wax warm ab<jut whillur 1 am going, 
 that will do it.f 
 
 Pniilenee. And what is it that nuikes you so 
 desirous to go to Mount Zion? 
 
 Chrinlinn. Why tlicre I hope to see him alive 
 that did hang dead on the cro.ss ; and there I 
 hope to be rid «)f all those things, thai to this 
 day are in me, an annoyance to me; there, they 
 say, there is no death, (Isaiah xxv. 8; Rev. 
 xxi. 4;) and there shall I dwell with such com- 
 pany as I like best. For, to tell you the truth, 
 I love him because I wjis by him e;used of my 
 burden; and I am weary of m^' iuward sick- 
 ni-ss. I would fain be where I >liail die no 
 njore, and with tlie company that shall con- 
 tinually cry, " Iluly, hnly^ holy ! *' J 
 
 Then said Charity to Christian, Have you a 
 family? are you a married man? 
 
 Clirinlian. I have a wife and four small chil- 
 dren. 
 
 Cltaritij. And why did you not bring theui 
 along with you? 
 
 Then Christian wept, and said, OliI how 
 willingly would I have done it I but they were 
 all of them utterly averse to my going on my 
 pilgrimage. II 
 
 C'/taritij. But you shouM have talke<l to them, 
 and have endeavoured to have shown them the 
 danger of being left behind. 
 
 ChriMian. So I di«l : and told them also w hal 
 God had showed to me of the destruction of 
 our city ; but I seemnl to them jlh one thul 
 mocked, and they believed me not. (ten. xix. ^ 
 
 Cfmri/ij. And «li<l you pray to (mmI that h« 
 wnuhl blem your counsel to them? 
 
 Chridiatu Yes, and that with much a(Tri-tion ; 
 
 X A »i|cht of Christ by fnilh, bcgri- 'Qitl 
 
 to nee htm in glorr. A nenM of hi< I<jva 
 
 rnnke* n» long to )>« with him; a desire ui U ;;>i; |>«r- 
 fectl.T freed from the »ery beinff of *in, ever acoompa- 
 niei a true and lively faith in bin, and manife«t« that 
 we profe»« a mo»t holy faith. Judc ?'^. 
 
 I So the »pirit of a pilKritn n^ ^ ■ 'oT* 
 
 to Ihote of hi* own h"u»e, by r» 'ri*- 
 
 ittg. and praying, if by any mean* be x.au |m-< tail oo 
 them to flc« from dcttrociioo, and come to Jr^a* fet 
 Miration. 
 
112 
 
 BUNTAN'S COMPLETE WORKS. 
 
 for you must tliink that my wife and poor 
 children were very dear unto me. 
 
 Charity. But did you tell them of your own 
 sorrow, and fear of destruction ? for I suppose 
 that destruction was visible enough to you. 
 
 Christian. Yes, over, and over, and over. 
 They might also see my fears in my counte- 
 nance, in my tears, and also in my trembling 
 under the apprehension of the judgments that 
 did hang over our heads ; but all was not 
 sufficient to prevail with them to come with 
 me. 
 
 Charity. But what could they say for them- 
 selves why they came not? 
 
 Christian. Why, my wife was afraid of losing 
 this world : and my children were given to the 
 foolish delights of youth: so, what by-^pne 
 thing and what by another, they left ma to 
 wander in this manner alone. 
 
 Charity. But did you not with your vain life 
 damp all that you by words used by way of 
 persuasion to bring them away with you ? * 
 
 Christian. Indeed I cannot commend my 
 life ; for I am conscious to myself of many fail- 
 ings therein : I know also, that a man by his 
 conversation may soon overthrow what by 
 argument or persuasion he doth labour to 
 fasten upon othere for their good. Yet this I 
 can say, I was very wary of giving them occa- 
 sion, by any unseemly action, to make them 
 averse to going on pilgrimage. Yea, for this 
 very thing, they would tell me I was too pre- 
 cise ; and that I denied myself of things, for 
 their sakes, in which they saw no evil. Nay, 
 I think, I may say, that if what they saw in 
 me did hinder them, it was my great tender- 
 ness in sinning against God, or of doing any 
 wrong to my neighbour. 
 
 Charity. Indeed Cain hated his brother, " be- 
 cause his own works were evil, and his broth- 
 er's righteous," (John iii. 12 ;) and if thy wife 
 and children have been offended with thee for 
 this, they thereby show themselves to be im- 
 
 * soul, consider this deeply ; it is the life of a 
 Christian, that carries more conviction and persuasion 
 than his words. Though like an angel you talk of 
 Christ, of the Gospel, of the doctrines of grace, and of 
 heaven, yet if you indulge evil tempers, and live under 
 the power of any sinful lusts and passions, you will 
 hereby harden others against the things of God, and 
 prevent their setting out in the ways of God, and are 
 in danger of finally perishing. Study and pray to be 
 a constant walker in the way of holiness, else all is 
 but windy profession, and airy talk. Oh how much 
 barm is done to Christ's cause by the unholy walk of 
 many professors ! 
 
 placable to good ; and thou hast delivered thy 
 soul from their blood.f Ezek. iii. 19. 
 
 Now I saw in my dream, that thus they sat 
 talking together until supper was ready. So 
 when they had made ready, they sat down to 
 meat. J Now the table was furnished with fat 
 things and with wine that was well refined ; 
 and all their talk at the table was about the 
 Lord of the hill ; as, namely, about what he 
 had done, and wherefore he did what he did, 
 and why he had builded that house : and, by 
 what they said, I perceived that he had oeen a 
 great warrior, and had fought with, and slain 
 him that had the power of death, (Heb. ii. 14, 
 15,) but not without great danger to himself; 
 which made me love him the more. 
 
 For, as they said, and, as I believe, said 
 Christian, he did it with the loss of blood. But 
 that which put glory of grace into all he did, 
 was, that he did it out of pure love to his 
 country. And besides, there were some of 
 them of the household that said they had been, 
 and spoke with him, since he did die on the 
 cross ; and they have attested, that they had it 
 from his own lips, that he is such a lover of 
 poor pilgrims, that the like is not to be found 
 from the east to the west. 
 
 They, moreover, gave an instance of what 
 they affirmed, and that was, he had stripped 
 himself of his glory that he might do this for 
 the poor; and that they heard him say and 
 affirm, that he would not dwell in the mountain 
 of Zion alone. They said moreover, that he 
 had made many pilgrims princes, though by 
 nature they were beggars born, and their origi- 
 nal had been the dunghill. 1 Sam. ii. 8 ; Ps. 
 cxiii. 7. 
 
 Thus they discoursed together till late at 
 night; and after they had committed them 
 selves to their Lord for protection, they betook 
 themselves to rest. The pilgrim they laid in 
 a large upper chamber, whose window opened 
 towards the sun-rising : ^he name of the cham- 
 
 f Hence see the necessity of a Christian's giving 
 good evidence, that he is really possessed of those 
 graces of piety, prudence, and charity or love, befcre 
 he can enjoy the communion of saints. True faith in 
 Jesus is never alone, but is always attended with a 
 train of Christian graces. 
 
 I This means the Lord's supper ; where Christians 
 in common feed on Jesus by faith, and dwell in con- 
 templation, with wonder, love and praise, for what 
 Jesus had done for them, is in them, and is now doing 
 for them at the right hand of God. Thus Christians 
 feed on him by faith, and are nourished up by him 
 unto eternal life. 
 
TlIK PILGRIM'S PROGRESS. 
 
 \\:\ 
 
 ber w;ls Pi-acc, whore he slept till break of day, 
 «nd then he awuke and sang : 
 
 ** Where am I now ? Is this tho love and cnro 
 Of Je«us, for the lucn tbnt |iil|;riius aro : 
 Thua to providp, that I ihouM be furjjiven, 
 And dwell already tho ucxt dour to hoavcii V * 
 
 So in the morning; they all jrot up ; and, after 
 •4Mnt mure discourse, they told liini that he 
 ■huuld nut depart till they luul »hi)\veil him the 
 mrities of that place. And first they had him 
 into the Htudy.t where they showed him recortls 
 of the j?reate>t antii|uity: in which, ju* I re- 
 member my dream, they showeil him, lirst, the 
 pixlij;ree of the Lord of the hill, that he wjus 
 the t»on of tho Ancient of days, and came by 
 that eternal penerution : here also were mure 
 fully ret'ordeil the acts that he had done, and 
 the names of many hundreds that he had taken 
 into his service; and h<iw he had placed them 
 in such habitations that could neither by length 
 of days, nor decay of nature, be dissolved. 
 
 Then they read to him stime of the worthy 
 acts that Home of his servants had done; as 
 how they had "suMued king<Ioms, wrought 
 righteousnl^ss, obtained promises, stopped the 
 mouths of lions, quenched the violence of 
 fire, escapeil the edge of the swt)rd, out of 
 weakness were maile strong, waxed valiant in 
 fi-'ht, and turned to flight the ami. -< ci' th.. 
 ti«." Ileb. xi. 38, 34. 
 
 I lion they read again in another pan >>\ uw 
 • rds of the house, where it w;ls showed how 
 uilling the Lord wiw to receive into his favour 
 any, even any, though they in time pa-st had 
 ri.-*! great atl'ronU to his person and pro- 
 lings. Here also wore .Hovenil other his- 
 tories of many other famous things, of all 
 
 * A tinner cannot tleep lafeljr and coinfurtahlj till 
 he hat found peace with Uod. Uut, " being Justified 
 bjr faith, we have peace with Ood [and peace in our 
 •oo»ei'-n'-.-«; thr ii^h our Lord Jc.iui Christ." Koni.v. 
 1. I!ut kll iiiil"li"4rr« of the f^race of our Lord Jesun 
 Cbri«t are uuiicr the cnnc of the law, and condemna- 
 tion for *in, and are a( enmity aj^intt (>od. 
 
 t Chriai, and meditation on Chriat, on hit birth. hU 
 paraon, hi* life, hif work*, hi* d< .ith, hix atonement, 
 rifhteou<ne*i, and »*lTation, ar.- .f Chri»- 
 
 tUn ».>ul«. 8avi David, " .Vy t\\> riim ihall 
 
 km »we*t : I will be %\xA in the lx>rd." I'nal. civ. M. 
 A lively Cbrittian oannot live without tpiritual roed- 
 HAlion. * 
 
 X The proTiaion which \» m» To in Chrift, and hi* 
 Mneaa for naintaininic an I - in Che hearla 
 
 it hit people, thote holy i and alTeetinni 
 
 by the vi(c.>r.io« ex<-rci»« of which, victory I* obtained 
 •V«r all their ancoiiea, it here repretcntrd bv (he 
 
 which Christian had a view : a.s of tl.ingn both 
 ancient and motlern ; together with propheeiai 
 and predictions of things that have their cer- 
 tain accomplishment, both to the dread and 
 amazement of enemies, and the comfort -^nd 
 solace of j>ilgrinis. 
 
 The iie.xt day they took him, and had him 
 into the armoury, t where they sliowe«l him all 
 manner of furniture which their Lord had 
 providetl for pilgrims, as sword, shield, helmet, 
 brejustplates, all-prayer, and shoes that woulJ 
 not wear out. And there wa.s here enough of 
 this to harness out a.s many men, for the service 
 of their Lord, jus there be stars in the heuveu 
 for multitude. 
 
 They also showed him some <tf the engines, 
 with which some of his servants had done 
 wonderful things. They showed him Muses' 
 rod; the hammer and nail with whidi Jael 
 slew Si.sera; the pitchers, trumpets, and lam|)fl 
 too, with which Gideon put to Higlit tin- armies 
 of Midian. Then tliey show«'<l him the ox- 
 goad, wherewith iShamgar slew six hundred 
 men. They showed him al.so the jaw-bone 
 with which Samson did such mighty feats; 
 they showed him moreover the sling and stone 
 with which David slew Goliah of (.iath ; and 
 the sword also with which their Lord will kill 
 the man of sin, in the day that he shall rise 
 up to the prey. They showeil him besides 
 many excellent things with which Christtiau 
 was much delighted. jj This done they wmt to 
 their rest again. 
 
 Then I saw in my dream, that on tlu- morrow 
 he got up to go forwards, but they di-sired him 
 to stay till the next day also; and then, said 
 they, wc will, if the day be^dear, hhow you 
 the Delectable Mountains; J which, they sjiid, 
 
 armoury. Thit tnffleet for all who mi l>e 
 
 tiipplird from it, how many tocver Ihry be. \V« 
 ou^ht, therefore, to "take to oarvrlve/* the whole 
 armour of Ood," and "put it on" by dili(.:r>ii(ty u'lnj 
 all tho mcani of f;race, and we ahould n<<i>( ulbor*. 
 by our oxhortntitnt, ooanacia, examplcn, and prayr*. 
 in doini; tho name. 
 
 \ Coutcmplationa on the thinf(* of old, recorded in 
 the word of Ood, it the Joy and glory of faith, aai- 
 male* hope, and cau!>eth the toul to pr«t* forward in 
 the Christian race. 
 
 \ The Delectable Mountains, aa seen at a distance, 
 represent those distinct views of the privilrc ■ .iiid 
 consolations attainable In this life, wiih «: 
 liever* are somrtiue* favoured, when at(<>n . ^ 
 divine ordinances; of dili|;en(ly makini: n •ul>s4-<|ueD( 
 improvement of them, by means whrrc-'f (hry are ani- 
 mated to "preat forward toward the mark, for Ite' 
 
 prise f.f ihr hifh r«llin<r of «J...| in ("hrnl ivsua." 
 
114 
 
 BUNYAN'S COMPLETE WORKS. 
 
 would yet further add to his comfort, because 
 they were nearer the desired haven than the 
 place where at present he was; so he con- 
 sented and stayed. When the morning was up, 
 they had him to the top of the house, and bid 
 him look south; so he did; and behold, at a 
 great distance^ (Isa. xxxiii. 16, 17,) he saw a 
 most pleasant mountainous country, beautified 
 with woods, vineyards, fruits of all sorts, 
 
 flowers also, Avith springs and fountains, very 
 delectable to behold. Then he asked the name 
 of the country. They said, It was Immanuel's 
 Land ; and it is as common, say they, as this 
 hill is, to and for all the pilgrims. And 
 when thou, comest there, from thence thou 
 mayest see the gate to the Celestial City, as 
 the shepherds that live there will make ap 
 pear. 
 
 CHAPTER IX. 
 
 Christian enters the Valley of Humiliation, where he is fiercely attacked by Apollyon, hut 
 
 overcomes him. 
 
 Now Christian bethought himself of setting 
 forward, and they were willing he should. But 
 first, said they, let us go again into the armoury. 
 So they did; and when he came there, they 
 harnessed him from head to foot with what was 
 of proof, lest perhaps he should meet with as- 
 saults in the way. He being therefore thus 
 accoutred,* walked out with his friends to the 
 gate, and there he asked the Porter, if he saw 
 any pilgrim pass by? Then the Porter an- 
 swered. Yes. 
 
 Christian. Pray did you know him? 
 
 Porter. I asked his name, and he told me it 
 was Faithful. 
 
 Oh, said Christian, I know him : he is my 
 townsman, my near neighbour, he comes from 
 the place where I was born: how far do you 
 think he may be before? 
 
 Porter. He has got by this time below the 
 hill. 
 
 Well, said Christian, good Porter, the Lord 
 be with thee, and add to all thy blessings much 
 increase, for the kindness that thou hast showed 
 to me. 
 
 Then he began to go forward ; but Discre- 
 tion, Piety, Charity, and Prudence, would ac- 
 company him down to the foot of the hill. So 
 
 Great is the Lord our God, 
 
 And let his praise be great; 
 He makes his churches his abode. 
 
 His most delightful seat. 
 
 These temples of his grace, 
 
 How beautiful they stand ! 
 The honours of our native place. 
 
 And bulwarks of our land. 
 
 * See what this Christian avaiour is in Eph. vi. 
 \S, Ac. 
 "f Thus it is after a pilgrim has been favoured with 
 
 they went on together, reiterating their former 
 discourses, till they came to go down the hill. 
 Then said Christian, As it was difficult coming 
 up, so far as I can see, it is dangerous going 
 down. Yes, said Prudence, so it is; for it is 
 an hard matter for a man to go down into the 
 Valley of Humiliation as thou art now, and to 
 catch no slii) by the way ; therefore, said they, 
 are we come out to accompany thee down the 
 hill. So he began to go down, but very warily, 
 yet he caught a slip or two.f 
 
 Then I saw in my dream, that these good 
 companions, when Christian was gone down to 
 the bottom of the hill, gave him a loaf of 
 bread, a bottle of wine, and a cluster of raisins ; 
 and then he went on his way. 
 
 But now, in this Valley of Humiliation, 
 poor Christian was hard put to it ; for he had 
 gone but a little way, before he sj)ied a foul 
 fiend coming over the field to meet him ; his 
 name is Apollyon. t Then did Christian begin 
 to be afraid, and to cast in his mind whether 
 to go back or stand his ground. But he con- 
 sidered again that he had no armour for his 
 back, and therefore thought that to turn the 
 back to him might give him greater advantage, 
 with ease to pierce him with his darts ; there- 
 many special and peculiar blessings, there ia danger 
 of his being puffed up and exaited <iii <u;cosnt c; 
 them ; so did even holy Paul express it : therefore the • 
 messenger of Satan was permitted to buffet him. 2 
 Cor. xii. 7. In our present mixed sta^e, the Lord 
 knows, it would not be best for us always to dwell on 
 the mount of ripiritual joy; therefore, for the good of 
 the soul, the flesh must be humbled and kept low, lest 
 spiritual pride prevail. It is hard going down into 
 the Valley of Humiliation, without slipping into mur- 
 muring and discontent, and calliiig in question the 
 dealings of God with us. 
 
 I Apollyon signifies the destroyer. See Rev. is. 1 1. 
 
TlIK PILO RIM'S PliOGIiESS. 
 
 116 
 
 fore he rertolved to venture, ami stiiiul his 
 ground ; for, thought he, hml I no more in 
 my t'VCH than the living of my life, it would 
 be tho ho-st way to «land. 
 
 S> he wi-nt on, and Ajtollyon met him. Now 
 the MiKii-Hter was hideous to bchoUl : he was 
 clotheii with scales like a fish, (and they are 
 his pride;) he had wingx like n dragon, feet 
 like a bear, and out of his belly came tire and 
 smoke, and his mouth was as the mouth of a 
 lion. Wlien lie was come up to rhri>tian, he 
 beheld him with a disilainful countenance, and 
 thus bei^an t<» ipiestion with hinj.* 
 
 Ajxillifm. Whence came you? and whither 
 »re you lM»und ? 
 
 ChriMian. I am come from the city of De- 
 Itruction, which is the place of all evil, and am 
 going to the city of Zion. 
 
 Aj^jf/i/ou. l\y this I perceive thou art one of 
 my subjects ; for all that country is mine, and 
 I am the prince and god of it. How is it then 
 Uiat thou hast run away from thy king? Were 
 it not for that I hope thou mayest do mc more 
 service, I would strike thee now at one blow 
 to the ground. 
 
 (Virijitiim. I was born indeed in yourdomin- 
 but your service wius hard, and your 
 ■< was such as a man could not live on ; 
 *■ f«»r the wag«>a of sin is death," (lionl. vi, 23;)/ 
 !'■ ''fore when I was come to years, I did as' 
 . considerate persons do, look out if per- 
 liaps I might mend myself.f 
 
 AftttUijon. There is no prince that will thus 
 
 y lose his subjects, neither will I as yet 
 
 thee; but since thou complaincst of thy 
 
 ■ e and wages, be content to go back ; what 
 
 ■ ountry will afTortl, I do here promise to 
 
 ^". . thee. 
 
 l'Un»littn. Hut I have let myself to another, 
 •Ten to the king of princes; and how can I 
 with fairness go back with thee? 
 
 Ajtoili/on. Thou hast done in this according 
 to the proverb: — " Change a bad for a worse:" 
 
 • l>o not be tfirriflcfl though you metjt .'^atmn, and he 
 MulU Toa in the moat icrrihie form ; but mini! ibii, 
 b«fort« .^^atitn i.< •utTrr-'d to aitmck Cbri.otian, hii Lord 
 I proriili«t aii'l (Ittni him with armour; the armour 
 •f God, wherewith he ooutd «tand hit ground, conquer 
 SftUn, a.:-! repel all hi* flcry dartj. In ercrjr conflict 
 with *=atan, the baltlo in the Lord'* ; hi* *tr«n(tb it 
 ••gaicrd for onr riotory ; Ihcrcforv flght the (ood flght 
 of faith. 
 
 t All thi* i* the effr^t of believinK Ood't word, knd 
 tk« oonriotion which it brinf(<i to tho mind, nf the eril 
 «C tin, of the Jeplor»ble *tate tho*inner find* himtelf 
 la, aad of tl>« frac* and aalration of the S«n of Qod. 
 ka won ad • man believM tbeee truth*, h« quit* the 
 
 but it is ordimiry for those that have prof(.nvi«d 
 themselves his servants, after a while to give 
 him the slip, and return again to me. Do tliou 
 so too, and all shall be well. J 
 
 Chrii/ian. I have given him my faith, and 
 sworn my allegiance to him ; how tlien can I 
 go back from this, and not be hanged as a 
 traitor ? 
 
 Apol/i/on. Thou didst the same to me, and 
 yet I am willing' to pass by nil, if now thou 
 wilt yet turn again an<l go back. 
 
 C/iritifiiin. What I promised thee was in my 
 nonage ; and besides I count that the prince 
 under whose baniier I n<tw stand is able to ab- 
 solve me; yea, and to pinion also what I did 
 as to my compliance with thee: and liesidos, 
 O thou destroying Apollyon, to speak truth, I 
 like his service, his wages, his servants, his 
 government, his company and country, bettw 
 than thine ; and therefore leave oil" to |nr-<uade 
 me further; I am his servant, and I will follow 
 him. 
 
 Ajmlli/on. Consider again, when thou art ia 
 cool blood, what thou art like to meet with in 
 the way that thou gocst. Thou knowest that 
 for the most jiart, his servants come to an ill 
 end, because they are transgressors against me 
 and my ways. IIow many of them have been 
 '•j)ut to shameful deaths? And besides thoa 
 countest his service better than mine, whereas 
 he never came yet from the jtlace where he iii, 
 to deliver any that servetl him out of their 
 hands: but, as for me, how many times, as all 
 the world very well knows, have I delivered, 
 either by power or fraud, those that have faith- 
 fully served me, from him and his, though 
 taken by them : and so I will «leliver thee.|| 
 
 ChrUtinn. His forbearing at present to de- 
 liver them is on purpse to try their h«vr, whe- 
 ther they will cleave to him to the end; and, 
 as for the ill end tlu)U sayest they come to, 
 that is most glorious in their account; fur, fur 
 present deliverance, they do not much ex[>ecl 
 
 lorvioe of ihr father of lie* : and hy the failh of tho 
 truth, he i* arinol to re*i*t Sitlnn ; for it i* the i;lor; 
 of failh to draw all il« reafoning* from dirinn (ruth. 
 
 \ Here tho father of lie* deliver* a rnont awful truth, 
 but like himKcIf back* it with a lying promi*e. Moil 
 dreadful to think of, to (ct out ^ in the pr<>fo«iion of 
 Je«u«, and again to turn bark to ihe terrion <>r .'«atMi, 
 yet bow comuiun i« Ihi* I .Such reject fhri'i't truth, 
 and believe* tho dcril't lie "that all (hatl be well." 
 But their end i* ill, and their death •! t:n' *''. 
 
 \ Mark tho many (ubtle way*, ai 
 of Hatan to prvTcnt pilgrim* from j 
 way* of the I^ird. Happy for a* B*l to b« ifacrmAl 
 of Smtan't derice*. 
 
116 
 
 liUNYAN'S COMPLETE WORKS. 
 
 it ; for they stay for their glory, and then they 
 shall have it, when their Prince comes in his 
 and the glory of the angels.* 
 
 Apollyon. Thou hast already been unfaithful 
 in thy service to him ; and how dost thou hope 
 to receive wages of him ? 
 
 Christian. Wherein, O Apollyon, have I been 
 unfaithful to him? 
 
 Apollyon. Thou didst faint at first setting 
 out, when thou wast almost choked in the gulf 
 of Despond : thou didst attempt wrong ways to 
 be rid of thy burden, whereas thou shouldest 
 have stayed till thy Prince had taken it off; 
 thou didst sinfully sleep, and lose thy choice 
 things : thou wast almost persuaded to go back 
 at the sight of the lions : and when thou talk- 
 est of thy journey, and of what thou hast 
 heard and seen, thou art inwardly desirous of 
 vain-glory in all that thou sayest or doest.f 
 
 Christian. All this is true, and much more 
 which thou hast left out ; but the Prince, whom 
 I serve and honour, is merciful and ready to 
 forgive. But besides, the^e infirmities pos- 
 sessed me in thy country : for three I sucked 
 them in, and I have groaned under them, being 
 sorry for them, and have obtained pardon of 
 my Prince.J. 
 
 Then Apollyon broke out into a grievous 
 rage, saying, I am an enemy to this Prince ; I 
 hate his person, his laws, and people; I am 
 come out on purpose to withstand thee. 
 
 Christian. Apollyon, beware what you do; 
 for I am in the king's highway, the way of 
 holiness : therefore take heed to yourself. 
 
 Then Apollyon straddled quite over the 
 whole breadth of the way, and said, I am void 
 of fear in this matter; prepare thyself to die; 
 
 * Here is the precious reasoning of faith. Well 
 uii}j;ht Paul say, "Above all (or over all) taking the 
 shield of faith, wherewith ye shall be able to quench 
 all the fiery darts of the wicked one." Eph. vi. 16. 
 
 j Satan is justlj' styled the accuser of the brethren 
 of Christ, (Rev. xii. 10.) for he accuseth them before 
 God, and to their own consciences. "But they over- 
 come him by the blood of the Lamb, and by the word 
 of thoir testimony, (Rev, xii. 11,) namely, "that they 
 have redemption in the blood of Christ, even the for- 
 giveness of their sins." Eph. i. 7. 
 
 J That is the best way to own Satan's charges if 
 they be true, yea, to exaggerate them also, to exalt the 
 riches of the grace of Christ above all, in pardoning 
 all of them freely. By thus humbling ourselves, and 
 exalting Christ, Satan can get no advantage over us, 
 though this will put him into a rage against us. 
 
 II The shield of faith : the belief of what Christ had 
 done for him, and in him, and what he was in Christ, 
 justified and sanctified. This glorious confession of 
 
 for I swear by ray infernal den that thou shalt 
 go no further : here will I spill thy soul. 
 
 And with that he threw a flaming dart at hisi 
 breast ; but Christian had a shield in his hand, j 
 with which he caught it, and so prevented the 
 danger of that.jl 
 
 Then did Christian draw ; for he saw it was 
 time to bestir him ; and Apollyon as fast made 
 at him, throwing darts as thick as hail ; by the 
 which, notwithstanding all that Christian could 
 do to avoid it,§ Apollyon wounded him in his 
 head, his hand, and foot. This made Christian 
 give a little back: Apollyon, therefore, fol- 
 lowed his work amain, and Christian again took 
 courage, and resisted as manfully as he could. 
 This sore combat lasted for above half a day, 
 even till Christian was almost quite spent ; foi 
 you must know that Christian, by reason of [ 
 his wounds, must needs grow Aveaker and! 
 weaker.^y 
 
 Then Apollyon, spying his opportunity, be- 
 gan to gather up close to Christian, and wrest- 
 ling with him, gave him a dreadful fall ; and 
 with that Christian's sword flew out of his, 
 hand. Then said Apollyon, I am sure of thee 
 now : and with that he had almost pressed him 
 to death; so that Christian began to despair 
 of life. But, as God would have it,** while 
 Apollyon was fetching his last blow, thereby 
 to make a full end of this good man, Chiistian 
 nimbly stretched out his hand for his sword, 
 and caught it, saying, "Eejoice not against 
 me, mine enemy ! when I fall, I shall arise," 
 (Mic. vii. 8,) and with that gave him a dreadful 
 thrust, which made him give back as one that 
 had received his mortal wound. Christian 
 perceiving that, made at him again, saying, 
 
 faith honours Christ, repels and quenches all the fiery 
 darts of Satan, and gets the victory over him. This 
 is what Peter exhorts to : " Resist the devil, steadfast 
 in faith." 1 Pet. v. 9. 
 
 g Christian wounded in his understanding, faith, 
 and conversation. 
 
 ^ We may think this is hard work ; why should a 
 Christian be so severely attacked by Satan ? Tie 
 Lord does not give us an armour to be useless, but to 
 fight with, and prove its excellency, and in the us9 
 of it to experience his almighty power and unchange- 
 able love : for though we are weak, he is almighty to 
 strengthen us, therefore we are called upon to be 
 "strong in the Lord, and in the power of his might." 
 Eph. vi. 10. 
 
 S-s Observe that the Lord does not look on as a mere 
 spectator of our conflicts, but he strengthens us in 
 every evil day, and in every fight of faith, and brings 
 us off at last, more than conquerors thrca^h hii 
 love. 
 
THE PILGRIM'S PROGRESS. 
 
 117 
 
 'Nay, in all these things wo arc more than 
 CouqiiLTurs, through him that loved us," 
 JRom. viii. 37, 39; Jjunes iv, 7 ;) and with that 
 Ap<^»llyon spread forth his dragon wings and 
 »|)ed hiui away, that Christian saw him no 
 more. 
 
 In tliis combat no man can inuigino, unle.s3 
 he hiul scon and luurd, iw I did, what yelling 
 aiid hideous roaring ApoUyon made all the 
 time of the tight; he spake like a dragon: 
 and, on the other side, what sighs and groans 
 burxt from Christian's heart, I never saw him 
 all the while give so mueh as one pleiLsant look, 
 till he pereeiviil he had wouiuletl ApoUyon 
 with his two-etlgeil sword ; then indeed he did 
 amilo and look upward!* Hut it wils the 
 dreudfuU-st fight that ever I saw. 
 
 ^'> when the battle was over, Christian said, 
 
 ,11 here give thanks to him that hath dc- 
 
 iivrfi'il me out of the mouth of the lion, to him 
 
 that did help me against ApoUyon. And so 
 
 be did; saying: 
 
 ' I(p|xi-l>ul), the captain of thi? fienJ, 
 .'J my ruin ; therefore to tbi» end 
 Uc sviit hiin harnoss'd out ; and ho with rage 
 That hclli»h wm, did ficrcclj me engage ; 
 
 ^ Not » Tain-gtoriou«, but an humble, thankful 
 •mile. He looked up and smilinglv gave the Lord all 
 (111- ^lory of his victory. 
 
 Vo matter what wound* we get in our conflict* 
 . Satan, fur Je«us will heal them all. Itut who 
 heal Iboso which we get by complying with the 
 ..vw.l initead of rciiating him? 
 
 I Coiidicti with Satan uinko Chrintiant wary, and 
 
 ' -':<< their fwor<l, «o a* to walk with the aword uf the 
 
 ', the word of God, in Ihoir bands. At fuilh in 
 
 word prevail), the power of tvoiptation decline*, 
 
 'be Chriiilian beoomn victoriou*; yea, more than 
 
 ■ oiiqncror through th*- btuod of Jesua. 
 
 I ".Many are the afHicliona of the rightcona;" lO 
 Cbritii.tn found it. lie came off conqueror in the 
 Vallry mT Itumiliatioo, hi* wounda were healed by the 
 trr<> of life, and hi* aoul rejoiced in Ood hi* Saviour. 
 But new trial* awaited him ; he expected them. He 
 kranl a di*mal account of the valley before him ; but 
 ai hi* way lay through it, no peryua^ion* would (top 
 ki* I'r.ijjro*. 
 
 Tli(< \ .tiley of th« Shadow of Death leem* intended 
 to rrprrtrnt a variation of inward diatrrsn, conflict 
 *nd alarm, whieb ariae from unbelief, and a auppoai- 
 Uon thai God haa withdrawn the light of hia coua- 
 tenanee, and i* accompanied by manifold apprehca- 
 •ions and temptation*. Moit Chriatian* know (ume- 
 thing of thia, but perbapa very few are acquainted 
 with that great degree of horror and fear which are 
 here represenled. Tho-«ord)qnot»-) from fh- pr- ph^t, 
 icaenbo the wojte howling wil I 
 kr»el joarneycd te Caooaa ; m. 
 
 But bicaaed Michael helped me, and I, 
 Ity diut of aword, did quickly muko him fly : 
 Therefore to him let mu give liixting praiae 
 .\nd thankk, and blea.4 \u» holy name alwaya." 
 
 Then there came to him an hand with some 
 of the leaves of the tree of life, the whiek 
 Christian took and applied to the w(»uiids that 
 he had received in the battle, ami was lualed 
 immediately.f He also .sat down in that pl«t.e 
 to eat bread, and to drink of that l>ottle that 
 was gii'en him a little before: so In-ing r*- 
 freslu'd, he atldrcssed himself to his jmirney 
 with his sword t drawn in his haml ; for he 
 said, I know not but some ollu-r ent-niy may 
 be at hand. But he met with no other 
 affront from ApoUyon quite through the 
 valley. 
 
 Now at the end of this valley was another, 
 called the Valley of the Shadow of l)iulh,5 
 and Christian must needs go tlirouiili it, be- 
 cause the way to the Celestial City lay tliroujrh 
 the midst of it. Now this valley is a very soli- 
 tar)' place. The prophet Jeremiah thus de- 
 scribes it: "A wilderness, a land of de-scrto 
 and of pits; a land of drought, and of the 
 shadow of death; a land that no man (but a 
 
 lievcr's pilgrimage through thia world to heaven. 
 Low-xpiritcd persona, of a gloomy turn, or under the 
 power of Bomo nervoua disorder, arc more u.-<uully ex- 
 ercised in thia manner than others; for the subtle 
 enemy knowa how to take advantage of our weak- 
 ness, and to impress, if possible, diatresaing ideas on 
 the mind, when it ia most disposed to receive theu. 
 At auch times the imagination ia crowded with terri- 
 ble ideas, every thing looks black and big with daa- 
 gcr, reason itself ia disturbed in it* exercises, and no 
 real relief can be gained till the great Physician be 
 pleased to restore health, bcth to body and soul. 
 
 In addition to the foregoing, lei it be observed, that 
 wc must not suppose our author intended to convey 
 an idea, that all experience these trials in the saaie 
 order and degree as Christian did. Evil spirita never 
 fail, whrn not resisted by faith, to mislead, entangle, 
 or perplex the aoul, and many, not knowing fully 
 Satan's devices, are apt, in the Iryiuif Aour, to ascribe 
 auch a state wholly to desertion, which exoeedingly 
 enhance* ibeir diatress; and aa liunynn had boeo 
 greatly haraaaed in thia way. ho has girm u« a .arger 
 proportion of this shade than ia met with l>y contiairnt 
 believer*, or than the Scripture* by any means give 
 ua reason to expect ; and probably be uiennt hereby 
 to state the outlinea of bia own experience in (he pil- 
 grimngo of Christian; all due honour niu«t l.« given 
 to the word* of Chriat, who baj deelarr.l. " lie thai 
 followetb mo (Christ) shall not walk ' •'* 
 
 li^t »» Kr found in a r«n"«»n' e»»rcis« ■'•€ 
 
 • |>ri'ciou* I '-n sh^ll ac rvjoMi 
 
 . ^oi in ever^ thaaka. 
 
118 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Christian) passeth through, and where no man 
 dwelt." Jer. ii. 6. 
 Now here Christian was worse put to it 
 
 than in his fight with Apollyon , as by the 
 sequel you shall see. 
 
 CHAPTER X. 
 
 Oiristian sorely distressed in the Valley of the Shado7v of Death, through which, however, he 
 
 passes unhurt. 
 
 ] SAW then in my dream, that when Chris- 
 tian was got on the borders of the Shadow of 
 Death, there met him two men, children of 
 them that brought up an evil report of the 
 good land, (Num. xiii.,) making haste to go 
 back ;* to whom Christian spoke as follows : 
 
 Whither are you going ? 
 
 They said. Back ! back ! and we would have 
 you to do so too, if either life or peace is 
 prized by you. 
 
 Why, what's the matter? said Christian. 
 
 Matter ! said they : we were going that way 
 as you are going, and went as far as we durst; 
 and indeed we were almost past coming back : 
 for had we gone a little further, we had not 
 been here to bring the news to thee. 
 
 But what have you met with ? said Chris- 
 tian. 
 
 Men. Why, we were almost in the Valley of 
 the Shadow of Death, (Ps.xliv. 19;) but that 
 by good hap we looked before us, and saw the 
 danger before we came to it. 
 
 But what have you seen ? said Christian. 
 
 Men. Seen? Why the Valley itself, which 
 is as dark as pitch : we also saw there the hob- 
 goblins, satyrs, and dragons of the pit: we 
 heard also in that Valley a continual howling 
 and yelling, as of people under, unutterable 
 misery, who there sat bound in affliction and 
 irons ; and over that Valley hang the discour- 
 aging clouds of confusion: death also doth 
 always spread his wings over it. Job iii. 5 ; x. 
 
 » Such we frequently meet with ; who set out with- 
 out a sense of sin, true faith, real hope, and sincere 
 love to Christ ; and as sure as they go back from a 
 profession, they bring up an evil report of the way to 
 the kingdom of Christ. 
 
 •} See what it is, when men are left to will and 
 choose for themselves, they prefer their own ways, 
 though it be to destruction ; their wills are averse to 
 God's, and they choose death in the error of their 
 life ; but the faithful soul is under the reign of grace, 
 and he chooses to obey the will of God, and to walk 
 in the ways of God, though they are not pleasing to 
 desh and blood, hence true faith is tried, and a mere 
 empty profession made manifest. 
 
 22. In a word, it is every whit dreadful, being 
 utterly without order. 
 
 Then said Christian, I perceive not yet, by 
 what you have said, but that this is my way to 
 the desired haven. 
 
 Men. Be it thy way ; we will not choose it 
 for ours.f 
 
 So they parted ; and Christian went on his 
 way, but still with his sword drawn in his 
 hand, for fear lest he should be assaulted. 
 
 I saw then in my dream, so far as this Val- 
 ley reached there was on the right hand a very 
 deep ditch ; that ditch is it unto which the 
 blind have led the blind in all ages, and have 
 both there miserably perished.J Again, be- 
 hold, on the left hand there was a very dan- 
 gerous quag, into which if even a good man 
 falls he finds no bottom for his foot to stand 
 on : into this quag King David once did fall, 
 and had, no doubt, therein been smothered, 
 had not he that is able plucked him out. 
 Ps. Ixix. 14. 
 
 The pathway was here also exceeding nar- 
 row, and therefore good Christian was the 
 more put to it ; for when he sought in the dark 
 to shun the ditch on the one hand, he was 
 ready to tip over into the mire on the other : also 
 when he sought to escape the mire, without 
 great carefulness he would be ready to fall into 
 the ditch. II Thus he went on, and I heard him 
 here sigh bitterly : for besides the danger men- 
 tioned above, the pathway was here so dark, 
 that ofttimes when he lifted up his fcot to go 
 
 % The ditch on the right hand is error in principle, 
 into which the blind (as to spiritual truths, blind 
 guides) lead the blind, who are not spiritually en- 
 lightened. The quag on the left hand, means outward 
 sins and wickedness, which many fall into.. Both are 
 alike dangerous to pilgrims ; but the Lord will keep 
 the feet of his saints. 1 Sam. ii. 9. 
 
 II A tender conscience is as much afraid of corrupt 
 principles, as of sinful practices. This manifests th« 
 sincerity of the soul, even when a Christian is as- 
 saulted by the most violent and complicated tempta- 
 tions. 
 
THE PILGRIM'S PROGRESS. 
 
 IS 
 
 ■ rwnrtl, he knew not where, ni)r upon what 
 iu' .shoiiUl set it next. 
 
 Al)4)Ut the midst of the Valley, I perceived 
 
 the moiitli of hell to be, and it .ttood al.»o hard 
 
 bv the way-sitle: Now, thought Christian, 
 
 what shall I do? And ever and anon the 
 
 flame and sntoke wonid come out in such 
 
 abundance with sparks and hideous noises, 
 
 (thinpi that care«l not for Christian's sword, 
 
 as did ApoUyon before,) that he was forcetl to 
 
 put up his sword, and betake himself to another 
 
 weapon, eallctl all-^nytjtj : so he cried in my 
 
 hearinir, "O LoriTTl bcsiech thee, deliver my 
 
 Boul. ' Ts. c.xvi. 4; Kph. vi. 18. Thus he 
 
 went on a jrreat while, yet still the flanie« 
 
 would Ih' reachinir towards hini: also he hear<l 
 
 doleful voices, and rushing to and fro, so that 
 
 sometimes he thouj;ht he should be torn t<i 
 
 pieces, or tn»dden down like mire in the streets. 
 
 This frivrhtful sitrht wjis seen, an<l these tlread- 
 
 ful noises were heard by him for several miles 
 
 together: and cominj; to a )>lace where he 
 
 •'tought he heard a company of fiends* com- 
 
 _' forward to meet him, he stopped, and bc- 
 
 lU to muse what he had best to do: some- 
 
 iies he had half a thought to go back ; then 
 
 lin he thought he mi;:ht be half way 
 
 rough the Valley: he remembered also how 
 
 had already vamiuisheti many a danger : 
 
 iiiid that the danger of going back might be 
 
 much more than for to go forward. So he re- 
 
 ved to go on : yet the fiends seemed to come 
 
 irer and nearer: but when they were come 
 
 u almmst at him, he cried out with a mos^t 
 
 lement voice, "I will walk in the .strength 
 
 the Lord God;" so they gave back, and 
 
 fne no further. 
 
 ' »ne thing I would not let slip: I took no- 
 
 ' now poor Christian was so confounded 
 
 did not know his own voice; and thus 
 
 iTe«l it; just when he wjuj come over 
 
 .... : the mouth of the burning pit, one of 
 
 ■ wicked ones got behind him, and steppi>d 
 
 up «»flly to him, and whispvpngly suggested 
 
 niany grievous bla.sphemies to him, which he 
 
 • lU; ft mt\r hr B«krr|. Why dolh the Lord iofTrr 
 bi« -d? It tt for kii Klorjr : jl 
 
 U<- iiid exoile* prajcr to him ; 
 
 bat hi* low •batrt not in the \r*»i toward* them, 
 •incf h« lovingly inquire* after ihein, "Who i* thrro 
 ain->n$ ;oa that frarcth the I^rd, and walketh in 
 darkr ji. \n\ hath no light?" Thrn ho tfirn nio«t 
 pr ' to ihrm. Let him tru*t to the Lord, 
 
 ftn : If apon hi* Uod. In*, i. 10. 
 
 t Now b<>r« the coD*«irnee nanife«tii it* tendero'-o* 
 \j abhorring th« tril of S«l«a'a raggt*ttoa*. Ub 
 
 verily thought had proceetlod from bin own 
 mind! This put Christian more to it than any 
 thing that he n>et with before, even to think 
 that he should now blaspheme him that he 
 l<n-ed so much before ; yet if he could have 
 helpetl it he would not have done it : but he 
 had not the di.scretion either to stop his earn 
 or to know from whence those bla«pliemie« 
 caine.t 
 
 When Christian had travelled in this cliv 
 eonsolate condition some considerable time, he 
 thought he heard the voice of a man as going 
 before him, saying. " Though I walk tiirough 
 the Valley of the Shadow of Death 1 will fear 
 no ill, for thou art with mc."t !'«. xxiii. 4. 
 
 Then wa.s he glad, and that for these rea- 
 sons: first, because he gathered from thence, 
 that some who feared (lod were in this Valley 
 jis well JUS himself:— secondly, for that he per- 
 ceived Itod WiLS with them, though in that dark 
 and dismal state: and why not, thought he, 
 with me? though, by reason of the imped- 
 iment that attends this place I cannot per- 
 ceive it: (Job ix. 11) — thirdly, for that he 
 hoped (could he overtjike them) to have com- 
 pany by and by. So he went on, and called to 
 him that was before; but he knew not what to 
 answer, for that he also thought himself to be 
 alone. And by and by the day broke: then 
 said Christian, He hath " turned the shadow 
 of death into the morning."|| Amos v. 8. 
 
 Now morning being come, \w looked back, 
 not out of desire to return, but to see by the 
 light of the day what luizanls he had gone 
 through in the dark : so he .saw more perfectly ' 
 the ditch that was on the one hand, and the 
 quag that wa.H on the other; also how narrow 
 the way was which let! betwixt them both: 
 ah'^o now he saw the hobgoblins, and satyrs, 
 and dragons of the pit, but all afar off, for 
 after break of the day they came not nigh ; yet 
 they were discovered to him according to that ' 
 which is written, "He di.scovereth deep things 
 out of darkness, and bringeth to light \.\\9 
 Hhadow of death." Job xii. 22. 
 
 what nigh a««e«« hM the enemj (n onr brart*! Ilut 
 the Lord I* alio nigh, to »are to the otlrrmott all who 
 tru«t in him ; he will boar their erj, ami fave then. 
 Pi. xxiii. 4. 
 ♦ Thr . vj..r!"ii'- of other (alnta i« rery •■eour 
 It that other* have goo* befort 
 
 V path*. 
 I To walk III "I not (o h« dittrr«*cd fof 
 
 it. .-vr^-u. . .(>i| il. To baTc the l^gbt of 
 
 >a v, »d4 BOt 10 r^oi<M 
 
120 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Now was Christian much affected with his 
 deliverance from all the dangers of his solitary 
 way; which dangers, though he feared them 
 more before, yet he saw them more clearly now, 
 because the light of the day made them con- 
 spicuous to him. And about this time the sun 
 was rising; and this was another mercy to 
 Christian : for you must note, that though the 
 first part of the Valley of the Shadow of Death 
 was dangerous ; yet this second part, which he 
 was yet to go, was, if possible, far more dan- 
 gerous:* for, from the place where he now 
 stood, even to the end of the Valley, the way 
 was all along set so full of snares, traps, gins, 
 and nets, here, and so full of pits, pitfalls, deep 
 holes, and shelvings down there ; that had it 
 been dark, as it was when he came the first 
 part of the waj^, had he had a thousand souls, 
 they had in reason been cast away : but, as I 
 said just now, the sun was rising. Then said 
 he, " His candle shineth on my head, and by 
 his light I go through darkness." Job xxix. 3. 
 
 In this light therefore he came to the end of 
 the Valley. Now I saw in my dream, that at 
 the end of this Valley lay blood, bones, ashes, 
 and mangled bodies of men, even of pilgrims 
 that had gone this Avay formerly ; and while I 
 was musing what should be the reason, I spied 
 a little before me, a cave, where two giants. 
 Pope and Pagan,! dwelt in old time ; by whose 
 power and tyranny the men, whose bones, 
 
 * This means the raging of persecution for the 
 truth's sake, and those dreadful deaths which the mar- 
 tyrs suffered in the cause of Christ and his glorious 
 Gospel and precious salvation. But here Christian 
 had the blessed light of the glorious Gospel. 
 
 j- The inhabitants of this kingdom are not thought 
 to be in any immediate danger, either from Pojoe or 
 Pagan. Yet something like the philosophical part of 
 Paganism seems to be rising from the dead, while 
 Popery grows more infirm than ever: and as, even by 
 the confession of the late king of Prussia, who was a 
 steady friend to the philosoi^hical infidels, " they are 
 by no means favourable to general toleration ;" it is 
 nt)t improbable, (says the Rev. Mr. Scott,) but Pagan 
 persecution may also in due time revive. Our author, 
 however, has described no other persecution than what 
 
 blood, ashes, &c., lay there were ei-uelly put to 
 death. But by this place Christian went with- 
 out much danger, whereat I somewhat won- 
 dered ; but I have learnt since, that Pagan has 
 been dead many a day ; and, as for the other, 
 though he be yet alive, he is, by reasou of age, 
 and also of the many shrewd brushes that he 
 met with in his younger days, grown so crazy 
 and stiff in his joints, that he now can do little 
 more than sit in his cave's mouth, grinning at 
 pilgrims as they go by, and biting his naila 
 because he cannot come at them. 
 
 So I saw that Christian went on his way : 
 yet at the sight of the old man that sat in the 
 mouth of the cave, he could not tell what to 
 think ; especially because he spoke to him, 
 though he could not go after him, saying, 
 "You will never mend till more of you be 
 burned." But he held his peace, and set a 
 good face on it, and so went by and catched no 
 hurt.J Then sang Christian, 
 " Oh world of wonders ! (I can say no less) 
 That I should be preserv'd in that distress 
 That I have met with here ! Oh blessed be 
 That hand that from it hath deliver'd me. 
 Dangers in darkness, devils, hell, and sin, 
 Did compass me while I this vale was in : 
 Yea, snares, and pits, and traps, and nets did lie 
 My path about, that worthless, silly I 
 Might have been catch'd, entangled, and cast down : 
 But since I live, let Jesus wear the crown." 
 
 Protestants in his time carried on against each other 
 with very great alacrity. 
 
 J Nothing shall harm us while we are followers of 
 that which is good. This every faithful soul can tes- 
 tify ; for the Lord will give grace and glory, and no 
 good thing will be withheld from those who walk up- 
 rightly. Such are the inestimable blessings conse- 
 quent on steadfastly fighting the good fight of faith. 
 The real Christian, amidst all his temptations, shall 
 hold on his way, while his whole soul sings, '• Let 
 Jesus wear the crown." 
 
 Then let my soul arise. 
 
 And tread the tempter down: 
 My Captain leads me forth 
 To conquest and a crown. 
 A feeble saint shall win the day, 
 Tho' death and hell obstruct the way. Watt* 
 
THE PILGRIM'S rROGEESS. 
 
 V2\ 
 
 CllAriKIi XI. 
 
 0irij>iian ineett with an eucellent cumpanion in Faithful, uith uhum he hn.t vuirh itrufitnbU 
 
 conversation. 
 
 Now JLS Christian went on his way, he came 
 U) a little asc-ont, which wiu nL>4t up on pur- 
 pose tliat pilgrims might see bt'lnre thcui.* 
 Up tlu're, therefore, Chri-stian went, anil look 
 ing fonvard, he saw Faithful before him up<«n 
 bin journey. Then said Christian aloud, " Ho, 
 ho! so ho! stay, and I will be your eonipan- 
 ion." At that Faitiiful looked behind him; to 
 whom Christian cried, "Stay, stay, till I come 
 to you ;" but Faithful answered, " No, I am 
 upon my life, and the avenger of blood is be- 
 ••••id nie." t 
 
 Vt tltis Christian was somewhat moved, and 
 putting to all his strength, he quickly got up 
 with Faithful, and did also overrun him ; so the 
 Ust wjis first. Then did Christian vain-glor- 
 iously smile, because he had gotten the start of 
 his brother : but not taking goo<l heed to his 
 feet, he suddenly stumbletl and fell, and could 
 not rise again until Faithful came up to help 
 hiiu.t 
 
 Then I sjiw in my dream they went very 
 lovingly on together, and had sweet discourse 
 of all things that had happened to them in 
 their pilgrimage: and thus Christian began: 
 
 My honoured and well-beloved brother Faith- 
 ful, I am glad that I have overtaken you : and 
 
 -t CiihI has so temiHjreil our spirits that we 
 walk OS companions in this so pleasant a 
 
 I-' 
 
 I j'll. I had thought, dear friend, to have 
 had your company quite from our town, but you 
 did get the start of n>e; wherefore I wius forced 
 to a)nie thus much of the way alone. 
 
 Chriftian. How long did you stay in the city 
 •of n—triiftion, before you set out after me on 
 
 yot:- ..re? 
 
 i 1 ill I could stay no longer;} for 
 
 there was great talk presently after you were 
 fone on* •' • ■— •■•• would, in a short tim'e, 
 
 * Tb« 1. people : ho h»j c»j( up, bjr 
 
 Mao( of bi« word and proiniir*, ni»ojr a Htilp hill of 
 pVMpcet and comfort in their ««jr, Ihmt the/ tnajr look 
 iHVftrd with ple*«are and delight. 
 
 f It i« Kood to beware and be jealoaa of what eom- 
 paajr we fall into. Many hare Joinvd bortfal profea- 
 Mn inatead of profitable pilgrim*. 
 
 X now 9oon doth tpiritual pride chow itj ear««<l 
 kaad. in thinking we bare oHt«trippe<l another ! Then 
 4Uf«r x* near, a fall i* at band, if wc hunibU not uor- 
 MItw b«for« 'be Lord Tkc vrrT i Tt..!!* h»n.l w« 
 
 with fire from heaven be burnetl down to the 
 ground. 
 
 i'hridifin. What! and did ronr neighbour! 
 Uilk so? 
 
 Faithful. Yes, it wiw tor a while in every Ixjdy'H 
 mouth. 
 
 Christian. What! and did no more of them 
 but you come out to escape the danger? 
 
 Faithful. Though there was, as I said, a great 
 talk thereabout, yet I do not think they did 
 firmly believe it. For, in the heat of the di»- 
 course, I heard some of them deridingly 8i>eak 
 of you and your desperate journey ; for so they 
 called this your ])ilgrimage. lUit I did believe, 
 and do still, that the end of our city will bw 
 with fire and brimstone from above; and there- 
 fore I have made my escape. 
 
 Christian. Did you hear no talk of neighbour 
 Pliable? 
 
 Faithful. Yes, Christian, I heard that he fol- 
 lowed you till he came to the slough i>f De- 
 spond : where, as some said, ho fell in ; but he 
 would not be known to have si> done ; but 1 am 
 sure he was soundly bedaubed witii tli:it kind 
 of dirt. 
 
 Christian. And what said the neighlnnii- t.i 
 him? 
 
 Faithful. He hath since his going back been 
 had greatly in derision, and that among all 
 sorts of people ; some do mock and despise 
 him, and scarce will any set him on work. He 
 is now seven times worse than if he had never 
 gone out of the city. 
 
 Christian. But why should they Ik; so set 
 against him, since they al.Ho despised the way 
 that he fors(K)k ? 
 
 Faithful. Oh, they say, " Hang him ; he i-i a 
 turncoat! he was not true to his prtifessi«)n :" 
 I think God has stirred up even bia enemiea tc 
 
 need to help ui, whum wo had frequently ander- 
 valued. 
 
 I Thi* epi«ode, no to tprak, with other* of the same 
 kind, giro* our author a happjr a<lv>ii !>.-.■ <>f rarring 
 the eharacler* and experience* of ' ->< found 
 
 In real life; and oi^thu* aroiding '.:. :- fault of 
 
 making one man a alandard for othen, in tba elreaa- 
 •tancea of hi* religiou* progre**. 
 
 I Tbi* i* the e*f with errry pilgrim. Prom Ik* 
 powerful conviction* which he haj from abore, of kit 
 atatc and danger, b« i* arged hj nMCMity (o fl«« fr«M 
 th" wra'h •" ~'in». 
 
122 
 
 BUNYAN'S COMPLETE WORKS. 
 
 hiss at liim, and make him a proverb, because 
 he hath forsaken the way. Jer. xxix. 18, 19. 
 
 Ch"istian. Had you no talk with him before 
 you came out ? 
 
 FaMhful. I met him once in the streets, but he 
 leered away on the other side, as one ashamed 
 of what he had done : so I spake not to him.* 
 
 Christian. Well, at my first setting out, I had 
 hopes of that man; but now I fear he will 
 perish in the overthrow of the city: for "it 
 hath happened to him according to the true 
 proverb, The dog is turned to his vomit again ; 
 and the sow that was washed, to her wallowing 
 in the mire." 2 Pet. ii. 22. 
 
 Faithful. They are my fears of him too : but 
 who can hinder that which will be? 
 
 Well, neighbour Faithful, said Christian, let 
 us leave him, and talk of things that more im- 
 mediately concern ourselves. Tell me now 
 what you have met with in the way as you 
 came: for I know you have met with some 
 things, or else it may be writ for a wonder. 
 
 Faithful. I escaped the slough that I perceived 
 you fell into, and got up to the gate without 
 that danger ; f only I met with one, whose name 
 was Wanton, that had like to have done me a 
 mischief. 
 
 Christian. It was well you escaped her net ; 
 Joseph was hard put to it by her, and he es- 
 caped her as you did ; but it had like to have 
 cost him his life. Gen. xxxix. 11, 13. But 
 what did she say to you ? 
 
 Fa ii/tful. You cannot think, but that you know 
 something, what a flattering tongue she had; 
 she lay at me hard to turn aside with her, prom- 
 ising me all manner of content.J 
 
 Christian. Xay, she did not promise you the 
 content of a good conscience. 
 
 Faithful. You know that I mean all carnal 
 and fleshly content. 
 
 Christian. Thank God you have escaped her : 
 " the abhorred of the Lord shall fall into her 
 ditch." Prov. xxii. 14. 
 
 Faithful. Nay, I know not whether I did 
 wholly escape her or no.|| 
 
 * Apostates from the profession of Christ cannot 
 look his followers boldly in the face ; some convictions 
 will follow them, till their hearts are hardened, and 
 their consciences seared. 
 
 t Though no sinner will flee from the wrath to come 
 to Christ for salvation, till the Spirit has convinced of 
 sin, and deserved wrath and destruction: yet all do 
 not fall under the like despondency of soul, at first 
 Betting oat. 
 
 J Fleshly lusts will plead hard, and promise fair. 
 Hs])py those who look to the Lord for power against 
 
 Christian. "^Tiy, I trow you did not consent 
 to her desires. 
 
 Faithful. No, not to defile myself; for I re- 
 membered an old writing that I had seen which 
 said, " her steps take hold on hell." Prov. v. 5 ; 
 Job xxxi. 1. So I shut mine eyes, because I 
 would not be bewitched with her looks : then 
 she railed on me and I went my way. 
 
 Christian. Did you meet with no other as- 
 sault as you came ? 
 
 Faithful. 'When I came to the foot of the hill 
 called Difficulty, I met with a very aged man, 
 who asked me what I was, and whither bound? 
 I told him that I was a pilgrim to the Celestial 
 City. Then said the old man. Thou lookest' 
 like an honest fellow ; wilt thou be content to 
 dwell with me, for the wages that I shall give 
 thee ? Then I asked him his name, and where 
 he dwelt? He said his name was Adam the 
 first,! and that he dwelt in the town of Deceit. 
 Eph. iv. 22. I asked him then what was his 
 work? and what the wages he would give? 
 He told me, that his work was many delights ; 
 and his wages, that I should be his heir at last. 
 I further asked what house he kept, and what 
 other servants he had ? So he told me that his 
 house was maintained with all the dainties in 
 the world, and that his servants were those of 
 his own begetting. Then I asked how many 
 children he had? He said, that he had but 
 three daughters, " the Lust of the Flesh, tlie 
 Lust of the Eyes, and the Pride of Life," (1 
 John ii. 16 ;) and that I should marry them if 
 I would. Then I asked how long time he 
 would have me to live with him ? And he told 
 me, as long as he lived himself. 
 
 Christian. Well, and what conclusion came 
 the old man and you to at last? 
 
 Faithful. "Why, at first I found myself some- 
 what inclinable to go with the man, for I 
 thought he spake very fair ; but looking in his 
 forehead as I talked with him, I saw there 
 written, "Put ofi" the old man with hia 
 deeds." 1[ 
 
 Christian. And how then? 
 
 them, and eye his precious promises, that we may es- 
 cape them. 
 
 1] A jealous conscience is grieved for temptations of the 
 flesh to lust, and can hardly quit itself of guilt. This 
 makes the cleansing blood of Christ exceeding precious, 
 while the soul is sunk into humility and self-loathing. 
 
 g That is original sin, and inward corruption, which 
 has infected our whole nature. 
 
 f Blessed is the man who does not consult withflesi 
 and blood, but looks to and obeys what is written bj 
 the Lord. 
 
THE PILGRIM'S PROOItESS. 
 
 123 
 
 Iaitf[fuL Then it came burning hot into my 
 fiiiiul, whatever he said and however he flat- 
 teretl, wlien lie got mo home to his house he 
 would sell me for a slave. So I bid him for- 
 Ijcar to talk, for I wi>uld not come near the 
 door of his house. Tlien he reviled me, and 
 told me, that he would s«'nd such a one after 
 me, that should nuike my way bitter to my 
 fioul. So I turned to go away from him; but 
 j«wt a.s I tunuxl myself to go thence I felt 
 him take hold of my Hesh, and give me such 
 a deadly twitch back, that I thought he had 
 pulletl part of me after himself:* this made 
 me cry, "O wretched man!" Rom. vii. 24. So 
 i went on my way up the hill. 
 
 Now, when I had got about half-way up I 
 looked Ix'hiud me, and saw one coming after 
 roe, swift as the wind; so he overtook me just 
 HlM>ut the place where the settle stands. 
 
 hist there, said Christian, did I sit down to 
 
 I me; but being overcome with sleep, I 
 re l<ist this roll out of my bosom. 
 
 / ailh/ul. lh»t, good brother, hear me out : so 
 n a» the man overtook me, he was but a 
 word and a blow; for down he knocked me, 
 and laid me for dead. But when I was a little 
 lie to myself again, I aski*d him wherefore 
 served me so? lie said, Hecause of thy 
 ret inclination to Adam the first :t and with 
 
 I I he struck mc another deadly blow on the 
 ust, and beat nie down backward: so I lay 
 
 ul his foot :lh dead as before. When I came to 
 mysrlf again I cried to him for mercy: but he 
 said, I know not how to show mercy: and 
 with that kniK'kcd me down again. He had 
 
 ibtlcHi) made an end of me but that one 
 I iiiK' by and bid him forbear. 
 
 ( Vi, ;.'(-i/j. Who was it that bid him forbear? 
 
 I'tithj\tl. I did not know him at first, but as 
 he Weill by I |M'rceivcd the holes in his hands 
 and his side: then I concluded that he was our 
 I><rd. >Sj I went up the hill. 
 
 Chriatian. Tho man that overtook you was 
 
 * Th' ' <in in hard to b« borne, it ii good 
 
 l)t>»<.-n .,. .:-. eril. Though it nikkoa a« 017, 
 
 •*<) i»r-'.. hr I '■■ jrot it tend* to kc«'p np » ncnic of our 
 want oi riiri'it, «nd of the worth of him, and that 
 aothing le*« Iban b«ing dolirered bjr tho blood of 
 Christ, will p«rf<H:t cot islvation. 
 
 t Thi* in aftcrwartl* explained to b« Moms, or the 
 >*w of *tod. Thiuk not that the law reocheth onljr to 
 oatw»rt( action!): dkj, but it rcschelh to tho thoughtj 
 »Dd inttntjof the heart. It knoeki a man'* hope* 
 down and etirMi him to death, eren only for tecretlj 
 inclitiiiit,- lo lin. So ttriot, to ^1 ' turv, ii (ho 
 
 bolj law of (}od. Heoe* none t> ^ou*, rain- 
 
 glonoa* Mol* c«a pkM* %k» teati coanaene* ia their 
 
 M08CS. He spareth none, neither knoweth he 
 how to show mercy to tho.He that transgress his 
 law. 
 
 Faithful. I know it very well; it was not the 
 first time that he has met with me It was ho 
 that came to me when I dwelt securely at 
 home, and told mo he would burn my iimme 
 over my head if I stayed there. J 
 
 Chrinlian. But did you not see the )ii.ii.-«i- 
 that st<K)d there on the top of tho hill on the 
 side of which Moses met you? 
 
 Faithful. Yes, and the lions too, before I came 
 at it: — but, for the lions, I think they were 
 asleep; for it was ;ibout noon ; — and becau-se I 
 had so much of the day before me, I piLs.scd by 
 the Porter, and came down the hill. 
 
 Christian, lie told me, indeed, that he saw 
 you go by; but I wish you had called at tho 
 house, for they would have showed you bo 
 many rarities, that you would scarce have 
 forgot them to the day of your death. But 
 pray tell mo, did you meet nobody in the valley 
 of ilumility? 
 
 Faithful. Yes, I met with one Dwcontent, who 
 would willinirly have persuaded me to go back 
 again with him: his rea.son was, for that the 
 valley was altogether without honour. Ho 
 told mc moreover, that there to go- was the 
 way to disoblige all my friends, as Pride, Ar- 
 rogancy, Self-Conceit, Worldly-Glory, with 
 others, who he knew, as he said, would be 
 von.* much offended if I made such a fool of 
 myself jus to wade through this valley. !| 
 
 Chriatian, Well, and how did you answer 
 him? 
 
 Faithful. I told him. That although all these 
 that he named might claim kindreti of me, 
 and that rightly, (for indeed they were my rc- 
 latioiw according to the flesh;) yet since I be- 
 came a pilgrim, they have disowned me, an«l I 
 also have rejected them; and therefore they 
 are to me now no more than if they had never 
 
 obedience to the law, and trutt in their own right««a*- 
 De« for JiiJitiQcation. 
 
 I That tinner who never had a threaieiing Bery 
 viiit from Moaei, ia jct ojleep in bin «inf, and tecure 
 in hi* foul, though nnder the our*e and wratb of tha 
 fiery law of Ood. 
 
 \ Here ob»erre the different experiene^ of Chria- 
 tian*, in regard to the enemiea thejr meet with. Wa 
 do not read that Chriatian wb» t-"1 ' ' «- «> -in- 
 tent, u Faithful waa: bat yet K. ind 
 got the »>etter of thia enemy. .V» .' !,>•■- h • oa 
 much more eonlrnt«>d than other*. The r»aJoning of 
 failb will e»er prrrail orer (hat diw^ntent whieh 
 apring* from pride, arroganey, aelf-ormeeil, aad ■ 
 lhir»t for worldly glory, rieb««, and pWarara. 
 
124 
 
 BUNTAN'S COMPLETE WORKS. 
 
 been of my lineage. I told him, moreover, 
 that as to this valley, he had quite misrepre- 
 sented the thing; for "before honour is hu- 
 mility," "and a haughty spirit before a fall." 
 Therefore, said I, I had rather go through this 
 valley to the honour that was so accounted by 
 the wisest, than choose that which he esteemed 
 most worthy our affections. 
 
 Christian. Met you with nothing else in that 
 valley ? 
 
 Faithful. Yes, I met with Shame ; but of all 
 the men that I met with in my pilgrimage, he, 
 I think, bears the wrong name. The other 
 would be said nay, after a little argumentation 
 and somewhat else, but that bold-faced Shame 
 would never have done. 
 
 Christian. Why, what did he say to you ? 
 
 Faithful What! why he objected against re- 
 ligion itself; he said, it was a pitiful, low, 
 sneaking business for a man to mind religion ; 
 he said that a tender conscience was an un- 
 manly thing; and that for a man to watch 
 over his words and ways, so as to tie up him- 
 self from that hectoring liberty that the brave 
 spirits of the times accustomed themselves 
 unto, would make him the ridicule of the 
 times. He objected also, that but few mighty, 
 rich, or wise, were ever of my opinion ; nor 
 any of them neither, before they were per- 
 suaded to be fools, and to be of a voluntary 
 fondness to venture the loss of all for nobody 
 knows what. John vii. 48 ; 1 Cor. i. 26 ; iii. 
 18 ; Phil. iii. 7, 9. He moreover objected the 
 base and low estate and condition of those that 
 were chiefly the pilgrims of the times in which 
 they lived ; also their ignorance, and want of 
 understanding in all natural science. Yea, he 
 did hold me to it at that rate also, about a great 
 many more things than here I relate ; as, that 
 it was a shame to sit whining and mourning 
 under a sermon, and a shame to come sighing 
 and groaning home: that it was a shame to 
 ask my neighbour forgiveness for petty faults, 
 or to make restitution where I have taken 
 from any. He said also, that religion made a 
 man grow strange to the great, because of a 
 ferv vices, which are called by finer names ; 
 and made him own and respect the base, be- 
 
 * Nothing can be a stronger proof that we have lost 
 the image of God, than that shame which is natural 
 to us, concerning the things of God. This, joined to 
 the shame of man, is a very powerful enemy to God's 
 truths, Christ's glory, and our soul's comfort. Better 
 at once get rid of our apprehensions, by declaring 
 boldly for Christ and his cause, than stand shivering 
 «(n the brink of profession, ever dreading the loss of 
 
 cause of the same religious fraternity ; and in 
 not this, said he, a shame ? * 
 
 Christian. And what did you say to him ? 
 
 Faithful. Say ! why I could not tell what to 
 say at first. Yea, he put me so to it, that my 
 blood came up in my face : even this Shame 
 fetched it up, and had almost beat me quite 
 oS". But at last I began to consider that " that 
 which is highly esteemed among men is had 
 in abomination with God." Luke xvi. 15. 
 And I thought again. This Shame tells me 
 what men are ; but it tells me nothing what 
 God, or the word of God is. And I thought 
 moreover, that at the day of doom we shall 
 not be doomed to death or life, according to 
 the hectoring spirits of the world, but accord 
 ing to the wisdom and law of the Highest. 
 Therefore, thought I, what God says is best, 
 though all the men in the world are against 
 it : seeing then that God prefers his religion ; 
 seeing God prefers a tender conscience ; seeing 
 they that make themselves fools for the king- 
 dom of heaven are wisest; and that the poor 
 man that loves Christ is richer than the greatest 
 man in the world that hates him — Shame, de- 
 part, thou art an enemy to my salvation ; shall - \ 
 I entertain thee against my sovereign Lord? 
 how then shall I look him in the face at his 
 coming? Should I now be ashamed of his 
 ways and servants, how can I expect the bless- 
 ing? Mark viii. 38. But indeed this Shame 
 was a bold villain ; I could scarce shake him 
 out of my company : yea, he would be haunt- 
 ing of me, and continually whispering me in 
 the ear, with some one or other of the in- 
 firmities that attend religion : but at last I 
 told him, it was but in vain to attempt further 
 in this business ; for those things that he dis- 
 dained, in those I did see most glory : and so 
 at last I got past this importunate one. And 
 when I had shaken him oflf then I began to sing : 
 
 " The trials that those men do meet withal, 
 That are obedient to the heavenly call, 
 Are manifold, and suited to the flesh, 
 And come, and come, and come again afresh. 
 That now, or sometimes else, we by them may 
 Be taken, overcome, and cast away. 
 Oh let the pilgrims, let the pilgrims, then 
 Be vigilant, and 'quit themselves like men." 
 
 our good name and reputation : for Christ says, (awful 
 words,) " Whosoever shall be ashamed of me and of 
 my words in this adulterous and sinful generation, of 
 hipi also shall the Son of man be ashamed when he 
 Cometh in the glory of his Father." Mark viii. 3€. It 
 is one thing to be attacked by shame: and another 
 thing to be conquered by it. 
 
TIIK riLGRIM 
 
 Chrittian. I am glad, my brother, that thou 
 ^id.Ht with^taml this villain »o bnivcly ; for of 
 dll, HA thou sayest, I think he had tho wrong 
 name: for lie is »o bold as to follow us in tho 
 stn-fts and to attempt to put us to shame 
 before all men: that is, to make us ashamed 
 of that which is gcMnl.* But if he wjw not 
 himself audacious, he would never attempt to 
 do as he does : but let us still resist him ; for, 
 notwitlistanding all his bravadoes, he pro- 
 moteth the fool, and none else. "The wise 
 tliall inherit glory," said Solomon, " but 
 shame shall be the promotion of fools." 
 l*rov. lii. ;15. 
 
 Failhfiil. I think we must cry to him, for help 
 .;i.'.iinst Shame, that would have us be valiant 
 for truth uj>on the earth. 
 
 ChriMinn. Yc»u say true: but did you meet 
 nobody else in that valley? 
 
 Faithfttt. No, not I, for I had sunshine all the 
 
 'S PROGRESS^ ^ ■ • joij 
 
 rest of the way thhaugh Hint, imiJ iiJso t))rc>9^h 
 the Valley of the Slurfrtw dIJtVrath, ,^^ 
 
 Chr'utian. It was well for you ; I nm BUro it 
 fared far otherwise with me: I hail for a long 
 sejLS(tn, as »(Mtn .is almo««t I entered into that 
 valley, a dreailful combat with that foul fiend 
 Apollyon; yea, I thought verily he would 
 have killed me, especially when he got tne 
 down, and crushed me under him, as if he 
 would have crushed me to pieces: for as he 
 threw me, my sword flew out of my hand ; 
 nay, he told nie he was sure of me ; but I 
 cried to (lod, and he heard me, and delivered 
 me out of all my troubles. Then I entered 
 into the Valley of the Shadow of Deatn, and 
 had no light for almost half the way through 
 it. I thought I should have been killed there 
 over and over : but at last day brake, and the 
 sun arose, and I went through that which waa 
 behind with far more ease and quiet. 
 
 CHAPTER XII. 
 
 I' he picture of an empty professor accuratchj ilranm in the character of Talkative, sou of 
 
 Mr. Saij-iveU, of Prating-roiv. 
 
 >[ouEovKR I saw in my dream, that as they 
 lit on, Faithful, as he chanced to look on 
 • side, saw a man, wh«jse name is Talkative, 
 'king at a distance bcsidi's them ;t for in 
 ■« place there was room enoi^h for them all 
 walk. He was a tall man, and something 
 re comely at a disljincc than at hand. To this 
 ■11 Faitlilul addrcjwed himself in this manner: 
 Friend, whither away? are you going to the 
 heavenly countrj'? 
 
 Tt'':ifirr. I am going to the same place. 
 J'lifhj'il. That is well: then I hope we may 
 have your g<M)d company. 
 
 T\tUnfiir. With a ver}' good will will I 1)0 
 your companii>n. 
 
 Fniih/'i'. <'Min<' on then, and let us go to- 
 gether, an<l li t u.-i s|M>nd our time in dLscoursing 
 of things that arc profitable. 
 
 * Ckriiitian cxp«rienc«« perfectly %fn« in rp};»rd to 
 «baiii<<. Nu one er«r Mt oat Tor glory, but he w»« 
 ktlackrtl hjr ohatne in the wbj. UiTing wajr to 
 •b»inr, prorentJ mncb Klorjr being brought to onr 
 Je«a», wbo ij not aahkined to call at brethren. Ileb. 
 ii. II. Ala* ! we are prone to be Mhanied of Cbrial, 
 of hi* words, au<l of bis way*, which ihonld be oar 
 gre*te<it glory. Ob let o* cry for more boldnei* for 
 Cbri«t, oar b««t friend, th*t •hame may hide it« pitiful 
 ktad, and tkalk away from oj a< oar greatest enemy. 
 
 Talknlire. To talk of things that arc good, to 
 me is very acceptable, with you or with any 
 other; and I am glad that I have met with 
 those that incline to so good a work; for, to 
 speak the truth, there are but few that care 
 thus to spend their time as they .ire in their 
 travels ; but choose much rather to be speak- 
 ing of things to no profit: and this hath beeo 
 a trouble to me. 
 
 Faithful. That is indectl a thing to Imj la- 
 mentiil ; for what thing so worthy of the tii« 
 of the tongue and month of men on earth, aa 
 are the things of the G(hI of heaven? 
 
 Talkative. I like you wonderful well, for 
 your sayings arc full of conviction : and, I will 
 add, what things are so pleasant, and what »o 
 profitable, as to talk of the things of (iixl? 
 
 What things so plciisant? tliat is, if u nuto 
 
 Avham'd of Je*u«l ye« we may, 
 Whrn we're no tin to wath away, 
 No tear* to wipe, no joyi to crave 
 Or no immortal loul to tare. 
 
 f There i* a great difference between baring nolioaa 
 in the brad, and bring able to talk of d^cirinea of 
 grace, and ezpcrirncing the grace and power of tbo«« 
 doctrine* in tb* boMt. Look to yoarMlvM. S 
 Jobs 8. 
 
126 
 
 BUNYAN'S COMPLETE WORKS. 
 
 hath any delight in things that are wonderful : 
 for instance, if a man doth delight to talk of 
 the history or the mystery of things ; or if a 
 man doth love to talk of miracles, wonders, or 
 signs, where shall he find things recorded so 
 delightful, and so sweetly penned, as in the 
 Holy Scripture? 
 
 Faiihjul. That's true : but to be profited by 
 such thing.-i in our talk be our chief design. 
 
 Talkative. That is it that I said ; for to talk 
 of such things is most profitable: for by so 
 doing a man may get knowledge of many 
 things; as, of the vanity of earthly things, 
 and the benefit of things above. Thus in 
 general : but more particularly, by this a man 
 may learn the necessity of the new birth ; the 
 js insufficiency of our works ; the need of Christ's 
 '? righteousness, &c. Besides, by this a man may 
 N learn what it is to repent, to believe, to pray, 
 4; to suffer, or the like ; by this also a man may 
 vJ learn what are the great promises and consola- 
 j tions of the Gospel, to his own comfort. Fur- 
 ther, by this a man may learn to refute false 
 ^ opinions, to vindicate the truth, and also to 
 (^ instruct the ignorant.* 
 
 FaUUful. All this is true, and glad am I to 
 k hear these thin^ from you. 
 ^ Talkative. Alas! the want of this Ls the cause 
 {J^ that so few understand the need of faith, and 
 •^ the necessity of a work of grace in their souls, 
 in order to eternal life ; but ignorantly live in 
 \ the works of the law, by which a man can by 
 
 no means obtain the kingdom of heaven, 
 v^ Faithful. But, by your leave, heavenly know- 
 .. ledge of these is the gift of God ; no man at- 
 ^ taineth to them by human industry, or only by 
 v^ the talk of them. 
 
 /• Talfcative. All that I know very well : for a 
 
 ^ man can receive nothing except it be given 
 
 him from heaven ; all is of grace, not of works : 
 
 I could give you an hundred Scriptures for the 
 
 confirmation of this. 
 
 Well then, said Faithful, what is that one 
 thing that we shall at this time found our dis- 
 course upon? 
 
 TalfMiive. What you will: I will talk of 
 things heavenly, or things earthly; things 
 moral, or things evangelical; things sacred, 
 
 * la not here the very gtaodard of orthodoxy ? 
 Hence observe, a mere professor may learn, like a 
 parrot, to talk of sound doctrines, and may have a 
 sound judgment concerning them; while his heart is 
 rotten, as to any experience of them, love to them, 
 ana the power and influence of them upon his affec- 
 tions and his life. Many own Christ for their master 
 DOW, whom as their judge be will condemn hereafter. 
 
 or things profane; things past, or things to 
 come ; things foreign, or things at home ; things 
 more essential, or things circumstantial ; pro- 
 vided that all be done to our profit. 
 
 Now did Faithful begin to wonder; and 
 stepping to Christian (for he walked all this 
 while by himself) he said to him, but softly, 
 What a brave companion have we got ! surely 
 this man will make a very excellent pilgrim. 
 
 At this Christian modestly smiled, and*said, 
 This man, with whom you are so taken, will 
 beguile with this tongue of his twenty of them 
 who know him not. 
 
 Faithful. Do you know him then ? 
 
 Christian. Know him? yes, better than he 
 knows himself. 
 
 Faithful. Pray what is he ? 
 
 Christian. His name is Talkative ; he dwelleth 
 in our town ; I wonder that you should be a 
 stranger to him ; only I consider that our town 
 Ls large. 
 
 Faithful. Whose son is he? and whereabouts 
 doth he dwell? 
 
 Christian. He is the son of one Say-well, he 
 dwelt in Prating-row ; and is known, of all that 
 are aojuainted with him, by the name of Talk- 
 ative in Prating-row ; and, notwithstanding his 
 fine tongue, he is but a sorry fellow.f 
 
 Faithful. Well, he seems to be a very pretty 
 man. 
 
 Christian. That is, to them that have not 
 a thorough acquaintance with him; for he is 
 the best abroad, near home he is ugly enough : 
 your saying that he is a pretty man, brings to 
 my mind what I have obsers'ed in the work of 
 the painter, whose pictures show best at a dis- 
 tance, but very near more unpleasing. 
 
 Faithful. I am ready to think you do but 
 jest, because you smiled. 
 
 Christian. God forbid that I should jest 
 (though I smiled) in this matter, or that I 
 should accuse any falsely. I will give you a 
 further discovery of him : this man is for any 
 company, and for any talk ; as he talketh now 
 with you, so will he talk when he is on the 
 ale-bench ; and the more drink he hath in big 
 crown, the more of these things he hath in his 
 mouth : religion hath no place in his heart, or 
 
 f Are we not forbid to speak evil of any man ? Ti- 
 tus iii. 2. Is not Christian guilty of this? No; for 
 where the glory of God, and honour of the Gospel is 
 at stake, and there is danger of a brother's being de- 
 ceived by a mere talkative, loose, wicked professor, 
 here it is right, and the nature of things require it, 
 that we should detect and expose such in a be<;oming 
 spirit. 
 
TIIK PILGRIM'S PROGRESS. 
 
 127 
 
 boti<4v or convt-rtation ; nil hi* hath litth iti his 
 U^iipK'. iiinl hilt rrligion U tu iiiakt- u ii<>i-><- 
 thfrrwith.* 
 
 /<iiM/ii/. Shv youm)? tlu*n I .1111 in thi<« man 
 grnitly <l«>tfivc<l. 
 
 Chrittiiin. I)tvci\f«| I you • 
 rriiu-inlHT thr pnivrrl», " i 
 not ;" hut " the kinploin of <i<M.i \» not in wopl, 
 I. lit in |M»wor." Malt, xxiii. .'); 1 0»r. iv. 2»>. 
 talkcth of prayvr, of rr|N*nUncc, of faith, 
 nini uf thr new birth ; but he know* but only 
 to talk of thrni. I haw bot'n in hiti funiily, 
 Ktxl li:i' <1 hini iMith at honip ami 
 
 abriMol , mw what I Miy of him ii« th«< 
 
 truth. Hit iiouM' \» a/« onipty of rclijcion, a* 
 thr whito of an v^ \* uf Mivour. There ik 
 there neither prayer, nor i>i|rn of re|>entantv 
 ft»r win ; yi**, the brut«\ in hi» kind, ncrvw (hmI 
 far U-tttT than he. He in the very Mtain, re- 
 pr tt know 
 
 hi I have a 
 
 I wonl in ail that eiui ol the town where 
 <lwfUi>, thnuigh him. Thun luiy the o>m- 
 •I |N>«>|tle that know him — " A wint abntad, 
 iiikI a devil at home." Hi« |KM)r fninily tind;* 
 It iu> : he in i>ueh a ehurl, Hueh a railer at, and 
 %a " >\v with i . 
 
 Oei' A how t'l i 
 
 Men itiiii have am with him Miy r 
 
 h. It. r t,, ,1, .1 with .1 1 — :luin with him; ; . 
 t ther shall liave at their haiuL<«. 
 
 up llIM 
 
 :mL< in an\ 
 
 •^M," (lor M> he calU the hrxt ap|H*ar- 
 
 : a trndor cunocienec,) he r«lU them 
 
 '■* and bl«M-khe«ilK, and br no nieanii will 
 
 ; ' tlicm in much, or i«|>oak to their eoiu- 
 
 • m lM-fori< othfm. For mv part I am 
 
 •W«. 1 
 tk« IDU«< 
 
 lalu (on'.' 
 
 tkaa frMin tb« aiurij i(«or*ai aad prufui*. tihaa 
 
 ■•4 •«ui<l t«rh. 
 
 t Hr»'l ili<< «ri I ir«aibW, j* «h«M pmfMtloa li*« 
 wm\y on t-'i- ' n.- I-, <>ut wko a«T«r •tp«ri»ne«<l thr 
 !•*• •n<< 1 yoMr •oal*. Ob bo> 
 
 M« Ud ( <3..l. »mI Willi lb- 
 
 1 nuuir ni' 
 
 r- ■ 
 
 
 . 
 
 lh«r« aN 
 
 1 
 
 »>T thrm. 
 
 • 1 • 1 
 
 ,; ■ 
 
 Fufkjitl. Wi-11, my bnrtbrr, I a tc 
 
 Ih-Ijcvc you; not only bccaa«c } j 
 
 know him, but aNo because like a C 
 you make your rejiorta of men. For 1 ».»... ...t 
 
 think that you «|>eak tho«c thing* of ill will, 
 
 ■ m*»fp than 
 
 \ oil ^ 
 
 at t: u 
 
 report at their hanih* only, that are rnemioa to 
 reIi)(ion, I should have thought it ha«l been a 
 alander, (a lot that often fall* fmrn ba<l men's 
 mouthn, ujHjn ' •'•-•- 
 
 wioiiA:) hut at At 
 
 many more am l«ad, ot mv ' I 
 
 can pnive him piilty of. II. . n 
 
 an> a.<>hanu>«l of him ; they can neit u 
 
 bn)ther nor friend: the rerk- naii....^ iiu 
 
 among them, makes them blu<h, if they know 
 him. 
 
 f'.ti/h/ul. WVll. I iie<? that toying and duin^ 
 an* ' ■ i hereafter I nhall U'tter ob- 
 
 »erv. 11. 
 
 liwiMum. They are two thinir* ind^xl, and 
 
 are aa divome an ar\> the wml and the Itody ; for, 
 
 a^ the biMly without the soul m but a dead ear- 
 
 .-. if it It. ■ »d 
 
 rho -.vil 
 
 part. 1 re 
 
 1 and the f r- 
 
 lem and widows in their affliction, and to kerp 
 
 himiH'lf uni*|Mttted fnmt the worhl." Jamea i. 
 
 22. 27. This Talkative is not aware of; he 
 
 • » 
 
 An 
 iMiul. ilrantig IB hut iii* llie imimihk "' ^he 
 s<>e«l ; talking; ii* not siitficient to prove that 
 fruit b indeed in the heart and life : and let us 
 
 awure <nf^ '• '\:\i at the i!-' ' ■' ••■••n 
 
 dhall l»e I nlinir U> t :i. 
 
 It uiU 11 ■ 'U 
 
 but " NV ■rf 
 
 onlvf ' I and a 
 
 ••c 
 
 pllgriaii oT J»*ii<, r*«J Ihi*. fta4 c>** (''"^7 t" 
 Lord, for •••ing yo« frvai r*«ii»( la b^rrvo b*- 
 
 \ Tbo«(h »lnn»rt »r» rt^rrm*^. «p^ *b*4r 
 «»«b*J •« 
 
 Will 
 
 -'lb 
 
 
128 
 
 BUNYAN'S COMPLETE WORKS. 
 
 The end of the world is compared to our har- 
 vest ; and you know men at harvest regard 
 nothing but fruit. Not that anything can be 
 accepted that is not of faith ; but I speak this 
 to show you how insignificant the profession of 
 Talkative will be at that day. 
 
 Faithful. This brings to my mind that of 
 Moses, by which he described the beast that is 
 clean, (Lev. xi ; Deut. xiv.) — he is such an one 
 that parteth the hoof and cheweth the cud; 
 not that parteth the hoof only, or that chew- 
 eth the cud only. The hare cheweth the cud, 
 but yet is unclean, because he parteth not the 
 hoof. And this truly resembleth Talkative; 
 he cheweth the cud, he seeketh knowledge ! he 
 cheweth upon the word ; but he divideth not 
 the hoof, but he parteth not with the way of 
 sinners ; but, as the hare, he retaineth the foot 
 of a dog or bear, and therefore he is unclean. 
 
 Christian. You have spoken, for aught I 
 know, the true Gospel sense of those texts. 
 And I will add another thing: Paul calleth 
 some men, yea, and those great talkers too, 
 " sounding brass and tinkling cymbals ;" that 
 is, as he expounds them in another place, 
 "things without life, giving sound." 1 Cor. 
 xiii. 1, 3. " Things without life ;" that is, with- 
 out the true faith and grace of the Gospel; 
 and consequently things that shall never be 
 placed in the kingdom of heaven among those 
 that are the children of life, though their 
 sound, by their talk, be as it were the tongue 
 or voice of an angel. 
 
 Faithful Well, I was not so fond of his 
 company at first, but am as sick of it now. 
 What shall we do to be rid of him? 
 
 Christian. Take my advice, and do as I bid 
 you, and you shall find that he will soon be 
 sick of your company too, except God shall 
 touch his heart and turn it. 
 
 Faithful. What would you have me to do ? 
 
 Christian. Why, go to him, and enter into 
 some serious discourse about the poioer of re- 
 ligion ; and ask him plainly, when he has ap- 
 proved of it, (for that he will,) whether this 
 thing be set up in his heart, house, or conver- 
 sation ? * 
 
 Then Faithful stepped forward again, and 
 said to Talkative, Come, what cheer? how is it 
 now? 
 
 faith without works is dead, and a dead faith never 
 begets living hope upon a risen Saviour; nor will it 
 avail, when he shall appear as the Judge. 
 
 * Without this, all is empty notion, mere sound, and 
 unavailing profession. Men only take up fancy for 
 faith ; the form of godliness, instead of the power : 
 
 Talkative. Thank you, well; I thought we ' 
 should have had a great deal of talk by this 
 time. 
 
 Faithful. Well, if you will, we will fall to 
 it now ; and since you left it with me to state 
 the question, let it be this : How doth the sav- 
 ing grace of God discover itself when it is in 
 the heart of man ? 
 
 Talkative. I perceive, then, that our talk 
 must be about th.e power of things: well, it is 
 a very good question, and I shall be willing to 
 answer you; and take my answer in brief 
 thus : — first, where the grace of God is in the 
 heart, it causeth there a great outcry against 
 sin. Secondly — 
 
 Faithful. Nay, hold, let us consider of one 
 at once; I think you should rather say, It 
 shows itself by inclining the soul to abhor its 
 sin. 
 
 Talkative. ^Tiy, what difference is there 
 between crying out against, and abhorring of, 
 sin? 
 
 Faithful. Oh ! a great deal. A man may 
 cry out against sin, of policy, but he cannot 
 abhor it but by virtue of a godly antipathy 
 against it : I have heard many cry out against 
 sin in the pulpit, who yet can abide it well 
 enough in the heart, house, and conversation. 
 Joseph's mistress cried with a loud voice, as if 
 she had been very holy ; ^»ut she would will- 
 ingly, notwithstanding that, have committed 
 uncleanness with him. Gen. xxxix. 11, 15. 
 Some cry out against sin, even as the mother 
 cries out against her child in her lap, when she 
 calleth it slut, and naughty girl, and then falls 
 to hugging and kissing it. 
 
 Talkative. You lie at the catch, I perceive. 
 
 Faithful. No, not I ; I am only for setting 
 things right. But what is the second thing 
 whereby you will prove a discovery of a work 
 of grace in the heart? 
 
 Talkative. Great knowledge of Gospel mys- 
 teries. 
 
 Faithful. This sign should have been first; 
 but, first or last, it is also false ; for knowledge, 
 great knowledge, may be obtained in the mys- 
 teries of the gospel, and yet no work of grace 
 in the soul. 1 Cor. xiii. Yea, if a man have 
 all knowledge, he may yet be nothing, and so, 
 consequently be no child of God. When 
 
 and the old nature is dressed up in the specious ap- 
 pearance of new pretensions. True faith will ever 
 show itself by its fruits; a real conversion, by tho 
 life and conversation. Be not deceived : God is not 
 mocked with the tongue, if the heart is not right to- 
 wards him in love and obedience. 
 
THE PILGIilM'S PROGRESS. 
 
 129 
 
 Christ said, "Do ye know all tlu-se things?" 
 
 un<l the disrii)U»s had answered, Yi-s, — ho 
 
 nddrd, " Blessed are ye if ye do tliem." He 
 
 dotli nut hiy the ble:»riiug in the knowing of 
 
 theuj, but in the doing of thenj. For there is 
 
 A kni»\vlf«l;;e lliat is not attoncU'd with doing: 
 
 •*hi" that knowi'th his nnustor's wijl, and doeth 
 
 it n<it." A man may know like an angel, and 
 
 ytt be no Christian: thi-refore your sign of it 
 
 is not true. Indeinl, to l-uow, is a thing that 
 
 pleiL'^fth talkers and boiusters; but to do, id that 
 
 which plea-seth God. Not that the heart can 
 
 'hI without knowledge; for without that 
 
 ■ art is naught. There are therefore two 
 
 >f knowledge: knowU-dge that resteth in 
 
 ire speculation of things, and knowledge 
 
 that is acrompaniinl with the grace of faith 
 
 and love, which put^ a man upon doing even 
 
 the will of G<hI from the heart : the finit of 
 
 will serve the talker; but without the 
 
 . the true Christian is not content : " Give 
 
 Klerstanding, and I shall keep thy law; 
 
 1 shall ob>i rvi it with my whole heart." 
 
 \ix. 34. 
 
 Lnfiir. V-'u m .u the catch again; this 
 for edifieaitiou. 
 
 Well, if you please, propound 
 ,'n how this work of grace discover- 
 ed t" where it i.s. 
 '.iitivf. Not I ; for I see we shall not 
 
 'h/nl. Well, if you will not, will you give 
 .ive to do it ? 
 
 •. You may use your liberty. 
 . A work of grace in the .soul dis- 
 ■lii itself either to him that hath it, or to 
 jiu. Icrs by. 
 
 To him that hath it, thus : it gives him con- 
 rictiitn of sin, especially of the defilement of 
 bib naturi-, aixl the sin of unbelief for the sake 
 >f whi' !i !• \* -iir<- to InMlamued, if he findeth 
 nnt III. rtv at <i.Mi's hand, by faith in Jesus 
 t. Mark xvi. 1«j ; John xvi. 8,9; Rom. 
 J I. This »ight and sense of things workcth 
 him sorn<w #nd shame for Hin; he findeth, 
 uoreover, revealed in him the Savi*»ur of the 
 foflil, and the altsolute necessity of closing 
 rith liiin for life; at the which he fimleth 
 iun_'>ri!i:rs an<i thirstings after him; to which 
 iuni;> TMigs, dec, the promise U made. Ps. 
 
 * 1 < on\j, it what will oridonee lh»( we 
 
 r* r- , ■ of Chri«(. honour hi* nsme and hia 
 
 nithn, aiiil r««oinixirnd hi* r«li)(ion in tho world. 
 V'ithoat thi< powrr of Kodline**, wo have onlj a name 
 
 livf, whilf wo arc dc*<l to tho [>uw«r of th« tio«pcl. 
 
 ixammo v.iiir»rl!' : lr...k t.i vour wan. 
 
 xxxviii. IS; Jer. xxxi. 19; Matt. v. C; Acta iv. 
 12; (Jal. i. l'», li); Kev. xxi. tJ. Now accord- 
 ing to tho strength or weakness of his faith in 
 his Saviour, so is his joy and peace, so i» his 
 love to holiness, so arc his dwires to know him 
 more, and also to serve him in this world. Hut 
 though, I .say, it discovereth itself thus unto 
 him, yet it is but seldom that he is able lu 
 conclude that this is a work of gntce: Ixraiwo 
 his corruptions now, and his abused reason, 
 make his mind to misjudge in this matter: 
 therefore in him that hath his work, there is 
 re<|uired a very sound judgment, before he can 
 with steadiness conclude that this is a work 
 of grace. 
 
 To others It is thus discovered: — 1. Hy an 
 experimental confession of his faith in Chri-st. 
 2. By a life answerable to that confession ; to 
 wit, a life of holiness, heart-holiness; family- 
 holiness, (if he hath a family,) and by eunver- 
 aation-holiness in the world; which in the 
 general teaeheth him inwardly to abhor his 
 sin, and himself for that in secret; to suppress 
 it in his family, and to promote holiness in tho 
 world : not by talk only, as an hypocrite or 
 talkative person may do, but by a practical 
 subjection in faith and love to the power of 
 the word.* I's. I. 23; Iw-ek. xx. 43; Matt. v. 8; 
 John xiv. lo; Rom. x. 9, 10; Thil. iii. 17, 20. 
 And now, sir, as to this brief description of 
 the work of grace, and also the discover)' of it, 
 if you have aught to object, object ; if not, 
 then give me leave to propound to you a 
 Vcon<l question. 
 
 Talkative. Nay, my part is not now to object, 
 but to hear: let mo therefore have your second 
 (pu-stion. 
 
 Faithful. It is this : Do you experience this 
 first part of the description of it ; and doth 
 your life and conversati(jn testify the same? «)r 
 standeth yf>ur religion in word or ton</iir, and 
 ^ot in (/<•*•'/ and truth f Pray, if you incline to 
 answer me in this, say no more than you know 
 the God al)ove will say Amen to; luid also 
 nothing but what your conscience am ju.-tify 
 yoti in: *' for not he who commendeth himself 
 is Hpproveil, but whonj the I.,<irdeoiiimendelh." 
 1 . »:iy I am thus and thus, when my 
 
 'II and all my neighlnmrs teM n>e I 
 lie, is great wickedni'ss.t 
 
 Xhei> Till: .tW.. :.r first 1» Mil I., blush; but 
 reoov' Vou oodm 
 
 f BIcm«k|, faithful dralinjt; «)h that it »aa morw 
 pHM-iiMxl in tho world and in tho churrh '. How Ikaa 
 would rain Ulkvr* b« d«te«t«<l io th« on«^ aad dnv«a 
 
 ..ut ,.f Ihr Cither ! 
 
130 
 
 BUNYAN'S COMPLETE WORKS. 
 
 now to experience, to conscience, and God; 
 and to appeal to liim for justification of what 
 is spoken : this kind of discourse I did not ex- 
 pect ; nor am I disposed to give an answer to 
 such questions; because I count not myself 
 bound thereto, unless you take upon you to be 
 a catechiser : and though you should so do, yet 
 I may refuse to make you my judge. But I 
 ])ray, will you tell me why you ask me such 
 questions ? * 
 
 Faithful. Because I saw you forward to talk, 
 and because I knew not that you had aught 
 else but notion. Besides, to tell you all the 
 truth, I have heard of you, that yoti are a man 
 whose religion lies in talk, and that your con- 
 versation gives this your profession the lie. 
 They say you are a spot among Christians; 
 and that religion fareth the worse for your un- 
 godly conversation ; that some already have 
 stumbled at your wicked ways, and that more 
 are in danger of being destroyed thereby ; your 
 religion, and an ale-house, and covetousuess, 
 and uncleanness, and swearing, and lying, and 
 vain company-keeping, «&c., will stand to- 
 gether. The proverb is true of you, which is 
 said of a harlot, to wit, that " she is a shame 
 to all women ;" so you are a shame to all pro- 
 fessors. 
 
 Talkative. Since you are ready to take up re- 
 ports, and to judge so rashly as you do, I can- 
 not but conclude you are some peevish or mel- 
 ancholic man, not fit to be discoursed w'ith: 
 and so adieu.f 
 
 Then came up Christian, and said to his" 
 brother, I told you how it would happen ; your 
 words and his lusts could not agree. He had 
 rather leave your company than reform his 
 life ; but he is gone, as I said : let him go, the 
 
 * Heart-searching, soul-examining, and close ques- 
 tioning of the conduct of life, will not do with talk- 
 ative professors. Ring a peal on the doctrines of 
 grace, and m'any will chime in with you ; but speaB" 
 closely how grace operates upon the heart, and in- 
 fluences the life to follow Christ in self-denying obe- 
 dience, they cannot bear it : they are offended with 
 you, and will turn away from you, and call you 
 legal. 
 
 •j- Where the heart is rotten, it will ward oflF convic- 
 tion, turn from a faithful rej^rover, condemn him, and 
 justify itself. Faithful dealing will not do for un- 
 
 less is no man's but his own : he has saved ug 
 the trouble of going from him ; for, he contin- 
 uing (as I suppose he will do) as he is, he 
 would have been but a blot in your company : 
 besides, the apostle says, "From such with- 
 draw thyself" 
 
 Faithful. But I am glad we had this little 
 discourse with him ; it may hapj^eu that he 
 will think of it again: however, I have dealt 
 plainly with him, and so am clear of his blood 
 if he perisheth.J 
 
 Christian. You did w^ell to talk so plainly 
 to him as you did ; there is but little of thin 
 faithful dealing w'ith men now-a-days, and that 
 makes religion to stink so in the nostrils of 
 many as it doth : for there are these talkative 
 fools, whose religion is only in words, and are 
 debauched and vain in their conversation, that, 
 being so much admitted into the fellowship of 
 the godly, do puzzle the .world, blemish Chris- 
 tianity, and grieve the sincere. I wish that all 
 men would deal with such as you have done ; 
 then should they be either made more com- 
 formable to religion, or the company of saints 
 would be too hot for them. Then did Faithful 
 say— 
 
 ' How Talkative at first lifts up his plumes ! 
 How bravely doth he speak ! How he presumes 
 To drive down all before him ! But so soon 
 As Faithful talks of heart-work, like the moon 
 That's past the full, into the wane he goes : 
 And so will all but he that heart-work knows." 
 
 I 
 
 Thus they went on talking of what they had 
 seen by the way, and so made that way easy 
 which would otherwise no doubt have been 
 tedious to them : for now they went through 
 a wilderness. II 
 
 faithful souls. Mind not that, but be faithful to the 
 truth. 
 
 J Mind this. These are right principles to act from, 
 and right ends to have in view, in faithful reproving, 
 or aiming to convict our fellow-sinners. Study and 
 pursue these. 
 
 II Spiritual observations and conferences on past ex* 
 periences are very enlivening to the?sonl. Thty very 
 often change the wilderness of dejection into a gardoB 
 of delights ; and so beguile the weary steps of pil- 
 grims through tedious paths. Christians, look 
 more to Christ, and talk more to each other of hit 
 love to j'ou, and dealings with you. 
 
 I 
 
THE PILORLV'S PROGRfJSS. 
 
 131 
 
 CIIArTKll XIII. 
 PtTseculiun tx/iibUtd, in the tnatmcnt oj L'/irij<tiun and i'uitltj'ui tn \ unity iuir. 
 
 Now whrn Christian and Faithful \vori> got 
 aluiikst <juiie out of this wikKTue.****, Faitliful 
 chanotil to cjust hi:* eye back, ami spiiil one 
 coming after them, ami he knew him. Oh ! 
 said Faithful to his brother, who conu^M yon- 
 der? Then Christian looked, and sxiid, It is 
 my gootl friend Evangel is-t. Ay, and my 
 good friend too, said Faithful; for it wju» he 
 that set me in the way to the pate. Now as 
 Kvangeli.st came up unto them, he thus 
 •saluted them : 
 
 I'eace be with you, dearly beloved; and 
 
 .ee be to yi»ur helpers. 
 
 ' 'hri*tian. Welconie, weleome, my good 
 Lvangelist, the sight of thy eonntenance 
 bring-> to my remembranee thy ancient kind- 
 
 ^ and unwearied labours for my eternal 
 
 A. 
 
 \ nd a thousand times welcome, said good 
 
 thful; thy company, O sweet Evangelist, 
 
 \ desirable is it to us poor pilgrims ! * 
 
 I hen said Evangeli.st, How hath it fared 
 
 II you, my friends, since the time of our 
 •. parting? what have you met with, and 
 v have you behaved yourselves?! 
 
 i'hen Christian and Faithful told him of all 
 igs that had happened to them in the way ; 
 i how, and with what difficulty, they had 
 arrivi'd to that place. 
 
 Kik'iit glad am I, sjiid Evangelist, not that 
 I have met with trials, but that you have 
 ti victors, and for that you have, not- 
 iistanding many wcakncssos, continued in 
 in>- way to this very day. I say, right glad 
 am I of this thing, and that for my own sake 
 and yours. I hav- ! you have reaped ; 
 
 and the day is i ■n " Ixith he that 
 
 •«we«J and they that rea|>ed shall rejoice to- 
 gether;" that is, if you hold out ; " for in duo 
 lime ye shall reap, if you faint not." John iv. 
 ;?♦>; Ual. vi. 9. The crown is before you, and 
 it is an uncorruptible one; "so run that you 
 may obtain it." Sonic there bo that set out 
 
 for this crown, and after lluy have gone I'ur 
 for it, anotlur conus in ami takes it from 
 them; "hold fast therefore that you have, let 
 no man take your crown," (1 Cor. iv. 24, 27; 
 Rev. iii. 1 :) you are not yet out of the gun- 
 shot of the devil : "you have not resisted unto 
 bl(M>d, striving against sin:" let the kingdom 
 be always before you, and believe steadfastly 
 concerning things that are invisible: let noth- 
 ing that is on this side the other world get 
 within you : and, ab<»ve all, look well to your 
 own hearts, and to the lusts thereof, for they 
 are "deceitful abovcall things, and desperately 
 wicked :" set your faces like a flint; you have 
 all power in heaven and earth on your side.J 
 
 Then Christian thanked him f<»r his ex- 
 hortation ; but told him withal, that they 
 would have him speak further to them for 
 their help the rest of the way; and the rather, 
 for that they well knew that he was a prophet, 
 and could tell them of things that might 
 happen unto them, and how they might resist 
 an«l overcome them. To which request Faitli- 
 ful also consented. So Evangelist began as 
 folio weth :• 
 
 My sons, you have heard in the words of the 
 truth of the Gospel, that "you must through 
 many tribulations enter into the kingdom of 
 heaven." And again, that " in every city, 
 bonds atid atllictions abide on you;" and 
 therefore you cannot expect that you should 
 go long on your pilgrimage without them, in 
 some sort or other. You have found some- 
 thing of the truth of these te^tim«»nies upon 
 you already, and more will immediately fol- 
 low : for now, as you s«e, you arc almost out 
 of this wilderness, and therefore ytni will soon 
 como into a town, that you will by and by so* 
 before you ; and in that town you will 1>« 
 hardly beset Hith enemies, who will strain 
 luml but they will kill you; and be you sure 
 that one or both of you must seal the ti-sti- 
 mony which you bold with blood: but "be 
 
 •oul't prufii, M » •urttaod » bi««*vd (ign of » piigrim'* 
 •pirit. 
 
 •<>ul. «h .icrt 
 
 of I'hrtti , »at m n Ub how 
 
 oftro >Jo ii»int«:«n « .t cloM ex- 
 
 X iicrt! !• • i»li-p»c'i wor-l 
 inx «nd of flhortatiuD. to 
 in bo|M>, watcbful over our 
 
 Iho n.rV fill.- I.-.r I. \'' 
 
 th 
 
 
132 
 
 BUNYAN'S COMPLETE WORKS. 
 
 you faithful unto death, and the King will 
 give you a crown of life." He that shall die 
 there, although his death will be unnatural, 
 and his pains perhaps great, he will yet have 
 the better of his fellow, not only because he 
 will be arrived at the Celestial City soonest, 
 but because he will escape many miseries that 
 the other will meet with in the rest of his 
 journey. But when you are come to the town, 
 and sliall find fulfilled what I have here re- 
 lated, then renrember your ft-iend, and 'quit 
 yourselves like men ; and commit the keeping 
 of your souls to your God iu "well-doing, as 
 unto a faithful Creator." * 
 
 Then I saw in my dream, that when they 
 were got out of the wilderness, they presently 
 saw a town before them; the name of that 
 town is Vanitj'; and at that town there is a 
 fair kept, called Vanity Fair: it is kept all 
 the year long : it beareth the name of Vanity 
 Fair, because the town where it is kejit is 
 "lighter than vanity," and also, because all 
 that is there sold, or that cometh thither, is 
 vanity. As is the saying of the wise, "All 
 that cometh is vanity." Eccles. i. 2, 14; ii. 17; 
 xi. 8 ; Isa. xl. 17. 
 
 This fair is no new-erected business, but a 
 thing of ancient standing; I will show you the 
 original of it. 
 
 Almost five thousand years agone,- there were 
 pilgrims walking to the Celestial City, as these 
 two honest jjersons are: and Beelzebub, Apol- 
 lyon, and Legion, with their companions, per- 
 ceiving, by the jiath that the i>ilgrims made, 
 that their way to their city lay through this 
 town of Vanity, they contrived here to set up 
 a fair ; a fair, wherein should be sold all sorts 
 of vanity ; and that it should last all the year 
 long: therefore, at this fair, are all such mer- 
 chandise sold, as houses, lands, trades, places, 
 honours, preferments, titles, countries, king- 
 doms, lusts, pleasures; and delights of all 
 sorts, as whores, bawds, wives, husbands, chil- 
 
 • Woe unto them that fold their hands, and fall 
 asleep in strong confidence! You see what hard work 
 yet lay before these pilgrims. Let us ever remember, 
 this is not our rest. AVe must be pressing forward, 
 fighting the good fight of faith, labouring to enter 
 into that rest which remaineth for the people of God: 
 looking diligently, lest we fail of the grace of God. 
 Ilcb. xii. 5. 
 
 f A just description of this wicked world. How 
 many, though they profess to be pilgrims, have never 
 yet set one foot out of this fair, but live in it all the 
 year round ! They walk according to the course of 
 this world. Eph. ii. 2. For .he god of this world hath 
 blinded their mind. 1 Cor. iv. 4. You cannot be a 
 
 dren, masters, servants, lives, blood, bodies, 
 souls, silver, gold, pearls, precious stor.es, and 
 what not! 
 
 And moreover, at this fair there is at all 
 times to be seen jugglings, cheats, games, 
 plays, fools, apes, knaves and rogues, and that 
 of everj' kind. 
 
 Here are to be seen too, and that for nothing, 
 thefts, murders, adulteries, false-swearers, and 
 that of a blood-red colour, f 
 
 And as in other fairs of less moment, there 
 are several rows and streets under their proper 
 names, where such wares are vended, so here 
 likewise you have the proper places, rows, 
 streets, (viz. countries and kingdoms,) where 
 the wares of this fair are soonest to be found. 
 Here is the Britain row, the French row, the 
 Italian row, the Spanish row, the German row, 
 where several sorts of vanities are to be sold. 
 But as in other fairs some one commodity is 
 as the chief of all the fair, so the ware of Rome 
 and her merchandise is greatly promoted in 
 this fair: only our English nation, with some 
 others, have taken a dislike thereat. J 
 
 Now, as I said, the way to the Celestial City 
 lies just through the town where this lusty 
 fair is kept : and he that will go to the city, 
 and yet not go through this town "must needs 
 go out of the world." The Prince of princes 
 himself, when here, went through this town to 
 his own country, and that upon a fair day too : 
 yea, and as I think, it was Beelzebub, the chief 
 lord of this fair, that invited him to buy of his 
 vanities; yea, would have made him lord of 
 the fair, would he but have done him reverence 
 as he went through the town : yea, because he 
 was such a person of honour, Beelzebub had 
 him from street to street, and showed him 
 all the kingdoms of the world in a little time, 
 that he might, if possible, allure that Blessed 
 One to cheapen and buy some of his vanities ; 
 but he had no mind to the merchandise, and 
 therefore left the town without laying out so 
 
 pilgrim, if you are not delivered from this world »nd 
 its vanities ; for if you love the world, if it has your 
 supreme afi'ections, the love of God is not in you. 1 
 John ii. 15. You have not one grain of faith in 
 Jesus. 
 
 f The doctrine of the Church of Rome. It is much 
 it) be wished, that the vile presumption of man's bar- 
 tering with God, and purchasing a title to heaven, by 
 his performing terms and conditions of salvation, 
 meriting heaven by his good works, and procuring 
 justification by his own obedience, Id the exalting his 
 pride, and the debasing the work and glory of Christ, 
 was totally rejected by us. But alas ! these proud; 
 unscriptural notions too much prevail 
 
THE PILGRIM'S PROGRESS. 
 
 133 
 
 nuioh as one farthing upon theae vauitif?*. 
 Matt. iv. S, 'J; Luke iv. 5, 7. Tliis fair* tiieri- 
 foro, is an ancient thing, of hmg stuuiUng, and 
 a very great fair. 
 
 Now these pilgrims, jis I said, nm«t needs go 
 thmugii thi.>s fair. Well, so tlicy did; but, be- 
 litild, even its they enteretl into the fair, all tlu' 
 [leople in tlu' fair were moved, and the town 
 it.-i'lf, as it were, in a hubbub ab«>ut them: and 
 lliat for sevenil reaniins: for, 
 
 First, The pilgrims were clotluHl with sueli 
 kind of raiuK-nt, as was diverse from the rai- 
 ment of any that traded in that fair. The 
 pit)plc, therefi>re, of the fair, nuidc a great 
 g:izing U|M»n them: some said they were fools, 
 ll Cor. iv. 9, 10;) .Home, they were bedlams; 
 ami some, they were outlandish men. 
 
 ."^fcondly, And, as they wondered at their 
 apparel, so they did likewi.«»e at their speech; 
 for few could understand what they sjiid: they 
 naturally 8|>oke the language of Canaan; but 
 tlu'v that kept the fair, were the men of this 
 World: so that from one end of the fair to the 
 otlu'r, they seemed barbarians each to the 
 uliior. 
 
 Thirdly, Dut that which did not a little 
 amuse the merchandisers was, that these pil- 
 -.Tirns .set very light by all their wares; they 
 < .ire<l not so much as to look upon them; and 
 ii tlu'v ealh'tl upon tlu^m to buy, they would 
 put tlu-ir fingers in their ears, and cry, "Turn 
 iway mine eyes from beholding vanity," (Ps. 
 • xix. :^7;) and l(M>k upwards, signifying, that 
 their trade and trallic was in heaven. 
 
 One chanceil, mockingly, beholding the car- 
 riages of the men, to say unto them, " What 
 \>ill ye buy?" but they looking gravely ujMin 
 iiim, said. We " buy the truth I"' * I'rov. xxiii. 
 'I'y. At that, tliere was an JK-casion tjiken to 
 'lopise the men the more : 8ome mocking, some 
 taunting, some speaking reproachfully, and 
 
 ,■ i!!ing Uj>on others to smite them. At 
 . . :._'^ came to a hubbub and great stir in 
 
 * .An odd rapljr. What do thejr me«D ? That thej 
 
 arr neither afreid nor Mbftmed to uwn, what wai the 
 
 one •jbjpci of their foul's punuit — the Truth. UnJcr- 
 
 ' i hereby that the whole world, which lictb io 
 
 liir.aj, •nffcr tbcmtelvet to be deceived by a lie, 
 
 . •- under the deluiiun of the father of lie*. In 
 
 'ion In ihi*, oil believer* in Chri.«t are *aid to 
 
 ■ : the truth. 1 John iii. 10. They know and b«- 
 
 •■ve that r-apilal truth with which Uud (peak* frvm 
 
 'I. " This i* my beloved Son, in whom I am well 
 
 I." Matt. iii. I*. Tht« truth, that Je«u« i* the 
 
 ' Uud, and our only Sarioar, lie* at the foun<la- 
 
 ; tXX their hop«; and to K«t more acquainted 
 
 i\'-'u bim, i* the grand object of their punnit. For 
 
 the fair, insomuch that all onler wan co» 
 foundiKl. Now wjts word prt-Si^-nlly brought to 
 the great one of the fair, who quickly came 
 down, and deputed twnie of hi« mn«t trusty 
 frientU to take tlnme men into examina:! 
 about whom the fair wits alnnMt overtu: 
 S> the men swtv brought to fx.imii 
 they that sal upon tlu-m, lunkiil tii. 
 tlu y caunc, whither they went, and what tiiev 
 did there in such an unusual garb? The in, n 
 told them that they were pilgridwand «tr:> 
 in the world ; and that they were going to i;i.ir 
 own country, which was the heavenly Jeru- 
 salem, (Heb. xi. 13, KJ;) and that lluy had 
 given no occasion to the nu-n of the town, nor 
 yet to the merchantli.sers, thiw to abuse 
 and to stop them in their journey ; exc j , 
 was for that, when one asked them what they 
 would buy, they said they would buy the 
 truth. But they that were appointe«l to exam- 
 ine them, did not believe them to be any . 
 than bedlams and nnid, or else such as cm 
 put all things into confusion in the fair. '1 : 
 fore they took them and beat them, and ■. 
 smeared them with dirt, and then put them 
 into the cage, that they might be nuide a • 
 tacle to all the men in the fair.f The: 
 tJiey lay for some time, and were mail, 
 objects of any man's H|Mirt or malice, or rev. 
 the great one of the fair laughing still at all 
 that befell them. Hut the men being ]iaticnt, 
 and " not rendering railing for railing, but 
 contrariwise, blessing," and giving good words 
 for bad, and kindness for injurit<a done, some 
 men in the fair that were more olxservin^' a;i.i 
 less pn-judiced than the rest, began to rh ,. 
 and blame the ba>»er sort, for their eonti:.;;.:. 
 abuses done by them to the men: they tliut 
 fore in angry manner let lly at them again, 
 counting them as bad as the men in the cn.r<<. 
 and telling them, that they scented I'oni : 
 rati-s, and should be nuui' r 
 
 misfortune. The others r. ; . .; 
 
 this th« world hatet them ; aod Satan, who U aa 
 enemy to thia truth, ttir* np the world a(%iaM 
 i them. "For, (*ayi our Lord.) they are not of lb* 
 world, even a* I am not of the world." John xvlL 
 10. 
 
 f If we poMei* nothing !•■ 
 re*t of the world, which lirlh 
 
 wbieh they will bate and >J<!),.;>; u>, «.; Uaic na 
 reason to conclude that wo are n^w »"n>a»or»« in •Ti'iM 
 Jeau*. If we are Chriit'*, «' 
 Cbrid, and be counted a* ms'l 
 
 Chri't ; fur If aii«e to I'hriit, "c ti. < t« 
 
 Ibe wurld. " Woe b« anio yoa, tf a. 
 •r /Mr Mtib Cbrial. Lake vL M. 
 
 wall 
 
134 
 
 £UNYAN'S COMPLETE WORKS 
 
 they could see, the men were quiet and sober 
 and intended nobody any harm : and that there 
 were many that traded in their fair, that were 
 mbre worthy to be put into the cage, yea, and 
 pillory too, than were the men that they had 
 abused. Thus after divers words had passed 
 on both sides, (the men behaving themselves 
 all the while very wisely and soberly before 
 them,) they fell to some blows among them- 
 fielves, and did harm one to another.* Then 
 were these two poor men brought before their 
 examiners again, and there chai-ged as being 
 guilty of the late hubbub that had been in the 
 fair. So they beat them pitifully and hanged 
 irons upon them, and led them in chains up 
 and down the fair, for an example and terror 
 to others, lest any should speak in their be- 
 half, or join themselves unto them. But Chris- 
 tian and Faithful behaved themselves yet more 
 wisely, and received the ignominy and shame 
 that Avas cast upon them, with so much meek- 
 ness and i^atience, that itf won to their side 
 (though but few in comparison of the rest) 
 several of the men in the fair. This put the 
 other party yet into a greater rage, inso- 
 much that they concluded the death of these 
 two men. AVherefore they threatened, that 
 neither cage nor irons should serve their 
 turn, but that they should die for the abuse 
 they had done, and for deluding the men of 
 the fair. 
 
 Then they were remanded to the cage again, 
 until further order should be taken with them. 
 So they put them in, and made their feet fast 
 in the stocks. 
 
 Here, therefore, they called again to mind, 
 whit they had heard from their faithful friend 
 E\angelist, and were the more confirmed in 
 their ways and sufferings by what he told them 
 would happen to them. They also now com- 
 forted each other, that whose lot it Avas to 
 suffer, even he should have the best of it ; there- 
 fore each man secretly wished that he might 
 have that preferment ; but committing them- 
 selves to • the all-wise disposal of Him that 
 ruleth all things, with much content they 
 
 * It is common for the ivorld to be divided in 
 tLcir opinions about pilgrims. A Chrislian conduct 
 And behaviour will put to silence the gainsaying 
 *f some wicked men ; and sometimes win others 
 to become followers of Christ. pilgrims, look 
 well to your spirit, tcuipcr nnd conduct, towards 
 the men of this world, who keep vanity fairs all the 
 year. 
 
 ■j- It is acting in the spirit and temper of Christ, 
 that will gain adversaries over to him ; whereas a con- 
 
 abode in the condition in which they were^ 
 until tfiey should be otherwise disposed of. 
 
 Then a convenient time being appointed, 
 they brought them forth to their trial, in ordei 
 to their condemnation.. When the time was 
 come, they were brought before their enemies, 
 and arraigned. The judge's name was Lord 
 Hate-good ; their indictment was one and the 
 same in substance, though somewhat varying 
 in form ; the contents whereof was this : 
 
 " That they were enemies to, and disturbers 
 of their trade ; that they had made commotions 
 and divisions in the town, and had won a party 
 to their own most dangerous opinions, in con- 
 tempt of the law of their prince." X 
 
 Then Faithful began to answer that he had 
 only set himself against that which had set 
 itself against Him that is higher than the 
 highest. And, said he, as for disturbance I make 
 none, being myself a man of peace ; the par- 
 ties that were won to us, were won by behold- 
 ing our truth and innocence, and they are only 
 turned from the worse to the better. And as 
 to the king you talk of, since he is Beelzebub, 
 the enemy of our Lord, I defy him and all his 
 angels. 
 
 Then proclamation was made, that they that 
 had aught to say for their lord the king, against 
 the prisoner at the bar, should forthwith appear 
 and give in tlieir evidence. So there came in 
 three witnesses, to wit, EuA-y, Superstition, and 
 Pickthank : they were then asked, if they knew 
 the prisoner at the bar ; and what they had to 
 say for their lord the king against him ? 
 
 Then stood forth Envy, and said to this effect : 
 My lord, I have known this man a long time, 
 and will attest upon my oath before this hon- 
 ourable bench, that he is — 
 
 Judge. Hold, give him his oath. 
 
 So they sware him. Then he said. My lord, 
 this man, notwithstanding his plausible name, 
 is one of the vilest men in our country ; he 
 neither regardeth prince nor people, law nor 
 custom ; but doeth all that he can to possess 
 all men with certain of his disloysl notions, 
 which he in the general calls "principles 
 
 trary spirit is a dishonour to Christ, a reprcach to his 
 cause, never did good to others, nor left the soul in 
 the solid possession of the peace of God. 
 
 X You see your calling, brethren. Has no such in- 
 dictment been ever brought against you? Then it is 
 to be feared, what Pharaoh said to the Israelites may 
 be said to you : Ye are idle, j-e are idle, in the ways 
 of the Lord ; ye want love to his name, fervency for 
 his truth, and zeal for his glory, and the good of. pre- 
 cious souls. 
 
THE PILGRIM'S PROGRESS. 
 
 135 
 
 3f faitli and holiness." And, in piirtiiular, I 
 heard him once inyaelf aflirni, that Christianity 
 and the tustoins of our town of Vanity wore 
 diametrically opposite, and could not be recon- 
 ciled. Hy which miyinjj;, my lord, he doth jit 
 once not only condemn all our laudable doings, 
 but UA in the doing of them. 
 
 Then said the judge unto him, Ilitst thou aiiy^ 
 more to .siiy ? ^ 
 
 Knrij. My lonl, I could say much more, only 
 I would not be tediou.** to the court. Yet, if 
 noe«l be, when the other gentlemen have given" 
 in their evidence, rather than any thing .shall 
 be wanting that will despatch him, I will en- 
 large my t«^timony against him. iSo he was 
 bid to .stand by.* 
 
 Then they called Superstition, and bid liini 
 
 h>ok upon the prisoner: tlu-y also asked, what 
 
 he could say for their lord the king against 
 
 him? Then they sware him ; so he began: 
 
 My lord, I have no great acquaintance with 
 
 iiis man, utir do I desire to have furtlier know- 
 ledge of him ; however, this I know, that he is 
 •A very pestilent fellow, from some discourse 
 that the other day I had with him in this town ; 
 ♦■•>r then, talking with him, I heard him say 
 
 lat our religion was naught, and such by which 
 a xwiwx could by no means please CJod. Which 
 saying of his, my lord, your lonlship very well 
 knows, what necessjirily thenco will follow, to 
 wit, that we still do worship in vain, are yet in 
 
 ■ iir sins, and finally will be damned ; and this 
 > that which I have to say.f 
 
 Then was Plckthank .sworn, and bid say what 
 he knew in behalf of their lord the king against 
 the prisoner at the bar. 
 
 My lord, and you, gentlemen all, this fellow 
 I have known of a loijg time, and have heanl 
 him speak things that ought not to bespoken; 
 for he hath, railed on our noble prince Beelze- 
 bub, and hath spoken contemptibly of his hon- 
 ourable friends, whose names arc the Ix)rd Old- 
 
 1 
 
 * The 4<|urit of wiixloin ankf, " Who is able (o ((And 
 
 •forts en»y?" I'ror. xx»ii. 4. Knvjr is llio rcry Icm- 
 
 por of (>ia drvil. It i* natuml to us all. But why 
 
 • liuul'i the children of this world envy (tod's chihiren ? 
 for (hry arr )tran((ors to the spiritual i;ood thin|i;« thry 
 enior. Thcr neither se«k tbcin, nor care fur them, hut 
 
 I ride them. Herein the very spirit of .Sa- 
 
 •t. Ho enried Christ, beiu^ the Son of 
 
 (iu 1 : he 5tirred up Judas to hetray him, and the Jews 
 
 for en»T delivered him, (.Matt, xxsvii. IH;) nnd the 
 
 • nmi< •(Mri'. work* in all the ehildr«D of Satan against 
 
 Ih- -'rl Ir-n of OoH. 
 
 ' ~ • -'''" dorolion, is a most bitter pn<-- 
 
 '.u ■ ' ^ . ^ >4 to his followers. Tbiii frl- 
 
 lo<i'« ertdence u Uue ; for M tba lawyer* >»i<t of 
 
 man. the Ltinl Carnal-delight, the I>ml Luxu- 
 rious, the I^irtl Desire-of-vain-glory, my «Jd 
 Iy)rd Lechery, Sir llaving-greinly, with all the 
 rest of our nobility: and he hath said, more- 
 over, that if all men were of his mind, if po«- 
 sible there is not one of these noblemen shmihl 
 have any longer a being in this town. Ilosidi-n, 
 he hath not been afraid to rail on vnu, my lord, 
 who are now appointed to \h\ hi- 'iug 
 
 y(»u an nng<Mlly villain, with ni:i! tu-h- 
 
 like vilifying terms, with which he iiath be- 
 spattereil most of the gentry of our town. J 
 
 When this I'ickthank had told his ta-'o, the 
 jndge directed his s|)eech to the prisoner at the 
 bar, .saying, Thou renegade, heretic an<l traitor, 
 hast thou heard what these honest gentlemen 
 have witnessed against thee? 
 
 Faithful. May I speak a few words in my own 
 defence? 
 
 Jiuitjc. Sirrah, sirrah, thou de.servest to live 
 no longer, but to be slain inimedintely upon the 
 j>lace ; yet, that all men may .see our gentlencKH 
 towards thee, let us hear what thou, vile rene- 
 gade, hast to .say. 
 
 FaUliftil. I say then, in answer to what Mr. 
 En\-j' hath spoken, I never said aught but thib, 
 that what rule, or laws, or tustom, or people, 
 were flat against the word of Go<l, are diamet- 
 rirally ojiposite to Christianity. If I have .said 
 anii.ss in this, convince me in my error, and I 
 am ready here before yr)U to make my recanta- 
 tion. 
 
 .\s to the Second, to wit, Mr. Superstition, 
 and his charge ngain.st nic, I said only thi«, 
 tliat in the worship of CkkI there is rty]uired a 
 divine faith ; but there can be no divine faith 
 without u divine revelation of the will of God 
 'i'herefore, whatever is thrust into the worship 
 of God, that is not agreeable to divine revela- 
 tion, cunnot be done but by an human faith, 
 which faith will not be pn»fitable to eternal life. 
 
 As to what Mr. Pickthaiik hath said, (say I 
 
 Christ's doctrine, " Master, thuf -T •-- *' • ^--h 
 
 c«t us also." Luko xi. -15. >' '* 
 
 rest in forms, i»nd ril<-», .. ' 
 
 quiok at those who worst) 
 
 Christ Jesu", and htt»c II u im u. •;!. . >•■ « 
 
 a conduct pour< ihr ulin ' upon all the do«- 
 
 Irtnes and sui '■■ 
 
 X .K* soon . I'Of'l »■' ®«<** 
 
 other Inrds h. !■ « n,..- i.ivr (.^ I •' ' - r 
 
 nie, hut hr «h<i> al'-ne will I malt 
 name." (Isa. xxri. I.^,) > " *'" 
 
 Mlwnva rsatlv lo b«ar !• >'i I a 
 
 i Chii*i the wutU wiil bjtc tt« for hi« take. J ho .:,. 7. 
 
136 
 
 JBUNYAN'S COMPLETE WORKS. 
 
 avoiding terms, as that 1 am said to rail, and 
 the like,) that the prince of this town, with all 
 the rabblement, his attendants, by this gentle- 
 man named, are more fit for being in hell than 
 in this town and country; and so the Lord 
 have mercy upon me.* 
 
 Then the judge called to the jury, (who all 
 this while stood by to hear and observe,) Gen- 
 tlemen of the jury, you see this man, about 
 whom so great an uproar hath been made in 
 this town; you have also heard, what those 
 worthy gentlemen have witnessed against him ; 
 also you have heard his reply and confession ; it 
 lieth now in your breasts to hang him, or save 
 his Fife ; but yet I think meet to instruct you 
 in our law. 
 
 There was an act made in the days of Pha- 
 raoh the Great, servant to our prince, that, lest 
 those of a contrary religion should multiply 
 and grow too strong for him, their males should 
 be thrown into the river. Ex. i. There was an 
 act also made in the days of Nebuchadnezzar 
 the Great, another of his servants, that whoever 
 would- not fall down and worship his golden 
 image, should be thrown into the fiery furnace. 
 Dan. iii. There was also an act made in the 
 days of Darius, that whoso for some time called 
 upon any God but him should be cast into the 
 lions' den. Dan. vi. Now the substance of 
 these laws this rebel has broken, not only in 
 thought, (which is not to be borne,) but also in 
 word and deed; which must therefore needs 
 be intolerable. 
 
 For that of Pharaoh : his law was . made 
 upon suspicion, to prevent mischief, no crime 
 yet being apparent; but here is a crime ap- 
 parent. For the second and third: you see he 
 disputeth against our religion ; and for the 
 treason he hath confessed he deserveth to die 
 the death. 
 
 Then went the jury out, whose names were 
 Mr. Blindman, Mr. No-good, Mr. Malice, Mr. 
 Love-lust, Mr. Live-loose, Mr. Heady, Mr. 
 High-mind, Mr. Enmity, Mr. Liar, Mr. Cruelty, 
 Mr. Hate-light, and Mr. Implacable ; who every 
 one gave in his private verdict against him 
 among themselves, and afterwards unanimously 
 concluded to bring him in guilty before the 
 judge. And first among themselves — Mr. 
 
 * This is the Christian's plea and his glory : While 
 he knows the tender mercies of the wicked are cruel, 
 (Prov. xii. 10,) yet he also knows that the merciful 
 kindness of the Lord is great, and the truth of the 
 Lord endurcth for ever. Ps. cxvii. 2. 
 
 t A blessed verdict ' well worthy of every pilgrim 
 
 Blindman, the foreman, said, I see clearly that 
 this man is an heretic. Then said Mr. No- 
 good, away with such a fellow from the earth. 
 Ay, said Mr. Malice, for I hate the very looks 
 of him. Then said Mr. Love-lust, I could 
 never endure him. Nor I, said Mr. Live-loose, 
 for he would always be condemning my way. 
 Hang him, hang him, said Mr. Heady. A 
 sorry scrub, said Mr. High-mind. My heart 
 riseth against him, said Mr. Enmity. He is a 
 rogue, said Mr. Liar. Hanging is too good for 
 him, said Mr. Cruelty. Let us despatch him 
 out of the way, said Mr, Hate-light. Then 
 said Mr. Implacable, might I have all the w.jrld 
 given me,, I could not be reconciled to him: 
 therefore let us forthwith bring him in guilty 
 of death. t And so they did ; therefore he was 
 presently condemned to be had from the place 
 where he was, to the place from whence he 
 came, and there to be put to the most cruel 
 death that could be invented. 
 
 They therefore brought him out, to do with 
 him according to their law ; and first they 
 scourged him, then they buffeted him, then 
 they lanced his flesh with knives ; after they 
 had stoned him with stones, they pricked him 
 with their swords ; and last of all they burned 
 him to ashes at the stake. Thus came Faithful 
 to his end. 
 
 Now I saw that there stood behind the mul- 
 titude a chariot and a couple of horses waiting 
 for Faithful, who, as soon as his adversaries had 
 despatched him, was taken up into it, and 
 straightway was carried up through the clouds, 
 Avith sound of trumpet, the nearest way to the 
 celestial gate. But as for Christian, he had 
 some respite, and was remanded back to prison ; 
 so he there remained for a space ; but He that 
 overrules all things, having the power of their 
 rage in his own hand, so brought it about that 
 Christian for that time escaped them, and 
 went his way. And as he went he sung, pay- 
 ing: 
 
 " Well, Faithful, thou hast faithfully profest 
 Unto thy Lord, of whom thou shalt be bleat; 
 When faithless ones, with all their vain delighta, 
 Are crying out under their hellish plights: 
 Sing, Faithful, sing, and let thy name survive; 
 For though they kill'd thee, thou art j'et alive." 
 
 to obtain. Reader, do you profess to be one? See 
 then that you study to act so as to gain such a verdict 
 from such a jury! and then be sure that Christ will 
 pronounce, " Well done, thou good and faithful ser- 
 vant, enter thou into the joy of thy Lord." Matt 
 XXV. 21. 
 
THE PILGRIM'S PROGRESS. 
 
 137 
 
 CHAPTEIl XIV. 
 
 ChrulUtn meets with another excellent companion in Hopeful — Dialogues between than, liu- 
 
 enths, Moneji-love, and Danan. 
 
 Now 1 .saw in my clroaiu tliat Chrwtiauwcnt 
 • not Ibrtli aliine ; for thiTe was one wluwc iiaiue 
 Wtt-H Hojuful, (being so niaiio by the bolioltlin;^ 
 i>t" Cliristian and Faitiilul, in tlieir words and 
 behaviour in tlieir sutferings ut the fair,) who 
 joined himself unto him ; and, entering into a 
 brotherly covcnuiit, tuld him that he would be 
 hiit companion. Thuii one died to bear testi- 
 mony to till- truth, and another rises out of his 
 ilhIuvs to be a companion witli Christian in hid 
 pilgrimage.* This lloj>efnl also told Christian 
 that there were many more of the men in the 
 fair, that would take their time and follow 
 afttr. 
 
 .S) I saw that quickly after they were got 
 out of the fair, they overtook one that Wiu 
 going before them, whose name was Hy-ends: 
 80 they said to him, What countryman, sir? 
 and how far go you this way? He told them 
 that he came from the town of Fair-apeeeh, 
 and he was going to the Celestial City, but told 
 them not his name. 
 
 From Fair-speecli I said Christian: is there 
 any g()0<l tliat lives there? Prov. xxvi. 23. 
 
 Ves, said 15y-cniLs, I hope. 
 
 Pray, sir, what may I call you ? said Chris- 
 tian. 
 
 By-ends. I am a stranger to you, and you to 
 me: if you be going this way, I shall be glad 
 of your conipany ; if not, I n»u.-<t be coutent. 
 
 This town of Fair-speech, said Christian, I 
 have heard of, and jls I remember, they siiy it 
 is a wealthy place. 
 
 By-e>uU. Yes, I will assure you that it is ; 
 aiid I have vef}' many rich kimlrcd there. 
 
 Chrisfinn, Pray who are your kindred there, 
 if I may be so bold? 
 
 Jiy-rnih. Almost the whole town; and in 
 particular, my Lord Turn-about, my Lonl 
 Time-server, my Lonl Fair-speech, from whotie 
 anecstor» that town first UwV its name ; also 
 Mr. 8raooth-man, Mr. Facing-lnith-ways, Mr. 
 
 * I bftre o(l«a rwordMl it with IbAnkrulnciii. 
 (obMrrci the Ror. Mr. M»i>on,) th«t IbouRb in 
 Ihe drrkry dftjr of mr pilKiimftfr, the Lord hnib 
 lakpD a«*j % drar knd faitbfol Cbriflian friend, jct 
 he b»« »\m%jt ni*€^l up anolber. A rory |trr«t 
 b1p«finK thi*. for wbicb Cbrittiaof ema never b« 
 thankful enouKb. 
 
 ^ I« Dot tbi« too Bnob tb« ca«« with prof«M«r« of 
 
 Any-thing: and the parson of our parish, Mr. 
 Two-totigui-s, was my mother's own brother by 
 father's side : and, to tell you the truth, 1 am 
 become a gentleman of good quality, yet my 
 great-grandfather was but a waterman. Imikiug 
 one way and rowing another, and I got nioflt 
 of my estate by the same occupation. 
 
 ChriMiiin. Are you a married man? 
 
 liy-endj*. Yes, and my wife is a vrry virtu- 
 ous woman, the daughtorof a virtuous woman ; 
 she w:us my Lady Feigning's daughter, there- 
 fore She came of a very honourable fantily, nud 
 is arrived to such a pitch of breetling, that 
 she knows how to carry it to all, even to princn 
 and pejisant. It is true we somewhat di 
 religion from those of the stricter sort, > ■ 
 in two small pointn: First, we never strive 
 against wind and tide: secondly, we are al- 
 ways most zealous when Religion goes in his 
 silver slippers; we love much to walk with 
 him in the .street, if the sun shines, an«l the 
 people a|>plaud liim.t 
 
 Then Christian ste|>pe<l a little aside to his 
 fellow Hopeful, saying. It runs in my mind, 
 that this is one lJy-end.s, of Fair-speech; and 
 if it be, wo have as very a knave in our com- 
 pany as dwelleth in these parts. Then said 
 Hopeful, Ask him ; melhinks he shcmid not 
 be ius}iame«l of his name. So Cliri- 
 up with him again, and said, .Sir, %• 
 if you knew something more than ail tlie 
 W(J|-ld doth ; and, if I take not my mark amii^s, 
 I deem I have half a guettsof you: is not your 
 name Mr. Hy-ends, of. Fair-speech? 
 
 Iiy-end». That is n<»t my name ; but indeed 
 it is a nick-name that is given me, by conie 
 that cannot abide me, and I must 1)e content 
 to iK-ar it as a rei>roach, as other gcxKl men 
 have borne theirs before me. 
 
 Chriiiian, But did you never jfive an occa- 
 sion to men to call you by this name? 
 
 Jiy-end*. Never, never ! the worwt that crcr I 
 
 this day ? Tb« Spirit of trutb Myi. '* A 
 
 KodI; in Cbriit Jeiu*, tball tu'T 
 
 iii. }. Dut how inanr act a< 
 
 of makinx ' ' 
 
 trim and th 
 
 follow Chru!, »!, I ;• ' • " ■ »■ • j' m " 
 
 Is at enntiiT a(«in«( bin. A mo«t 
 
 inc errvr ! 
 
138 
 
 BUNTAN'S COMPLETE WORKS. 
 
 did to give them an occasion to give me this 
 name was, that I had always the luck to jump 
 in my judgment with the present way of the 
 times, whatever it was, and my chance was to get 
 thereby. But if things are thus cast upon me, 
 let me count them a blessing ; but let not the 
 malicious load me therefore with reproach.* 
 
 Christian. I thought indeed that you were 
 the man I heard of; and to tell you what I 
 think, I fear this name belongs to you more 
 properly than you are Avilling we should think 
 it doth. 
 
 By-ends. Well, if you will thus imagine, I 
 cannot help it: you will find me a fair com- 
 panj'-keeper, if you -will still admit me your 
 associate. 
 
 Christian. If you will go with us, you must 
 go against wind and tide; the which, I per- 
 ceive, is against your opinion : j'^ou must also 
 own Religion in his rags, as well as when in 
 his silver slijjpers ; and stand by him too when 
 bound in irons, as well as when he walketh 
 the streets with applause. 
 
 By-ends. You must not impose, nor lord it 
 over my faith ; leave me to mj^ liberty, and let 
 me go with you. 
 
 Christian. Not a step further, unless you w^ill 
 do in what 1 propound as we. 
 
 Then said By-ends, I shall never desert my 
 old principles, since they are harmless and 
 profitable. If I may not go with you, I must 
 do as I did before you overtook me : even go 
 by myself, until some overtake me that will be 
 glad of ray company.f 
 
 Then I saw in my dream, that Christian and 
 Hopeful forsook him, and kept their distance 
 before him ; but one of them looking back, 
 saw three men following Mr. By-ends, and be- 
 hold, as they came up with him, he made them 
 a very low congee ; and they also gave him a 
 compliment. The men's names were, Mr. 
 Hold -the -world, Mr. Money -love, and Mr. 
 Save-all; *men that Mr. By-ends had formerly 
 been acquainted with; for in their minority 
 they were school -fellows, and were taught by 
 one Mr. Gripe-man, a schoolmaster in Love- 
 
 "*■ How artful, how delusive, are the reasoning-^ of 
 such men ! Oh beware of this spirit. In opposition to 
 this, watch and pray earnestly, that ye may not 
 be double-minded, but sincere until the day of 
 Christ. 
 
 ■f Mind how warily these pilgrims acted towards 
 this deceitful professor. They did not too rashly take 
 up an ill opinion against him ; but when they bad 
 full proof of what he was, they did not hesitate one 
 moment, but dealt faitrfully with him, and conscien- 
 
 gain, which is a market-town in the county of 
 Coveting, in the north. This schoolmaster 
 taught them the art of getting, either by vio- 
 lence, cozenage, flattery, lying, or by putting 
 on a guise of religion ; and these four gentle- 
 men had attained much of the art cf their 
 master, so that they could each of them have 
 kept such a school themselves. 
 
 Well, when they had, as I said, thus saluted 
 each other, Mr. Money-love said to Mr. By- 
 ends, Who are they upon the road before us ? 
 for Christian and Hopeful were yet within 
 view. 
 
 By-ends. They are a couple of far country- 
 men, that after their mode are going on pil- 
 grimage. 
 
 Money-love. Alas! why did they not stay, 
 that we might have had their good company ? 
 for they, and we, and you, sir, I hope, are 
 going on pilgrimage. 
 
 By-ends. We are so indeed ; but the men be- 
 fore us are so rigid, and love so much their own 
 notions, and do also so lightly esteem the opin- 
 ion of others, that let a man be never so godly, 
 yet if he jumps not wdth them in all things, 
 they thrust him quite out of their company. 
 
 Save-all. That's bad: but we read of some 
 that are righteous overmuch, and such men's 
 rigidness prevails with them to judge and con- 
 demn all but themselves; but I pray, what 
 and how many were the things wherein you 
 differed ? 
 
 By-ends. Why they, after their headstrong 
 manner, conclude, that it is their duty to rush 
 on their journey all weathers ; and I am for 
 waiting for wind and tide. They are for haz- 
 arding all for God at a clap, and I am for taking 
 all advantages to secure my life and estate. 
 They are for holding their notions, though all 
 other men be against them ; but I am for re- 
 ligion in what, and so far, as the times and my 
 safety will bear it. They are for Religion when 
 in rags and contempt ; but I am for him when 
 he walks in his golden slippers in the sunshine, 
 and with applause.J 
 
 Hold-the-world. Ay, and hold you there still, 
 
 tjmiyly yUVi/1r)»w^_|Vnm llirri LoVC should alwayS 
 
 move slowly in receiving a report, but ever deal faith- 
 fully when it is plain that men are not what they 
 profess to be. 
 
 X Notwithstanding By-ends could be reserved and 
 upon his guard with faithful pilgrims, yet he can 
 speak out boldly to those ot his own spirit and cha- 
 racter. Oh the treachery of the desperate wicked 
 heart! Who can know it? No one, but the heart- 
 searching God. 
 
THE PILGRIM'S PROGRESS. 
 
 13U 
 
 prxt'l Mr. Ily-i'iuls: fur my l>art, I can intunt I 
 liiiii hut Ji fdol, that huviii<; tlic liberty to kcfp 
 what h^' has, shall ho so unwise as to hwe it. I 
 Let us l)e wise its serpents; it is best t«» make I 
 hay whili- tite sun shines; you see how the hee ' 
 lieth Htill in winter, Hud besdirs her only when | 
 slu' eau have prolil with ph-nsure. CmmI sends I 
 ■xiiiK'tiiiies rain and sometimes sunshine: if j 
 (hey Ik* sueJi fools to go throu<^h the first, yet 
 let us he eontont to take fair weather alonjj 
 uith us. For my i>art, I like that religion ' 
 l>c-^t, that will stand with the setnirity of CJod's 
 go(Mi blessing>« unto u.><: for who can inuigine, 
 that is ruled by his rexson, sinee (i<>d has be- 
 -tiiwed upon us the good things of this life, but 
 tJiat he would have us keep them for his sake? 
 Abraham ainl Solomon grew rieh in religion. 
 And Job sitys that h good ntan "shall lay up 
 L'old as tlust." Ilut he must not be sueh as the 
 men before u«, if they be a.s you have described 
 I hem. 
 
 Siivr-4ili I think that we are all agreed in 
 tiiis matter, and therefore there neetls no more 
 >\ords alxmt it. 
 
 M'nirif./oir. No, there needs no more word.n 
 iibout this mutter indeed: for he that believes 
 neither Scripture nor reason, (and you see we 
 have both on our side,) neither ki>ows h's own 
 lilKTty, nor seeks his own <mfety. 
 
 Itij-fHth. My brethren, we are, lus you see, 
 _'oing all «»n pilgrimage, and fi>r our better di- 
 ersion from things that are bad, give me leave 
 '.<> pro(M)und unto you this question : 
 
 ijupptMe a man, a minister or a tradesniati, 
 t^cc., should have an a<lvantage lie before him 
 to get the goml blessings of this life, yet so as 
 that he can by no means eome by them, except 
 in appearance at least, he becomes e.xtniordi- 
 nary zeahais in some jKiints of religion that he 
 fuixldletl not with before — may he not itse this 
 •ueans to attain his end, and yet be a right hon- 
 est man? 
 
 Moury-lnrt. I SCO the bottom of your ques- 
 tion ; and, with these gentlemen's gocHl leave, 
 I will endeav'iur to shape you an answer. And 
 irsl, lo speak to your question, aa it concernji 
 I OTj/iM/rr himself. 8upp<»sc a minister, n 
 ^v^»rthy man, iK)«*es.scd but hf a very umall 
 ;i<-e, and h.xs in his eye a greater, more fat 
 ■ . I'lump by far: he has also an op|Mtrtunity 
 
 * Ucrt It woridljr wltdoin, infemal \o%\^ and the 
 
 • try of J^atan. Wc hp»r ihi» lAnKU»(;« lUilr from 
 
 lorinir nrofmor*. who nr« Hr.timip of th* 
 
 - Kill 
 ."Tb» 
 
 of petting it, yet -o a-* by W\ng moro atudiouR, 
 by preaching more fntjuently and zeal..u^lt 
 and, laeause the temper of the people requirt> 
 it, by altering son«e of his principleii: for my 
 part, I see no reason but a nmn may do ihii., 
 providiMl he has a call, aye, and more a great 
 deal besides, and vet be an honest num. Fof 
 why? 
 
 1. His dexire of a greater benefice in lawful; 
 this eannot be eontradiete<l, since it in i«et>b««- 
 fore him by Providence; ho then he may get 
 it if he can, nuiking no q«ie«tion f»»r con- 
 science' sake. 
 
 2. H«sidi>s, his .l.sire after tKnt benefioc 
 makes him more stiMlinus, a more r.ealoiui 
 preacher, iV:c., and so makes him a lM«tter man, 
 yea, makes him better in«prove his parto, 
 which is aei-ording to the min<l of (i«k|. 
 
 3. Now, as for the complying with the tem- 
 per of his people by deserting, to nerve them, 
 some of his principles, this arguelh that hi- is 
 of a self-denying temper, of a sweet and win- 
 ning (h'pfirtiiK'nt; atid so more fit fiir the min- 
 isterial funetion. 
 
 4. I conclu«le. then, that a minister that 
 changes a small for n great, should n«>t, for ho 
 doing, be judged :is covetous ; but rather, since 
 he is improved in his parts and industrj* there- 
 by, be counter! as one that pursues hi-* call and 
 the opportunity put into his hand to dn good. 
 
 And now to the secoml part of the qu<-,<.ti.(ii, 
 which concerns the trmlesnutn you mentioned; 
 suppose such an one to have but a p<»or emplov 
 in the world ; but by becoming, religious he 
 may mend his market, perhaps get a rich wife, 
 or moro and far better customers to his shop. 
 For my part, I see no reason but this may Im* 
 lawfully done. For why? 
 
 1. To become religions is a virtue, by what 
 means soever a man beconu-s so. 
 
 2. Nor is it unlawfid to get a rich wife, or 
 more cnstoni to my shop. 
 
 3. Hesides. th«' man that gets thote by be- 
 coming ndigioiLs, gets that which is go<Kl, of 
 thera that are good, by becoming goo<l him' 
 self; 8o then here is A good wife, and gf>o«i cus- 
 tomers, and good gain, and all tip ' ' 
 coming religious, which is g<^xl : t!; 
 hrcoMie r<-!i'jioiis to get all thene is a good ;uid 
 protitahle d<-sign.* 
 
 " Knd % eoratont man (• ao Idolatar.' 
 
 Hear ihit and lr««inMp, to aT»- 
 
 tu««inl>«-r. ▼•• f..ni.i«i.r« f.f ih« I.-. 
 
 joar C" 
 
 5. Y.. 
 
 noD. Luke ^ti. IJ. 
 
 Pol. ill. 5. 
 Re 
 
 •n 1*1 
 ll<b. till. 
 
 1 and Ma*' 
 
J-iO 
 
 BUNYAN'S COMPLETE WORKS. 
 
 This answer, thus made by this Mr. Moiiey- 
 love to Mr. By-ends' question, was highly ap- 
 plauded by them all ; wherefore they concluded 
 upon the whole that it was most wholesome 
 and advantageous. And because, as they 
 thought, no man was able to contradict it, and 
 because Christian and Hopeful were yet with- 
 in call, they jointly agreed to assault them 
 with this question as soon as they overtook 
 them: and the rather, because they had op- 
 posed Mr. By-ends before. So they called 
 after them, and they stopped, and stood still 
 till they came up to them : but they concluded, 
 as they went, that not Mr. By-ends, but old 
 Mr. Hold-the-world, should propound the ques- 
 tion to them ; because, as they supposed, their 
 answer to him would be without the remainder 
 of that heat that was kindled between Mr. By- 
 ends and them at their parting a little before. 
 
 So they came up to each other, and after 
 a short vsalutation Mr. Hold-the-World pro- 
 pounded tlie question to Christian and his 
 fellow, and bid them to answer it if they could. 
 
 Then said Christian, Even a babe in re- 
 ligion may answer ten thousand such ques- 
 tions. For if it be unlawful to follow Christ 
 for loaves, as it is, (John vi.,) how much more 
 is it abominable to make of him and religion 
 a stalking-horse, to get and enjoy the w'orld? 
 Nor do we find any other than heathens, 
 hypocrites, devils, and watches, that are of 
 this opinion. 
 
 Heathens : for when Hamor and Shechem 
 had a mind to the daughter and cattle of 
 Jacob, and saw that there were no ways for 
 them to come at them, but by becoming cir- 
 cumcised, they say to their companions, " If 
 every male of us be circumcised, as they are 
 circumcised, shall not their cattle, and their 
 substance, and every beast of theirs, be ours?" 
 Their daughters and their cattle were that 
 which they sought to obtain, and their relig- 
 ion the stalking-horse they made use of to 
 corne at them. Read the whole stoiy, Genesis 
 xxiv. 22, 24. ^^ 
 
 The hypocritical Pharisees were also of this 
 religion ; long prayers were their pretence ; 
 but to get widows' houses was their intent, 
 and greater damnation was from God their 
 judgment. Luke xx. 46, 47. 
 
 Judas the devil was also of this religion : 
 
 * Here see the blessedness of being mighty in the 
 Scripture, and the need of that exhortation, " Let the 
 word of Christ dwell in j'ou richly." Col. iii. 16. For 
 the worj of God is quick, and powerful, and sharper 
 than a two-edged sword, it pierces through all the 
 
 he was religious for tlic bag, that lie might be 
 possessed of what was therein; but he was 
 lost, a cast-away, and the very son of perdition. 
 
 Simon the witch was of this religion too; 
 for he would have had the Holy Ghost, that 
 he might have got money therewith ; and his 
 sentence from Peter's mouth was accordingly. 
 Acts viii. 18, 23. 
 
 Neither will it go out of my mind, but that 
 that man that takes up religion for the woild, 
 will throw away religion for the world; for 
 so surely as Judas designed the world in be- 
 coming religious, so surely did he also sell 
 religion and his Master for the same. To 
 answer the question therefore affirmatively, as 
 I perceive you have done, and to accept of, as 
 authentic, such answer, is both heathenish, 
 hypocritical, and devilish ; and your reward 
 will be according to your W'orks. Then they 
 stood staring one upon another, but had not 
 wherewith to answer Christian. Hopeful also 
 approved of the soundness of Christian's an- 
 swer; so there was a great silence among 
 them. Mr. By-ernis and his company also 
 staggered, and kept behind, that Christian 
 and Hopeful might outgo them Then said 
 Christian to his fellow. If these men cannot 
 stand before the sentence of men, what will 
 they do with the sentence of God? And if 
 they are mute when dealt with by vessels of 
 clay, what will they do when they shall be 
 rebuked by the flames of a devouring fire?* 
 
 Then Christian and Hopeful outwent them 
 again, and went till they came to a delicate 
 plain, called Ease ; where they went with 
 much content: but that plain w'as but narrow, 
 so they were quickly got over it. Now at the 
 further side of that plain was a little hill, 
 called Lucre, and in that hill a silver mine, 
 which some of them that had formerly gone 
 that way, because of the rarity of it, had turued 
 aside to see ; but going too near the brim of 
 the pit, the ground, being deceitful under 
 them, broke, and they were slain : some also 
 had been maimed there, and could not, to 
 their dying day, be their own men again. 
 
 Then I saw in my dream, that a little off the 
 road, over against the silver mine, stood Demas, 
 (gentlemanlike,) to call passengers to come 
 and see ; who said to Christian and his fellow. 
 Ho ! turn aside hither, and I will show you t 
 thing. 
 
 subtle devices of Satan, and the cunning craftiness of 
 carnal professors, and divideth asunder the carna' 
 reasonings of the flesh, and the spiritual wisdom 
 which couie'.h from above. 
 
THE PILGRIM'S PROGRESS. 
 
 Ill 
 
 Chrintimi. What thing so deserving as to 
 
 irn us out uf the way to see it? 
 Denuu. Here is a silver mine, niul some 
 iij^f-'iug in it for treasure; if you will come, 
 with a little pains you may richly provide for 
 
 •urselves. 
 
 Then said Hopetul, Let us go. 
 
 Not I, said t'hri.stian; I have heard of this 
 
 :iee hefore now, and how many have heen 
 
 lin there; and besides, that treasure is a 
 •*Marc t<i those that seek it ; for it hindoreth 
 theni in their pilirrinuige.* 
 
 Then Christian called to Demas, sayinj^, Is 
 
 >t t!ie place dangerous? hath it not hindered 
 many in their pilgrimage? 
 
 y>c-/«<M. Not ver)' dangerous, except to those 
 that are careless. But withal he blushed a» 
 he spake. 
 
 Then said Christian to Hopeful, Ix^t us not 
 
 ;r a step, but still keep on our way. 
 
 /fojH-fiil. I will warrant you, when Hy-cnd-* 
 comes up, if he hath the same invitation as we, 
 >'•• will turn in thither to see. 
 
 (^hrijitian. No doubt thereof, for his princi- 
 pii's lead him that way, a>id a hundred to one 
 but he dit-s there 
 
 Then IVnuis calh'd again, .saying. Hut will 
 
 •II nr>t come over antl see? 
 
 Then Christian roumlly answered, saying, 
 l>enias, thou art an enemy to the right ways 
 of the Lonl of this way, and h.ist been alreaily 
 condemned, for thine own turning aside, by 
 one of hi.s Maje>ly's judges, (2 Tim. iv.'lO;) 
 and why secki-st thou t<» bring us into the like 
 condemnation? I{«>sides, if we at all turn aside, 
 our I^ortl the King will certiiinly hear thereof, 
 and will there put us to shame, where we 
 should stjuid with Inddness lx>fore him. , 
 
 Denuus crie<l again, that he also wjus one of 
 their fraternity, and that if they would tarry a 
 little, he also himself woidd walk with them. 
 
 Then said Christian, What is thy name? Is 
 it not the same by the which I have ealle<l 
 thee? 
 
 Drintu. Yes*, my name i» Denuus ; I auj the 
 ■' \" vliam. 
 
 I know you ; Gehazi was your 
 grval-gnuidfathcr, and Judas your father, and 
 
 * .'ire thn v»lu« of % failhrul friend. Hut huw few 
 ' •<> faiihfuMjr ! How frir prurc*«oni will l>r«r it ! 
 
 i«t! hol<l ft man h^eV from gpltiri); inon«jr ! Oh 
 
 * few are a^ftr. fl>^f ■<'>relou«ne«* it l>lulatrj ! and 
 "ml to oar : '« eantion, "Tak« bved and 
 warw of ro. : . Lake xii. 13. 
 
 ' Ilrrt- TOO »e« (be end of donhle-mindvd m**!!, who 
 
 you have tr«xl in their step*; it in but a devil- 
 ish prank that thou use«t: thy father was 
 hanged for a traitor, and thou deservi-st no 
 better reward. 2 Kings v. 20, 27; Matt. xxvi. 
 14, 1">; .x.wii. 3, :». Assure thyself, that when 
 we conn- to the King, we will tell him of thin 
 thy behaviour. Thus they went their way. 
 
 Hy this time I?y-ends and his cimtpaniont 
 were come again within night, and they at the 
 first beek went «»ver to l)emjw. Now, whether 
 they fell itito the pit by looking over the brink 
 thereof, «)r whether they went down to dig, or 
 whether they were smothered in the l>ottom by 
 the damps that commonly arise, of these thinK** 
 I am not certain ; but this I ol>serve<|, that they 
 never were seen again in the way.f Then 
 sang Christian: 
 
 " ny-pnil«. nod silver I)cinaii did a^rro; 
 One onlln. the other run*, that he may >»• 
 A i>liaror in hiii liiorn ; no thono do 
 Tiik«' up in this world, and no further ro." 
 
 Now I saw that, just on the other side ol 
 this plain, the pilgrims came to a place where 
 stood an old ni(»nument, hard by tlu- highway 
 side, at the sight of wliich they were both con- 
 cerned, bei-ause of tlu' stntngeni>ss of the form 
 thereof, for it seemed to them as if it had been 
 a v'omnn transformed into the shape of a pillar. 
 Here therefore they sto<Kl l(x>king, and hooking 
 upon it: but could not for a time tell what 
 they should make thereof: at last Ho|K-ftd 
 spied written upon the head thereof, a writing 
 in an unusual hand ; but he, being no scholar, 
 calle<l to Christian (for he wa^* learne<l) to see 
 if he could pick out the meaning; .so he came, 
 and after a little laying of the letters together, 
 he found the same to be thin, " RomenilMT 
 Lot's wife." So he read it to his fellow; aftiT 
 whi«'h they both concluded, that this was the 
 pillar of .salt into which I»t's wife was turneil, 
 for hK>king back with a covetous heart, when 
 she was going from Swloni f»)r safety. Cien. 
 xix. 2G. Which sudden and amazing sight 
 gave them occasion of this diM-ourHc. 
 
 Chrlttinn. Ah, my brother, this is a wejwon- 
 able sight: it came opportunely to n~ att- r th# 
 invitation wbicli Demaa gave us to • ' 
 
 lore of Cbritt. Thry fn on with their art for a i 
 but the end make* it inanifeil whi>f !»>.% mm. Ttk* 
 I>»rld'a adriov, " Fret not th^ of vTit. 
 
 do«ni." P«. ixxrli. 1 " ''- •• • ">«•" •>•• 
 
 {• made rieh, and Ih' 'I-" 
 
 P*. slix. lA. Dili K -... : (by 
 
 Cod, trmd bit word, and and*rtUa4 the eml of timm 
 
142 
 
 BUNTAN'S COMPLETE WOBKS. 
 
 to sriew the liill Lucre ; and had we gone over, 
 as he desired us, and as thou wast inclined to 
 do, my brother, we had, for aught I know, been 
 made like this woman, a spectacle for those 
 that shall come after to behold. 
 
 Hopeful. I am sorry that I was so foolish, 
 and am made to wonder that I am not now as 
 Lot's wife; for wherein was the difference be- 
 tween her sin and mine? she only looked back, 
 and I hald a desire to go see: let grace be 
 adored, and let me be ashamed that ever such 
 a thing should be in mine heai-t.* 
 
 Christian. Let us take notice of what we see 
 here for our helj) for time to come : This woman 
 escaped one judgment ; for she fell not by the 
 destruction of Sodom, yet she was destroyed 
 by another, as we see she is turned into a 
 pillar of salt. 
 
 Hopeful. True, and she may be to us both 
 caution and example ; caution, that we should 
 shun her sin ; or a sign of what judgment will 
 overtake such as shall not be prevented by 
 such caution ; so Korah, Dathan, and Abiram, 
 with the two hundred and fifty men that per- 
 ished in their sin, did also become a sign or 
 example to beware. Num. xsvi. 9, 10. But 
 above all, I muse at one thing, to wit, how 
 Demas and his fellows can stand so confidently 
 yonder to look for that treasure, which this 
 woman, but for looking behind her after, (for 
 we read not that she stept one foot out of the 
 way,) was turned into a pillar of salt; especially 
 
 since the judgment which overtook her, did 
 make her an example within sight of where 
 they are : for they cannot but choose to see her, 
 did they but lift up their eyes. 
 
 Christian. It is a thing to be wondered at, 
 and it argueth that their hearts are grown des- 
 perate in that case ; and I cannot tell whom to 
 compare them to so fitly, as to them that pick 
 pockets in the presence of the judge, or that 
 will cut purses under the gallows. It is ss-id 
 of the men of Sodom, that " they were sinnera 
 exceedingly," because they were sinners "be- 
 fore the Lord," that is, in his eye-sight, and 
 notwithstanding the kindness that he had 
 showed them; for the land of Sodom was now 
 like the garden of Eden heretofore. Gen. xiii. 
 10, 13. This therefore provoked him the more 
 to jealous}^, and made their plague as hot as 
 the fire of the Lord out of heaven could 
 make it. And it is most rationally to be con- 
 cluded, that such, even such as these are, 
 who shall sin in the sight, yea, and that 
 too in despite, of such examples as are set 
 continually before them, to caution them to 
 the contrai-y, must be partakers of the severest 
 judgments. 
 
 Hopeful. Doubtless thou hast said the truth ; 
 but what a mercy is it, that neither thou, but 
 especially I, am not made myself this ex- 
 ample! This miuistereth occasion to us to 
 thank God, to fear before him, and always to 
 " remember Lot's wife." 
 
 CHAPTER XV. 
 
 Christian and Hopeful mistake their ivay, and fall into the hands of Giant Despair. 
 I SAW then, that they went on their way to i "the river of God;" but John, "the river 61 
 
 a pleasant river, which. David the king called 
 
 * Such is the effect of the grace of God in the heart 
 of a pilgrim ; while on the one hand he sees many pro- 
 pensities of his evil nature to every sin which has 
 beer, committed by others, and is grieved, he also con- 
 fesses that by no power of his own he is preserved, but 
 ever gives all the glory to the God of all grace, by 
 wbo-e power alone he is kept from falling. " Thou 
 standcst by faith, be not high-minded, but fear." Rom. 
 si. 20. 
 
 t By this river, which is called "a pure river of 
 the water of life, clear as crystal, proceeding out of 
 the throne of God and the Lamb," (Rev. xxii. 1,) we 
 iLky understand the clear and comfortable views with 
 which they were favoured of God's love and grace. 
 This river of God, this water ef life, was clear as 
 
 the water of life." f P^- l^v. 9; Ezek. Ixvii. 1 ; 
 
 crystal : They could see in it God's glory, shining in 
 the face of .Tesus Christ, and view their own faces in 
 it to their own inexpressible joy. This is the rivfr, 
 "the streams whereof make glad the city of God." 
 Ps. xlvi. 4. The streams which flow from this river 
 of love, are justification by faith in Christ, sanctifi- 
 cation, and all joy and peace in believing, from tho 
 Spirit of Christ. All this these pilgrims now enjoyed, 
 and all this every fellow-citizen of the saints are called 
 to enjoy, in their pilgrimage to Zion. This river of 
 life proeeedeth out of the throne of God and the 
 Lamb. For God hath chosen those (who have fled for 
 refuge) in Christ, and blessed us with all spiritual 
 blessings in him; and they are all freely communi- 
 cated to us out of Christ's fulness. Oh how happy, 
 
THE PILGRIM'S PROGRESS. 
 
 143 
 
 Rev. xxii 1 Now their way lay just upon 
 the bank of iho river: here, therefore, Chris- 
 tian and his oompanion walked with great dc- 
 lij^ht: they drank ahio of the water of tlie 
 river, whieii was pleiL>!ant, and enliveninj^ to 
 their weary spirits. Beside:!, on the banks of 
 tlii.s river, on »ither side, were green trei-s, for 
 all nuuiner of fruit; and the leaves they ate to 
 prevent surfeits, and other discjises that are in- 
 eident to those that heat their bl(M>d by travelH. 
 Ou either side of the river wits also a meadow, 
 euri<iu.sly beautifuil with lilit>s; and it was 
 ^rt-en all the year long. In this meadow they 
 lay tlown and slept: for here they might lie 
 down safoly. Ps. xxiii. ; Isa. xiv. 'MK Wiien 
 they awoke, they gatheretl again of the fruits 
 of the trees, und dnmk again of the water of 
 the river, and then lay down again to sleep. 
 Thus they did several days and night.s. Then 
 they sang: 
 
 " noh"!il vo how lho»o cry«tal streams do rHiIc, 
 To oonilorl |iil);rini« liy tbc highway »iili". 
 Tho nie«dow« srecn, bvaiilvsi tho fragrant iiiiicll, 
 Yirld Uaiiitie* for thutu: Aod ho that can toll 
 What pivajiaut fruit, yva, Icavi-ti, thesu trvvn do yield. 
 Will toou «cll all, that ho may buy this field." 
 
 So when they were disposed to go on (for 
 Jiey were not :is yet at their journey's end) 
 *bcy ate, and drank, and departed. 
 
 Now I beheld in my dream that they had 
 not journeyed far, but the river and the way 
 for a time parted; at whieh they were not a 
 little sorry, yet they durst not go out of the 
 way. Ni»w the way from the river was rough, 
 and their feet tender by rea.son of their travels; 
 so the souls of the pilgrims were much dis- 
 couraged because of tho way. Num. xxi. 4. 
 Wheriforc still as they went on, they wished 
 for a better way.* Now a little before tlu-m, 
 
 peaecful, %ad joytuX are pilgrim*, when the Spirit 
 t*kef of the thing* of Christ, shows them to us, and 
 ble«se« us with acon.'tant sense of, and interest in, tho 
 lore of <iod, and salvation of Jesus! 
 
 • l'i',"i>ni have their discouragements as well as 
 ret thej should take their way %» they 
 I. times rough, at others smooth; they may 
 »t iiu«« Im sorry to part with their comforts, and wiah 
 ihe way woj smoother: »o they did here, ho, th<-ir 
 wi*h«« wrre answered; but mark the eoni«queni 
 IjotxI, \r%il me in the way everU-iting! 
 
 t B«w«re of this Ily path .Meadow, it in on the left 
 ^la^;^ Oh how tninv are walking s<-.-iir. !v. .-.i.tt- 
 'v in it, while ev' 
 •'nir'l .„ • Tti. • 
 it I* ••»«y, tor It 
 matt grt over a •' 
 
 there was on the left hand o*" tho road « 
 meadow, and a stile to go over into it; and 
 that meadow is called Ity-path Miadow. \ 
 Then said Christian to his follow, If thia 
 meadow licth along l)y our way-j*ii!.- !. • ti-. - i 
 over into it. Then he went to the 
 and behold, a i>ath lay along by i 
 the other side of the fence. 'Tis acror^ 
 my wish, said Christian; here is the ... ..^i 
 going; come, gootl lIojK'fiil, and let us go 
 over. X 
 
 llojtr/ni Hut how if this path should Iwvl 
 us out of the way ? 
 
 That's not likely, said the otiur. Look, 
 •iotli it not go along by the way-nidu? ft* 
 Hopeful, being persuaded by his fellow, went 
 after him over the stile. When they were gone 
 over, iind were got into the path, tin y found 
 it very easy for their feet; atid \viil':tl, tli«>v 
 looking before them, spieil a 
 they did, and his name was \ 
 so they called after him, and asketl him whither 
 that way led? He said, to the celestial gate. 
 — Look, said Christian, did I not tell you so? 
 by this you nuiy see we arc right: so they fol- 
 loweil, and he went before them. Hut, behold, 
 the night came on, and it grew very <l»rk; *«.> 
 that they that went behind l«>st the siirht "f 
 him that went Infore. 
 
 He therefore that went before, ( Vaii»-< ..iii.- 
 deuce by name,) not seeing the way U-fore 
 him, fell into a deep pit, (Isa, ix. 16,i which 
 was on purpose there made by tho priiiee «i(' 
 those grounds, to catch vn; 
 withal, and was dashetl in j 
 fall. I! 
 
 Now Christi:iii and his fellow heard him tall : 
 80 they called to know the matter; but there 
 was none to answer, only they heard a ; 
 ing. Then said Hopeful, Where are w. 
 
 protection, trust in your own wisdom, and tben yo« 
 are in Kv-palh Meadow directly. 
 
 ♦ Ah I h"W cojy are our eyes dceelTeJ. onr hrarts 
 mi>tnki<n, and our foct perverted from t! 
 
 Shi'ihrrd I'f T'rnrf, fhou knowest, to < 
 
 ! do u* ooDtlnaaily, Miii wit** 
 
 V. in <i». 
 
144 
 
 BUNYAN\S COMPLETE WORKS. 
 
 Then was his fellow silent, as mistrusting that 
 he had led him out of the way. And now it 
 began to rain, and thunder, and lighten, in a 
 most dreadful manner; and the waters rose 
 amain.* 
 
 Then Hojieful groaned in himself, saying, 
 " Oh that I had kept on my way !" 
 
 Christian. Who could have thought this path 
 should have led us out of the way ? 
 
 Hopeful. I was afraid on't at the very first, 
 and therefore gave you that gentle caution. I 
 would have spoken plainer, but that you are 
 older than I. 
 
 Christian. Good brother, be not offended ; I 
 am sorry I have brought thee out of the way, 
 and that I have put thee into such imminent 
 danger : pray, my brother, forgive me ; I did 
 not do it of an evil intent.f 
 
 Hopeful. Be comforted, my brother, for I 
 forgive thee ; and believe too, that this shall 
 be for good. 
 
 Christian. I am glad I have with me a mer- 
 ciful brother ; but we must not stand thus ; let 
 us try to go back again. 
 
 Hopeful. But, good brother, let me go before. 
 
 Christian. No, if you please, let me go first, 
 that if there be any danger I may be first 
 therein ; because by my means we are both 
 gone out of the way. 
 
 No, said Hopeful, you shall not go first ; for 
 your mind being troubled, may lead you out 
 of the way again. Then, for their encourage- 
 ment, they heard the voice of one saying, " Let 
 thine heart be towards the highway ; even the 
 way that thou wentest turn again." J Jer. xxxi. 
 21. But by this time the Avaters were greatly 
 risen, by reason of which, the way of going back 
 was verj"^ dangerous. (Then I thought that it 
 is easier going out of the way when we are in, 
 than going in when we are out.) Yet they 
 adventured to go back ; but it was so dark and 
 the flood was so high, that in their going back 
 they had like to have been drowned, nine or 
 ten times. 
 
 * Getting into By-path Meadow, and walking in 
 vain-confidence, will surely bring on terrors, thuuder- 
 ings and lightnings from Mount Sinai. 
 
 f Here see, that as Christians are made helpful, so 
 also they are liable to prove hurtful to each other. 
 But observe how grace works ! it humbles, it makes 
 the soul confess and be sorry for its misfortunes; here 
 is no reviling one another, but a tender sj'nipathy and 
 feeling concern for each other. Oh the mighty power 
 <A that grace and truth which came by Jesus Christ! 
 how does it cement souls in the fellowship of love ' 
 
 X This is Christ: he is the way, the only way, the 
 highway of justification and holiness. 
 
 Neither could they with all the skill they 
 had, get again to the stile that night. Where- 
 fore at last, lighting under a little shelter, they 
 sat down there, till the day-break ; but being 
 weary, they fell asleep. Now there was, not 
 far from the jjlace where they lay, a castle, 
 called Doubting Castle, the owner whereof 
 was Giant Despair : II and it was in his grounds 
 they were now sleeping, Wherefore he getting 
 up in the morning early, and walking up and 
 down in his fields, caught Christian and Hope- 
 ful asleep in his grounds. Then with a grim 
 and stirly voice, he bid them awake, and asked 
 them whence they were, and what they did in 
 his grounds? They told him they were pil- 
 grims, and that they had lost their way. Then 
 said the giant, You have this night trespassed 
 on me, by trampling in, and lying on my ground, 
 and therefore you must go along witli me. So 
 they were forced to go, because he was stronger 
 than they. They also had but little to say; 
 for they knew themselves in a fault. The 
 giant, therefore, drove them before him, and 
 put them into his castle in a very dark dun- 
 geon, nasty and stinking to the spirits of these 
 two men. Here then they lay from Wednes- 
 day morning till Saturday night, without one 
 bit of bread, or drop of drink, or light, or any 
 to ask how they did ; they were, therefore, here 
 in evil case, and were far from friends and ac- 
 quaintance. Ps. Ixxxviii. 8. Now in this place 
 Christiait had double sorrow, because it was 
 through his unadvised counsel that they were 
 brought into this distress,? 
 
 Now Giant Despair had a wife, and her name 
 was Diffidence ; so when he was gone to bed, 
 he told his wife what he had done ; to wit, that 
 he had taken a couple of prisoners, and cast 
 them into his dungeon, for trespassing on his 
 grounds. Then he asked her also what he had 
 best do further to them. So she asked what 
 they were, whence they came, and whither 
 they were bound — and he told her. Then she 
 counselled him that when he arose in the 
 
 II Sooner or later Doubting Castle will be the prison, 
 and Giant Despair the keeper of all those who turn 
 aside from Christ, to trust in any wise in themselves. 
 " God is a jealous God ;" ever jealous of his own glory, 
 and of the honour of his beloved Son, 
 
 § What ! so highly-favoured Christians in Doubting 
 Castle ? Is it possible, after having travelled so far in 
 the way of salvation, seen so many glorious things in 
 that way, experienced so much of the grace and love 
 of their Lord, and having so often proved his faithful- 
 ness, yet after all this to get into Doubting Castle ? 
 Surely it is not the will of God hut the efTcots of un- 
 belief. 
 
THR rn.aiUM s rRuaiit-:.ss. 
 
 146 
 
 morning, he should boat them without njorcy. 
 So wlien he arose, he gettoth a >;rie voua cnib- 
 tree c udgel, and goes down into the dungeon 
 to theui, and there first falls to rating of tht-m 
 iLs if they wore dogs, although they gave him 
 never a word of distaiite : then he falls upon 
 lln-ni, and beat them fe;irfully, in such s«)rt 
 that they were not able to help themselves, or 
 turn them upon thelloor. This done, he with- 
 diaws, and leaves them there to condole their 
 misery, and to mourn under their distress: so 
 all that day they spent their time in nothing 
 hut si;;lis and bitter lamentations. The next 
 'nii;ht slic talked with her husband about them 
 further, and understanding that they were yet 
 alive, did advise him t<» counsel them to make 
 away with themselves: so when morning was 
 come, he goes to them in a surly manner lus be- 
 fore, and, perceiving them to be very sore with 
 t!. ' ' ! .'iventliem the day before, 
 
 li • tlu'V wi-H" >u'v»T like to 
 
 T 
 
 t< 
 
 1. 
 
 "1: 
 
 1 
 
 t: 
 
 iij>i>n them ; and ru 
 
 : lie 
 
 .ic.jn, 
 
 . liiiudclf, 
 
 I ixcjioiue- 
 
 j litis ^aiulit^H 
 
 <■ : .L v,.w. ...> ...i \VhereA)re he 
 
 ■thdrew, and left them as before to consider 
 
 \>iu»t to do. Then did the prisoners consult 
 
 iR'tween themselves, whether it was best to take 
 
 I his counsel or no ; and thus they began to dis- 
 
 eourse:* 
 
 Hrother, said Christian, what shall we do? 
 1 lie life that we now live is miserable; for my 
 part, I know not whether it is best to live thus, 
 or die out of hand; " my soul ehoosc-th strang- 
 ling rather titan life," (Job. vii. l'», • and the 
 grave is more eiu*r for me than this dungeon ! 
 Shall we be ruh-*! by the giant ?t 
 
 I/opr/ul. Indeed our present condition is 
 I 'eadful, and deAth would beikr mon-^v"'- ••■-• 
 
 * !^ th« working of Despair. Where is ii>.-.< itiLir 
 r»itb in, lovo to, and <lcpoDUonce U|><in thi-ir I^rd ? 
 A\mM ! all «««in(i as at Uio l»-«t gnty. Hut I'bx'nre, 
 nmlorlheir prcrailinjf «li»trr«» atul t'l»ok il«'«|>ijiiil<'ncy, 
 
 . n «hf>n dcapair had a \u rn<l ••! I tic in. 
 
 ••y bad a luuid interval n l*c.«pair •-? m^irj 
 
 with a Al, *o mat liod'i taorvjr i> icrcal : fur, «*;• 
 Pant, " W« are perplexed, bat not io de*pair," 3 Cor. 
 I 
 
 f Poor Chriatian ! wbat ! Umpted to dealroj tbjr- 
 lu 
 
 to me, than thus forever to aliide : but yet IH 
 us consider; the lAml of the country to which 
 we are going, hath said, "Tht»u ehalt do no 
 murder;" no, not to another man'.t |>en«on; 
 much mure, then, are we forbidden to tjiki- the 
 giant's counsel to kill nursdvcs. I!.-«;.K-s, he 
 that kills another, can butcnmiiiit nuirdtr U]H»n 
 his IxmIv : but, for one to kill himself, is lo kill 
 Ixnly ami soul at once. And morcovtr, my 
 brother, tluiu talkest of ease in the grave, but 
 hast thou forg(»tten the hell whither for certain 
 the murderers go? "for no munhnr hh(h 
 eternal life," etc. And let us < . ii 
 
 th:it all the law is not in the Im .iit 
 
 Desjiair: others, so far as I can understand, 
 have been taken by him Jis w'ell as we, and yet 
 have escaped out of his hands. Who knows 
 but that G(mI, who made the world, nuiy caua« 
 that Giant Despair may die, or that at 80in« 
 time or other he may forget to lock us in ; or 
 that he may in a short time have another of 
 his fits before us, and may hwe the use of his 
 limbs? and if ever that should come to pass 
 again, for n»y part I am resolved to pluck up 
 the heart of a nian, and to tr}' my utmost to 
 get from under his haiul.J I was a fool that I 
 did not try to do it before; but however, my 
 brother, let us be patient and endure a while; 
 the time may come that may give us a happy 
 relejtse : but let us not be our own murderen*. 
 With these words, Hopeful at pn-sent did 
 moderate the mind of his brother: so they 
 continued together in the dark that day in 
 their sad and doleful conilition. 
 
 Well, towards evening, the giant goes down 
 into the dungeon again, to see if his prisonore 
 had taken his counsel: but when lie came 
 there, he found them alive; and truly, alire 
 was all ; for now, what for want of bread and 
 water, and by rejuson of the wounds they re- 
 ceived when he beat them, they couhl «l<» little 
 but breathe. Hut, I say, he founci them alive; 
 at which he fell into a grievous rage, and told 
 them that, seeing they had diiM)beyed his 
 counsel, it should be wors<- with them than if 
 they had never been born. 
 
 «clf ! Lor<l. what i» man ! Bn 
 (bat Word, "There bath no trm- 
 •uob aj i* eoinmon lo inai: 
 will not lulTer jou to \tr ' 
 ai'lr: but will, with ihe (. 
 Ill r»o«|.,-, (hat We may ho . 
 I Perceive bow a At o( ■ 
 hi« .nr:»7<<. rei«' n, sn 1 
 
 of 
 i.tti 
 
 <hu 
 •re 
 
 •y 
 
 IS 
 
 of 
 
 <te 
 
146 
 
 BUNYAN'S COMPLETE WORKS. 
 
 At this they trembled greatly, and I think 
 that Christian fell into a swoon ; but coming a 
 little to himself again, they renewed their dis- 
 course about the giant's counsel, and whether 
 yet they had best take it or no. Now Chris- 
 tian again seemed to be for doing it, but 
 Hopeful made his second reply as followeth : 
 
 My brother, said he, rememberest thou not 
 how valiant thou hast been heretofore ? Apol- 
 lyon could not crush thee, nor could all that 
 ihou couldst hear, or see, or feel, in the Valley 
 of the Shadow of Death ; what hardship, ter- 
 ror, and amazement, hast thou already gone 
 through, and art thou now nothing but fears ? 
 Tliou seest that I am in the dungeon with thee, 
 a far weaker man by nature than thou art ; also 
 the giant has wounded me as well as thee, and 
 hath also cut off the bread and water from my 
 mouth, and with that I mourn without the 
 light. But let us exercise a little more pa- 
 tience : remember how thou playedst the man 
 at Vanity Fair, and was neither afraid of the 
 chain or cage, nor yet of bloody death ; where- 
 fore, let us, at least, to avoid the shame that 
 becomes not a Christian to be found in, bear 
 up with patience as well as we can.* 
 
 Now night being come again, and the giant 
 and his wife being in bed, she asked him con- 
 cerning the prisoners, and if they had taken 
 his counsel : to which he replied. They are 
 sturdy rogues ; they choose rather to bear all 
 hardship than to make away with themselves. 
 Then said she, Take them into the castle-yard 
 to-morrow, and show them the bones and skulls 
 of those thou hast already despatched, and 
 make them believe, ere a week comes to an 
 end, thou also wilt tear them in pieces, as thou 
 hast done their fellows before them. 
 
 * Here is the blessing of a, hopeful comjianion. Here 
 is excellent counsel. Let vain professors say what 
 they may against experience, and looking back to 
 past experiences : It is most certainly good and right 
 so to do ; not to encourage present sloth and presump- 
 tion, but to excite fresh confidence of hope in the 
 Lord. We have David's example, and Paul's word to 
 encourage us to this: says David, "The Lord who 
 delivered me out of the paw of the lion, and out of 
 the paw of the bear, he will deliver me out of the 
 hand of the uncircumciscd Philistine." 1 Sam. xvii. 
 37. And says Paul, " We have the sentence of death 
 in ourselves, that we should not trust in ourselves, but 
 in God who raiseth the dead." There, mind the alone 
 object of faith and hope, and see the reasoning on 
 j>ast experience of God's mercy; for it is he "who 
 delivers us from so great a death, and doth deliver ; 
 in whom we trust that he will yet deliver us." 2 Cor. i. 
 10. 
 
 So when the morning was come, the giant 
 goes to them again, and takes them into the 
 castle-yard, and shows them as his wife had 
 bidden him : These, said he, were pilgrims, as 
 you, once ; and they trespassed in my grounds 
 as you have done ; and when I thought fit I 
 tore them in pieces, and so within ten days I 
 will do you; get you doAvn into your deji 
 again : and with that he beat them all the 
 way thither. They lay therefore all day on 
 Saturday in a lamentable case, as before. 
 Now, when night was come, and when Mrs. 
 Diffidence and her husband the giant were 
 got to bed, they began to renew their discourse 
 of their prisoners ; and, withal, the old giant 
 wondered that he could neither by his blows 
 nor counsel bring them to an end. And with 
 that his wife replied, I fear, said she, that 
 they live in hopes that some will come to re- 
 lieve them, or that they have picklocks about 
 them, by the means of which they hope to 
 escape. And sayest thou so, my dear? said 
 the giant ; I will therefore search them in the 
 morning. 
 
 Well, on Saturday about midnight, they 
 began to pray, and continued in prayer till 
 almost break of day.f 
 
 Now a little before it was day, good Chris- 
 tian, as one half amazed, did break out in 
 this passionate speech : What a fool, quoth 
 he, am I, thus to lie in a stinking dungeon, 
 when I may as well walk at liberty ! I have 
 a key in my bosom called Promise, that will, 
 I am persuaded, open any lock in Doubting 
 Castle. Then^ said Hopeful, that's good news, 
 good brother, pluck it out of thy bosom and 
 
 try.J 
 
 Then Christian pulled it out of hLs bosom, 
 
 "j" What! Pray in custody of Giant Despair, in the 
 midst of Doubting Castle, and when their own folly 
 brought them there too! Yes, mind this, ye pilgrims; 
 ye are exhorted, " I will that men pray every where, 
 without doubting." 1 Tim. ii. 8. We can be in no 
 place but God can hear, nor in any circumstance, but 
 God is able to deliver from. And be assured when 
 the spirit of prayer comes, deliverance is nigh at 
 hand. So it was here. 
 
 J Precious promise! The promises of God in 
 Christ, are the life of faith, and the quickeners of 
 prayer. Oh how oft do we neglect God's great and 
 precious promises in Christ Jesus, while doubts and 
 despair keep us prisoners ! So it was with these pil- 
 grims ; they were kept under bard bondage cf soul 
 for four days. Hence see what it is to grieve the 
 Spirit of God, and dread it. For he only is the Com- 
 forter. And if we cause him to withdraw Lis influ- 
 ence, who or what can comfort us ? Though precioua 
 
r^ 
 
THK PILGRIM'S PROGRESS. 
 
 147 
 
 end began to tn' at the dungeon door: whose 
 holt, a.s he turned the key, gave hack, and the 
 door flew open with eu-se, and (Miristian and 
 Hopeful both came out. Then lie went to the 
 outward door that leads into the eastle-yard, 
 and with this key opened that door al«o. 
 After, he went to the iron pate, for that nuist 
 lie opened too, hut that loek went ver>' hanl; 
 yet the key did opon it. Then they tlirust 
 Tpi'u the pate to make tlieir escaj>e with speed, 
 hut that gate ju it opened, made hucIi a crack- 
 inp that it waked CJiant Despair, who ha.stily 
 rising to pursue Imh prisoner*, felt his limlw 
 to fail, for his tits took him again, so that he 
 could by no means go after thi-m. Tiien they 
 wrnt on, and eanic to the king's highway, and 
 po were safe, l)ecau.Ho they were out of his 
 jurisdietion.* 
 
 Now when they were gone over the stile, 
 they began to contrive with themsrlvi-* what 
 they should do at that stile, to prevent tho«e 
 that should come after from falling into tikt 
 hand of Giant Despair. So they consented to 
 erect there a pilhir, and to engrare upon the 
 side thereof this sentence, "Over this stile » 
 the way to Doubting Castle, which is kept by 
 (liant Despair, who despiseth the king of the 
 CV'!e.stial Country, and socks to destroy ih« 
 holy pilgrims."' .Many therefore that followed 
 after, read what was written, and escaped IIm 
 danger.t This done they sang as follows: 
 
 " Out of the wny wo went, •ml then wc fuua^ 
 What 'Iwns to trrail upon forbidJnn j;roun4 ; 
 .\iiil let tlirin thnt conic after have a •«rfl 
 Left thry for trf!«pa.«!>in)», hin |iri«'nor9 are, 
 Wboac oaotlo'ii Doubting, and whose name'* Deipftir." 
 
 CHAPTER XVI. 
 The Pilgrims entertained hi/ the Shephenk on (he Delectable MonninviA. 
 
 They went then till they came to the De- 
 (ectable M<mntains ; which mountains belong 
 to the Lord of that hill of which wc have 
 spoken before: so they went up the moun- 
 taitus, to behold the gardens and orchards, the 
 vinejTinls, and fountains of wafer; where also 
 they dnink and washed themselves, and did 
 
 proiai««i are rer««led in the word, jet wo can g«t 
 no eomfort from them, but \iy the graco uf the 
 Spirit. 
 
 * Mind, thoagb tbo Spirit irorki ddirvranee and 
 bring* comfort, yet it \r by mcnn^ of the word of proin- 
 im; f<)ras we depart from and dishonour Gml by un- 
 belief, to wo come back to, and honour him, by b«- 
 lieriog hi* word of grace to us thrnuith his belorcd 
 Son. In tbi« way the Fpirtt brings delirrmnce. 
 
 ■f Reeonling our own ot>.«prTalions, and tho experi- 
 tnee we hare had of Ood's dealing with our fouls, aro 
 made of special and peculiar use to our follow-Chris- 
 tians. Bat let ns ever take heed of sclf-ex.tlling : ever 
 remembering that all Christiai: expericnco is to hum- 
 hie the soul, and exalt the .Snriour. As here these 
 ;wo pilgrims, by their own fjlly, got into Doubting 
 Cajlle; lo it was by faitlTin the promise that they 
 escaped from it. This pillar wa« a memento to their 
 shame, while it wa« a monument of Ood'i free favour 
 In Oirist to them. 
 
 y I r! bare yon through unbelief been brought 
 
 but and has the Lonl in his gn-at mercy sent 
 
 dilirrranr* lo year son I ? Keep then your faith in 
 
 •oniinual exercise, while you lake up the following 
 
 freely eat of the vineyards. Now there were 
 on the tops of these mountains, shephertfai 
 feeding their flocks, and they stood by the 
 highway si'le. The pil'.rrims thereff)re went 
 to them, and leaning upon their staves, (as 
 is common with weary j>ilprims when they 
 stand to talk with any by the way,) they 
 
 Son of Qod, if thy free graco 
 
 Again hath raia'd uio up, 
 Call'd me still to »cek thy face, 
 
 And given mo bark my hope : 
 Still thy timely help afford. 
 
 And all thy loving-kinilness show; 
 Keep mo, keep me, griioi<i.i« l.i.r.l. 
 
 And never let me go. 
 
 By aie, my Saviour, aland 
 
 In sore tomptnt ion's hour, 
 Save me with thine outntrrtoh' I hand. 
 
 And show furth all thy powrr ; 
 Oh be mindi'ul of thy word ; 
 
 Thy all-!4uQicicnt grace bestow ; 
 Keep me, keep me, gracious Lord, 
 
 And never let me go. 
 
 Oive me, I/ord, a holy fear, 
 
 And Ax it in my heart ; 
 That I may when doubts app««r 
 
 With timely eare depart; 
 Sin be mure than bell abhorr'd. 
 
 Till thou destroy the tyrant foe : 
 Keep me, keep me, graeiouf L«r^ 
 
 And n«r«r let mt g«. 
 
148 
 
 BUy TAX'S COMPLETE WORKS. 
 
 1 
 
 asked, "Whose Delectable Mountains are 
 these? and whose are the sheep that feed 
 upon them ?" * 
 
 Shepherds. The mountains are Emmanuel's 
 Land, and they are within sight of his city ; 
 and the sheep also are his, and he laid his life 
 down for them. 
 
 Christian. Is this the way to the Celestial 
 City? 
 
 Shepherds. You are just in the way. 
 
 Christian.. How far is it thither? 
 
 Shepherds. Too far for any but those that 
 shall get thither indeed.f 
 
 Christian. Is the way safe or dangerous ? 
 
 Shepherds. Safe for those for whom it is to 
 be safe ; "but transgressors shall fall therein." 
 Hos. xiv. 9. 
 
 CIirisiia7i. Is there in this place any relief 
 for pilgrims that are weary and faint in the 
 way? 
 
 Shepherds. The Lord of these mountains 
 hath given us a charge " not to be forgetful to 
 entertain strangers," (Heb. xiii. 1, 2;) there- 
 fore the good of the place, is before you. 
 
 I also saw in my dream, that when the shep- 
 herds perceived that they were wayfaring men, 
 they also put questions to them, (to w^hich they 
 made answer, as in other places,) as, Whence 
 came you? and, How got you into the way? 
 and, By what means have you so persevered 
 therein? for but few of them that begin to 
 come hither do show their faces on this moun- 
 tain. But when the shepherds heard their an- 
 swer's, being pleased therewith, they looked 
 very lovingly upon them, and said. Welcome 
 to the Delectable Mountainsi 
 
 The shepherds, I say, whose names were 
 Knowledge, Experience, Watchful, and Sin- 
 cere, took them by the hand, and had them to 
 
 * See the nps and downs, and sunshine and clouds, 
 the prosperity and adversity, which Christians go 
 through in their way to the promised land. Lately, 
 these two pilgrims were bewailing their state in 
 Doubting Castle, under Giant Despair; now they are 
 Tcome to Delectable Mountains, where all is clear, per- 
 'ectj and joyful hope. So that God's word is now 
 f.oncfortably fulfilled upon them. See Isa. xlix. 9, 10, 
 11. "I will make all my mountains a way, and my 
 highways shall be exalted," Ac. 
 
 ■}• Oh how many professors grow weary of the way, 
 fall short, and fail of coming to the end ! Though the 
 waj' appears too far, too strait, and too narrow for 
 majiy who set out, and never hold out to the end ; yet, 
 all who are begotten by the word of grace, and born 
 of the Spirit of truth, being kept b)' the mighty power 
 of God, through an exercise of living faith, unto eter- 
 oal salvation, shall succeed. 1 Pet. i. 5. 
 
 their tents, and made the n partake of that 
 which was ready at present. J They said, more- 
 over. We would that you should stay here 
 awhile to be acquainted with us, and yet more 
 to solace yourselves with the good of these De- 
 lectable Mountains. They then told them that 
 they were content to stay : so they went to their 
 rest that night, because it was very late. 
 
 Then I saw in my dream, that in the morn- 
 ing the shepherds called up Christian and 
 Hopeful, to walk with them upon the moun- 
 tains: so they went forth with them, and 
 walked awhile, having a pleasant prospect on 
 every side. Then said the shepherds one to 
 another. Shall we show these jjilgrims some 
 wonders ? So, when they had concluded to do 
 it, they had them first to the top of an hill, 
 called Error, which was very steep on the furth- 
 est side, and bid them look down to the bottom. 
 So Christian and Hopeful looked down, and 
 saw at the bottom several men dashed to jjieces, 
 by a fall that they had from the top. Then said 
 Christian, What meaneth this? The shep- 
 herds answered, Have you not heard of them 
 that were made to err by hearkening to Hy- 
 meneus and Philetus, (2 Tim. ii. 17, 18,) as con- 
 cerning the faith of tfce resurrection of the 
 body ? They answered. Yea. Then said the 
 shepherds, Those that you see lie dashed to 
 pieces at the bottom of this mountain are they ; 
 and they have continued to this day unburied, 
 as you see, for example to others to take heed 
 how they clamber too high, or how they come 
 too near the brink of this mountain. || 
 
 Then I saw they had them to the top of 
 another mountain, and the name of that is 
 Caution, and bid them look afar off: § w'hich 
 when they did, they perceived, as they thought, 
 several men walking up and down among the 
 
 j Precious names ! what is a pilgrim without know- 
 ledge ? what is head-knowledge without heart-experi- 
 ence ? And watchfulness and sincerity ought to at- 
 tend us every step. When these graces are in us 
 and abound, they make delectable mountains in- 
 deed. 
 
 II Fine-spun speculations, and curious reasonings, 
 lead men from simple truth and implicit faith into 
 many dangerous and destructive errors. The wcri 
 records many instances of such for our caution. Be 
 warned to study simplicity and godly sincerity. 
 
 § It is well for us to be much on this mount. We 
 have constant need of caution. Paul takes the Corin- 
 thians up to this Mount Caution, and shows them what 
 awful things have happened to professors of old : and 
 he leaves this solemn word for us ; " Wherefore let him 
 who thinketh he standeth, take heed lest he fall." 1 Cor 
 X. 12. 
 
THE PILGRIM'S PROGRESS. 
 
 149 
 
 tombs that wore there: and thej perceived 
 that the men were blind, because they stiim- 
 l»led sometimes ui)on the tombs, and because 
 they could Udt irct out from among them. Then 
 said Christian, What means this? 
 
 The shepherds then answeretl. Did you not 
 see a little below these mountains, a stile that 
 leads into a meadow, on the left hand of this 
 way? They answered. Yes. Then said the 
 shepherds, From that stile th<jro goes a path, 
 that leads directly to Douliting Cjistle, which 
 is kept by Giant Despair, and these men (p«)int- 
 inj? to them among the toml)s) came once on 
 pilgrimage, a.H you do now, even till they came 
 to that siimc stile. Anil because the right way 
 wjis rough in that place they chose to go out 
 of it into that meadow, and there were taken 
 by Giant Despair, and cast into Doubting Cas- 
 tle; where, after they had a while been kept 
 in the dungeon, he at last did ]>ut out their 
 eyes, and led tin ni among those tombs, where 
 he has left them to wander to this very day, 
 that tiic saying of the wise man might be ful- 
 filled, " He that wandereth out of the way of 
 understanding, shall remain in the congrega- 
 tion of the dead." Tniv. xxi. IG. Then Chris- 
 tian and Hojieful looked upon one another, 
 with tears gashing out, but yet said nothing to 
 the shej)herds.* 
 
 Then I saw in my dream, that the shepherds 
 had them to another place in a bottom, where 
 w:w a door in the side of an hill, and they 
 openeil the door, and bid them l(M>k in. Tlu-y 
 looked in therefore, an<l saw that within it 
 wa.s very dark and smoky ; they also thought 
 that they heard there a rumliling noise, as of 
 fire, and a crj* of some tormented; and that 
 they smelt the scent of brimstone. Then said 
 Christian, What means this? The »hfj)herds 
 told them. This is a by-way to hell, a way that 
 hyjMxrites go in at: nam»'ly, such as sell their 
 birthright, with Esau; sui'h its sell their Mas- 
 ter, with Juda.><; such jus bl;LS|>heme the gosjM'l, 
 n'iih Alexander; and that lie and diss<,'mble, 
 with Ananioit, and T^apphira his wife. 
 
 * Do w« •«« otb«rfl fall into pvrditiou b>- the very 
 
 nm« (ioi And follicj from which (>o<l Unf ni-lainictl 
 may Whftt mu«t wo resolve thi* into, hut hi* iii|irr- 
 •hotiD'linK mrrej to u« ! And *urcljr it i« enough to 
 nak" 'iiic'« p_vc« nmh out nilti !■• ir«. mi I !•. itu'll our 
 bar 1 h- »r'< •.i.'i> :' ii Iho 
 
 U-Any •inc'il.i: i ■. ' trour 
 
 0». Oh a 
 
 t Thu» wr : I 1. und 
 
 b»Tin,; tanted ol' t ' - -. and wvrv made 
 
 p%rtAkcr« of the « r i >>. vi. It i§ hard 
 
 Tlien said II(»|>eful to the shepherds, I per- 
 ceive that these had on them, even ever)- one. 
 a show of pilgrimage, as wo have now ; had 
 they not? 
 
 Shephi-rih. Yea, and held it a long time too. 
 
 lloptfuL H(»w far miglit they go on in pil- 
 grimage in their days, since tliey notwitlistand- 
 ing were thus miserably cast away? 
 
 HhephtnU. Some further, and some m»t so 
 far as these mountains.! 
 
 Then said the pilgrims one to another, We 
 had neetl to cry to the strong for stronglh, 
 
 ^'/{'•ji/icrdi. Ay, and y<»u will have need to use 
 it when you have it, too. 
 
 IJy this time the pilgrims had a desire to go 
 forward, and the shepherds a de»(ire they should : 
 so they walked together towards the end of the 
 mountains. Then said the shepherds one to 
 another. Let us here show the pilgrims the 
 gates of the Celestial City, if they have skill 
 to look through our perspective ghuss. The 
 pilgrims then lovingly accepted the motion: 
 so they had them to the top of an high hill, 
 called Clear, and gave them the gloM to 
 look. 
 
 Then they essayed to look, but the reuicm- 
 brance of that bust thing that the shephenls 
 had showed them, made their hands shake; by 
 means of which impediment, they could not 
 look ste.idily through the glass ;t yet tlvoy 
 thought they saw something like the gate, and 
 also some of the glory of the place. Then they 
 went away, and sang this song: 
 
 " Thus by tho jhophcnls ?rcrct» ar« rcvonl'd, 
 Which from nil other men aro Icvpl cuiic^'al'd ; 
 Cumo to tho rhophcrd* then, if you would »«« 
 Thinga dci'p, thing.'* bid, and that myntcriau* be." 
 
 When they were about to depart, one of the 
 shephenls gave them a note of the tcai/. An- 
 other of them bid tluMii brwnrr of tht- jintltrer. 
 The third bitl them tnke heed that thry fUep not 
 upon the enchanted ground. And the fouilh 
 bid them (Jml speed. So I awoke from mj 
 dream. 
 
 to My bow far, or huw long a perton may fcllc* 
 Cbri«i. and b4v?aute of unhiithfulnciii, ycl fall k«»y, 
 and coma nhort of tin- klr'^- I m n! ta<t. Thi* (hoai4 
 escito to dili^i n ■•-. ' imiip««tioo, vvar 
 
 looking to .Imiiii If. V. .;. 
 
 ♦ Thr kI«" of »; ■ ! 
 
 up by th<- }khiI ..•' • 
 
 Paul »i- !h» 
 
 glory of • I .Of 
 
 doubt* and [rar> wiil mall* lh« h*a4 trvoihW Mid tW 
 fif ht dim. 
 
l60 
 
 BUNYAN'S COMPLETE WORKS. 
 
 CHAPTER XYII. 
 
 Tlie Pilgrims meet wiili Ignorance. — The Robbery oj lAttle-faith related. — Christian and 
 
 Hopeful caught in the net. 
 
 A:nd I slept and dreamed again, and saw the 
 same two pilgrims going down the mountains, 
 along the highway towards the city. Now a 
 little before these mountains on the left hand, 
 lieth the country of Conceit,* from which 
 country there comes into the way in which the 
 pilgrims walked, a little crooked lane. Here 
 therefore they met with a very brisk lad, that 
 came out of that country, and his name was 
 Ignorance. So Christian asked him from what 
 parts he came, and whither he was going. 
 
 Ignorance. Sir, I was born in the country 
 that lieth off there a little on the left hand, 
 and am going to the Celestial City. 
 
 Christian. But how do you think to get in at 
 the gate ? for you may find some difficulties 
 there. 
 
 As other good people do, said he. 
 
 Christian. But what have you to show at 
 that gate, that may cause that gate to be opened 
 to you ? 
 
 Ignorance. I know my Lord's will, and have 
 been a good liver ; I pay every man his own ; 
 I pray, fast, pay tithes, and give alms, and have 
 left my country for whither I am going.f 
 
 Christian. But thou earnest not in at the 
 Wicket-gate that is at the head of this way ; 
 thou earnest in hither through that same 
 crooked lane, and therefore I fear*, however 
 thou mayest think of thyself, W'hen the reckon- 
 ing-day shall come, thou wilt have laid to thy 
 charge, that thou art a thief and a robber, in- 
 stead of getting admittance into the city. 
 
 Ignorance. Gentlemen, ye be utter strangers 
 to me, I know you not ; be content to follow 
 the religion of your country, and I will follow 
 the religion of mine. I hope all will be well. 
 And, as for the gate you talk of, all the world 
 knov'3, that that is a great way oif of our coun- 
 try. I cannot think that any men in all our 
 
 * This country we were all born iu : and are all by 
 nature darkness. Some live long in the country of 
 Con<',eit, and many end their days in it. Are you 
 some out of it ? So was Ignorance ; but he breathed 
 his native air. So long as any sinner thinks he can 
 do anything towards making himself righteous before 
 ijrod, his name is Ignorance, he is full of self-conceit, 
 and destitute of the faith of Christ. 
 
 f Is it not very common to hear professors thus ex- 
 press themselves? Yes, and many who make a very 
 
 parts do so much as know the way to it, nor 
 need they matter whether they do or no; since 
 we have, as you see, a fine pleasant green lane, 
 that comes down from our country the nearest 
 way. 
 
 When Christian saw that the man was wise 
 in his own conceit, he said to Hopeful whis- 
 peringly, " There is niore hope of a fool than 
 of him," (Prov. xxvi. 12;) and said moreover, 
 " When he that is a fool walketh by the way, 
 his wisdom faileth him, and he saith to every 
 one that he is a fool." Eccles. x. 2. What, 
 shall we talk further with him, or outgo him 
 at present, and so leave him to think of what 
 he hath heard alreadj^, and then stop again for 
 him afterwards, and see if by degrees we can 
 do any good by him ? Then said Hopeful, 
 
 " Let Ignorance a little while now muse 
 On what is said, and let him not refuse 
 Good counsel to embrace, lest he remain 
 Still ignorant of what's the chiefest gain. 
 God saith, those that no understanding have, 
 Although he made them, them will he not save." 
 
 He further added, It is not good, I think, to 
 say to him all at once ; let us pass him by, if 
 you will, and talk to him anon, even as he is 
 able to bear it." 
 
 So they both went on, and Ignorance he 
 came after. Now Avhen they had passed him 
 a little way, they entered into a veiy dark lane, 
 where they met a man whom seven devils had 
 bound with seven strong cords, and were car- 
 rying him back to the door that they saw on 
 the side of the hill. Matt. xii. 45 ; Prov. v. 22. 
 Now good Christian began to Iremble, and so 
 did Hopeful his companion ; yet as the devils 
 led away the man, Christian looked to see if 
 he knew him ; and he though it might be one 
 Turn-away, that dwelt in the town of Apos- 
 
 high profession too ; their hopes are plainly grounded 
 upon what they are in themselves, and how they differ 
 from their former selves and other sinners, instead of 
 what Christ has made us, and what we are in Christ. 
 But the profession of such is begun with an ignorant, 
 whole, self-righteous heart; it is continued in pride, 
 self-seeking, and self-exalting, and ends in awful dis- 
 appointment. For such are called by our Lord thieves 
 and robbers; the;: rob hjpi of the glory of his graj^ 
 and the efficacy of 3 blood. 
 
p 
 
 ?4 in; 
 
 
^^'. 
 
THE PILGRIM'S PROGRIl^S. 
 
 151 
 
 vacjf. r.ut he did not perfectly see hU face; 
 fur he did haiiji: his head like a thii-f that is 
 fiiiind. But heing gone past, Ilopctul looked 
 aftt.-r hitn, and espied on his back a paper with 
 this inscription, " Wanton professor and ilani- 
 nahle apostate."* Then said Christian to his 
 lillow, Now, I call to nnu inbrance that which 
 was told nie, of a thing that happened to a 
 griod man hereabout. The name of thenum' 
 was Little-faith, but a good nuin, and he dwell 
 iti the town of Sincere. The thing w:ls this: 
 ^At who entering in at this pjussage, there 
 coinoo down from Broad-way gate, a lane, 
 called Dead-man's lane; »o called, because of 
 the murilcrs that are commonly done there ; 
 and this Little-faith, going on pilgrimage, Jis 
 we do now, chanced to sit down there and 
 slept ; now there happeneil at that time to 
 come down the lane from Broad-way gate, 
 three stuniy rogues, and their names were 
 Faint-heart, Mistrust, and Guilt, throe broth- 
 ers; and they i'si)ying Little-faith where he 
 was, came galloping up with speed. Now tlitu 
 1,'immI man was just awake from his sleep, and 
 was getting up to go on his journey. So they 
 all came up to him, and with threatening lan- 
 guage bid him stand. .\t this Little-faith 
 looked as white jis a clout, and had neither 
 power to fight nor flee. Then said Faint-heart, 
 " Deliver thy purse;" but he making no haste 
 to do it, (for he was loth to h>sc his money,) 
 Mistrust run up to him, and thrusting his hand 
 into hiM {KKrket, pulled out thence a bag of sil- 
 ver. Then he cried out, "Thieves! thieves!" 
 With that (iuilt, with a great club that was in 
 his hand, struck Little-faith on the head, and 
 with that blow fclhil him flat to the ground; 
 where he lay blei^liug, :is one that would bleed 
 to death. All this wijile the thieves stood by. 
 But at last, they hearinj; that homo were upon 
 
 * Oh b«wBro of » ligbi, trifling spirit, and » wuiion 
 hcbaviour. It i« uflcn the furorunncr or kpostftojr 
 from GlhI. It makcj one tremblo to bear thoM who 
 prifo* to follow Chriit in the regonerncion crying, 
 \Vh»t bum; i» Ihert' in tbii Kitinc, anil the other divor- 
 »:vo ? Tbrjr plainir discover what npirit <br_v are got 
 i.ilo. The warmth uf lore i* gone, and lh<-y are b«- 
 tome cold, dead, and carnal. Oh how uiitnv instances 
 }f lhe«« alxjunil ! 
 
 f Wherv tharo if a faint heart in God't eaoae, and 
 n)i<tru«t of liod't tnilh«, here will bo guilt in the con- 
 <--i- IK-*, and a dead faith in the heart; and these 
 roi'iirt will prevail over, and rub tneh touli of the 
 coiuforta of Gud'i love and of Chriil't aalvation. Oh 
 bow manv are overtaken \>y thete in clecpy flu and 
 e«rele«« frame*, and plun>lere<l! I.«am to bo wiao 
 from the thing* othar* bare *uffervd. 
 
 the road, and fearing lest it shuUid lie odc 
 Great-grace, that dwells in the city of liood- 
 conlidence, they betook theniselvi's to their 
 heeb*, and lelt this goml man to shift for him- 
 self, who, getting up, made shift to scramble 
 on his way. This wits the story.f 
 
 Hopeful. But did they take from him all thai 
 ever he had? 
 
 Chnntiaii. No: the place where his jeweU 
 were, they never ransaeked ; so those he kept 
 still. But, as I was told, the giMnl man was 
 much alllicted for his loss; for the thieves gut 
 njost yf his spending-money. That whitJi 
 they got n«tt, as I said, were jewel.-. ; also, be 
 had a little (mUI money left, but scarce enough 
 to bring him to his journey's eiitl, ^l Pet. iv. 
 18;) nay, if I was not misinformed, he wu 
 forced to beg its he went, to keep himself alive, 
 (for his jewels^ he might not sell.) But beg 
 and do what he could; "he went," as wo say, 
 " with many a hungry belly," the most part ol 
 the rest of the way. 
 
 Ifojir/nf. But is it not a wonder they got not 
 from him his certilic^ite by which he wi.s to re- 
 ceive his admittance at the celestial gale? 
 
 ChrUt'uin. It is a wonder: but they got not 
 that; though they missed it not tlirough any 
 goiul cunning of his| for he, being disuuiyed 
 with their coming upon him, had neither 
 power nor skill to hide anything, so it was 
 more by g<M>d providence than by his endeav- 
 our, that they missed of that good thing.|! 
 2 Tim. i. 14; 2 Pet. ii. 9. 
 
 JIu}tr/ul. But it must needs be n comfort to 
 him, that they got not his jewels from him? 
 
 Vhrintimt. It might have been great o«inifort 
 
 to him, had he used it as he should ; but they 
 
 \ who told me the stor>*, said, that he made but 
 
 little use of it all the rest of the way; and 
 
 that, because of the disnuiy that lie had in the 
 
 \ By hi* jeweln «o may understand tbote Imparted 
 graces of the Spirit, Fniih, Hope, and Love. Hy hi« 
 tpending-motiey, understand the sealing and aainrsi 
 of the Spirit in hix heart. 2 Cur. i. 22. Of Ibis divine 
 assurance and the sense of the pea«o and Joy t>f thr 
 Holy <>host, he was robbed, so that, though he ••ii; 
 went on in the ways of the Lord, yet he ilraci^ed on 
 but heavily and unromfortably ; and na> ii<>l hap- 
 py in himself. <)|i bow much evil and didrrw 
 arc bniught upon u» by neglecting to walch and 
 pray: 
 
 I What was thi* K»"d thing? His faith, »ho*r 
 author, flnisher, i» • Jesoa. And where ha 
 
 gives tbii gift "f i 't b« bat Uiile, ••»•■ a* 
 
 a grain of nni 
 
 not all Ibe |. ^' 
 
 Jt iL 
 
152 
 
 BUNYAN'S COMPLETE WORKS. 
 
 taking away his money Indeed he forgot it a 
 greater part of the res. of his journey; and, 
 besides, when at any time it came into his 
 mind, and he began to be comforted therewith, 
 then would fresh thoughts of his loss come 
 again upon him, and those thoughts would 
 swallow up all. 
 
 Hopeful. Alas, poor man ! this could not but 
 be a great grief unto him ? 
 
 Chnstian. Grief ! ay, a grief indeed. Would 
 it not have been so to any of us, had we been 
 used as he, to be robbed and wounded too, and 
 that in a strange place, as he was? It is a 
 wonder he did not die with grief, poor heart: 
 I was told he scattered almost all the rest of 
 the way, with nothing but doleful and bitter 
 complaints: telling also to all who overtook 
 him, or that he overtook in the way as he 
 went, where he was robbed, and how; who 
 they were that did it, and what he lost; how 
 he was wounded, and that he hardly escajsed 
 with his life.* 
 
 Hopeful. But it is a wonder that his neces- 
 sity did not put him upon selling or pawning 
 some of his jewels, that he might have where- 
 with to relieve himself in his journey. 
 
 Christian. Thou talkest like one upon whose 
 head is the shell to this very day: for what 
 should he pawn them? or to whom should he 
 sell them ? In all that country where he was 
 robbed, his jewels were not accounted of; nor 
 did he want that relief which could from 
 thence be administered to him. Besides, had 
 his jewels been missing at the gate of the 
 Celestial City, he had (and that he knew well 
 enough) been excluded from an inheritance 
 there, and that would have been worse to him 
 than the appearance and villainy of ten thou- 
 sand thieves. 
 
 Hopeful. Why art thou so tart, my brother? 
 Esau sold his birthright, and that for a mess 
 of pottage, (Heb. xii. 16;) and that birthright 
 was his greatest jewel: and, if he, why might 
 not Little-faith do so too ? 
 
 Christian. Esau did sell his birthright in- 
 deed, and so do many besides, and by so doing, 
 exclude themselves from the chief blessing: 
 as also that caitiff did: but you must put a 
 difference betwixt Esau and Little-faith, and 
 also betwixt their estates. Esau's birthright 
 was typical, but Little-faith's jewels were not 
 
 * Here is a discovery of true, fhough it be but little 
 faith. It mourns its loss of God's presence, and the 
 comforts of his Spirit, and laments its folly for sleep- 
 ing, when it should have been watching and praying. 
 lie thaJ pines under the scn.-ie of the loss of Christ's 
 
 so. Esau's belly was his god, but Little-faith'a 
 belly was not so. Esau's want lay in his fleshly 
 appetite. Little-faith's did not so. Besides, 
 Esau could see no further than to the fulfilling 
 of his lust: "For I am at the point to die," 
 said he, "and what good will this birthright 
 do me?" Gen. xxv. 29, 34. But Little-faith, 
 though it was his lot to have but a little faith, 
 was by his little faith kept from such extrava- 
 gancies, and made to see and prize his jewels 
 more than to sell them as Esau did his birth- 
 right. You read not anywhere that Esau had 
 faith, no, not so much as a little; therefore no 
 marvel, if where the flesh only bears sway, (as 
 it will in that man where no faith is, to resist,) 
 if he sells his birthright and his soul and all, 
 and that to the devil of hell: for it is with 
 such as it is Avith the ass, " who in her occa- 
 sions cannot be turned away," (Jer. ii. 24;) 
 when their minds are set upon their lusts, they 
 will have them, whatever they cost. But Little- 
 faith was of another temper, his mind was on 
 things divine; his livelihood was upon things 
 that were spiritual and from above ; therefore, 
 to what end should he that is of such a temper 
 sell his jewels (had there been any that would 
 have bought them) to fill his mind with empty 
 things ! Will a man give a penny to fill his 
 belly with hay? or can you persuade the 
 turtle-dove to live upon carrion like the crow ? 
 Though faithless ones can, for carnal lusts, 
 pawn or mortgage, or sell what they have, and 
 themselves outright to boot, yet they that have 
 faith, saving faith, though but little of it, can- 
 not do so. Here, therefore, my brother, is thy 
 mistake. 
 
 Hopeful. I acknowledge it; but yet your 
 severe reflections had almost made me angry. 
 
 Christian. Why I did but compare thee to 
 some of the birds that are of the brisker sort, 
 who Avill run to and fro in untrodden paths, 
 with the shell upon their heads ; but jiass by 
 that, and consider the matter under debate 
 and all shall be well betwixt thee and me. 
 
 Hopeful. But, Christian, these three fellows, 
 I am persuaded in my heart, are but a company 
 of cowards; would they have run else, tliiuk 
 you, as they did, at the noise of one that Avas 
 coming on the road? Why did not Little- 
 faith pluck up a greater heart? he might, 
 methinks, have stood one brush with them, 
 
 love, has faith in his heart, and a measure of love tc 
 Christ in his soul; though he goes on his way weep- 
 ing, yet he shall find joy in the end. Sou', bo on thy 
 watch-tower, lest thou sleep the sleep of eternal 
 death. 
 
THE PILGRIM'S PROGRE. 
 
 aud have yielded, when there had been no 
 remedy. 
 
 ChrUlinn. That they are cowanls many have 
 paid, but few have found it so in the time of 
 trial. As for a great heart, Little-faith had 
 none; and I ^)erceivetl by tlu-e, my brother, 
 luuL-^t thou been the man concerned, thou art 
 but for a brush, and then (o yield. And verily, 
 since tiu.s is the heijjht of thy Htonuich, now 
 they are at a di.ntance from us, should they ap- 
 pear to tlu'o, :ls they did to him, they might 
 put thi'c to second thoui;ht<<.* 
 
 lUit consider again, they are but journeymen 
 tlueves, they serve under the king of the bot- 
 tomIes!4 pit ; who, if nee<l be, will come to 
 their aid himself, and his voice is« as the roar- 
 ing of a lion. I Pet. v. 8. I myself have been 
 engaged as this Little-faith was; and I found 
 it a terrible tiling. These three villains set 
 upon me, and I beginning like a Christian to 
 resist, they gave out a call, and in came their 
 moi^tcr: I would, as the saying is, have given 
 my life for a jienny; but that, its God would 
 have it, I was clothed with armour of proof. 
 Ay, and yet though I wa.s so harnejwed, I 
 found it hard work to quit myself like a man: 
 no man can toll what in that condtat attends 
 U.S, but he that hath been in the battle him- 
 Bclft 
 
 If,^,./>i/. Well, but they ran, you see, when 
 tli'V liiil liut suppose that one Great-grace was 
 
 I. True, they have often fltnl, lx»th 
 they and their m:ister, when (Jreat-grace hath 
 appeared ; and no marvel, fi)r he i.«« the King's 
 diampion ; but, I trow, you will put some dif- 
 ference between Little-faith and the King's 
 champion. All the King's .subjects are not his 
 
 * Ah ! boir en»j it it to tnlk when rncmiM aro out 
 '>f light ! We too often wax valiniit in our own esteem, 
 when we hare oon«lant need to humble ourKoIre^ under 
 ;he mightjr hand of Ooil, knowing what nirro nothings 
 we are of onrsolre*. It makes a Christian speak tartly 
 when one see* sclf-ezaltings in another. Paul fro- 
 '(uentlr speaks thus, from warm teal for Christ's glorjr, 
 4nd iitrong love to the truth as it is in Jenus. 
 
 f Who run staml in the evil d%y of temptation, 
 
 wh'ii i t with Faint-heart, Mistrunt, and ttuill, 
 
 hai^kf-'l ity the puwer of their master, Satan ? No one, 
 unlp«i armed with the whole armour of U<mI: even 
 t' «ror of such Infernal foea makes it a hard 
 
 Christian. But this is our glury, the 
 L.'.i ->, til Tight for us, and we shall hold our peace; 
 w« shall Ix) silent as to aJ<?ribing anj glory to our- 
 sclTrt, knowing our verjr enemies are part of our- 
 •«Ire«, and that we ar« more than oonqurrors orer all 
 tkese (onl/) broagh II'W who loved as. Rom. viii. 37. 
 
 champions ; 
 feats of war as he 
 
 o such 
 link that a 
 
 Is itmT 
 
 little child should handle Ci«>liah as David 
 did? or that there should be theslrengtii of an 
 ox in a wren? Some are strong, some are 
 weak : some have great faith, some have little; 
 this man was one «>f the weak, and therefore 
 ho went to the wall.t 
 
 Ilopifnl. I would it had been Great-gtac« 
 for his sake. 
 
 Chrintian. If it had been he, he might have 
 had his hands l"ull : for I must tell you, that 
 though Great-grace is excellent go/Hl at hie 
 weapon, and has, and can, so long as he keeps 
 tliem at sword's point, do well enough with 
 them, yet if they get within him, even Faint- 
 heart, Mistrust, or the other, it will go hard 
 but that they will throw up his heeLs; and 
 when a man is down, you know, what ain ho 
 do? 
 
 ^^'hoso looks well upon Great-grace's face, 
 shall sec those scars aud cuts there that shall 
 ea-sily give demonstration of what I say. 
 Yea, once I heard that he should say, (and 
 that when he was in the comliat.) " Wc de- 
 spaired even of life." '| How did these sturdy 
 rogues and their fellows make David groan, 
 mourn, and roar? Yea, Ilenian and Hezekiah 
 too, though champions in their days, were 
 forced to bestir them when by these assaulted ; 
 and yet, notwithstanding, they had their coata 
 soundly brushed by them. Peter, upon a time, 
 wouhl go tr)' what he could do; but, though 
 some do say of him that he is the prince of 
 the apostles, they handlctl him so, that they 
 made him at hvst afraid of a sorry girl. 
 
 IJesides, their king is at their whistle; i}ic is 
 never out of hearing ; and if at any time they 
 be put up to the worst, he, if possible, comes 
 
 X Pray mind this, ye lambs of the Hook, whose 
 knowlcdf^c is small, and whoso faith is weak ; oh never 
 think the Gud ye believe in, the Saviour ye follow, ia 
 an austere master, who expects more from you ihaa 
 ye are able. When he calls for your service, look t* 
 him for strength ; expect all power and *trrni;th lor 
 every gnbd work out of the fulneas of Chru:; tha 
 more you receive from him, the more you will grow up 
 in him, and be devoted to him. 
 
 5 Now here you see what is meant by Oreal-graoa, 
 who is so often mentioned in this book, and by whom 
 so many valiant thing* were done. W* rr»4 " Wtih 
 great power the apxtlrs wilnei.rd of iho rciurrvo- 
 tion of Jesus." Why was it 1 llccaute " tifr»t graa* 
 was upon them all." Acta Iv. M. 8o you »«. all ts of 
 
 ^ . .1... . . t >ir»iioa. Ifwedogrtftl 
 
 t us, bat anio Um ftasl 
 
 ara.-- ..i .... _ 'J- 
 
154 
 
 BUNYAN'S COMPLETE WORKS. 
 
 in to help them : and of him it is said, " The 
 Bword of him that layeth at him cannot hold ; 
 the spear, the dart, nor the habergeon; he 
 esteemeth iron as straw, and brass as rotten 
 wood : the arrow cannot make him flee, sling- 
 stones are turned with him into stubble ; darts 
 are counted as stubble; he laugheth at the 
 shaking of the spear." Job xli. 26-29. What 
 can a man do in this case ? It is true, if a man 
 could at every turn have Job's horse, and had 
 skill and courage to ride him, he might do 
 notable things ; for " his neck is clothed with 
 thunder ; he will not be afraid as a grasshop- 
 per ; the glory of his nostrils is terrible ; he 
 paweth in the valley, and rejoiceth in his 
 strength, he goeth on to meet the armed men : 
 he mocketh at fear, and is not affrighted, 
 neither turneth he back from the sword ; the 
 quiver rattleth against him, the glittering spear 
 and the shield : he swalloweth the ground with 
 fierceness and rage, neither believeth he that 
 it is the sound of the trumpet. He saith 
 among the trumpets. Ha, ha ; and he smelleth 
 the battle afar off, the thunder of the captains 
 and the shoutings." Job xxxix. 19-25. 
 
 But for such footmen as thee and I are, let 
 us never desire to meet with an enemy, nor 
 vaunt as if we could do better, when we hear 
 of others that they have been foiled ; nor be 
 tickled at the thought of our own manhood, 
 for such commonly come by the worst when 
 tried. Peter, of whom I made mention before, 
 he would swagger, ay, he would ; he would, as 
 his vain mind promjDted him to say, do better, 
 and stand more for his Master than all men : 
 but who so foiled and run down by those vil- 
 lain* as he?* 
 
 When therefore we hear that such robberies 
 are done on the King's highway, two things 
 become us to do : first, to go out harnessed, and 
 to be sure to take a shield with us ; for it was 
 for want of that, that he that laid so lustily at 
 Leviathan, could not make him yield ; for, in- 
 deed, if that be wanted, he fears us not at all. 
 
 * From this sweet and edifying conversation, learn 
 not to think more highly of yourself than you ought 
 to think ; but to think soberly, according to the meas- 
 ure of faith which God hath dealt to you. Rom. xii. 3. 
 Now it is of the very essence of faith to lead us out 
 of all self-confidence and vain vaunting. For we 
 know not how soon Faint-heart, Mistrust, and Guilt, 
 may spring up in us, and if not found in the exercise 
 of faith, will rob us of our comforts, and spoil our joys. 
 
 ■j- But how contrary to this, is the walk and conduct 
 of some who profess to be pilgrims, and yet can wil- 
 fully and deliberately go upon the devil's ground, 
 and indulge themselves in carna' tileasures and sinful 
 
 Therefore, he that had skill hath said, "aliove 
 all, take the shield of faith, wherewith ye shall 
 be able to quench all the fiery darts of the 
 wicked." Eph. vi. 16. 
 
 It is good also that we desire of the King a 
 convoy, that he will go with us himself. This 
 made David rejoice when in the Valley of the 
 Shadow of Death ; and Moses was rather for 
 dying where he stood, than to go on one 
 stej) without his God. Ex. xxxiii. 15. O my 
 brothel', if he will but go along with us, what 
 need we be afraid of ten thousand that shall 
 set themselves against us? but without him 
 " the proud helpers fall under the slain." f Ps 
 iii. 5, 8 ; xxxvii. 1, 3; Isa. x. 4. 
 
 I for my part, have been in the fray before 
 now ; and though thi-ough the goodness of Him 
 that is best, I am, as you see, alive, yet I can- 
 not boast of my manhood. Glad shall I be if 
 I meet with no more such brunts ; though I 
 fear we are not got beyond all danger. How- 
 ever, since the lion and the bear have not aa 
 yet devoured me, I hope God will deliver ua 
 from the next uncircumcised Philistines. Then 
 sang Christian : 
 
 " Poor Little-faith ! hast been among the thieves; 
 "VVast robb'd: Remember this, whoso believes, 
 And get more faith, then shall you victors be 
 Over ten thousands, else scarce over three." 
 
 So they went on, and Ignorance followed. 
 They went then till they came at a place where 
 they saw a way put itself into their way, J: and 
 seemed withal to lie as straight as the way 
 which they should go ; and here they knew not 
 which of the two to take, for both seemed 
 straight before them ; therefore here they stood 
 still to consider. And as they were thinking 
 about the way, behold, a man of black flesh, 
 but covered with a very light robe, came to 
 them, and asked them why they stood there ? 
 Tbey answered. They were a-going to the 
 Celestial City, but knew not which of these 
 ways to take. "Follow me," said the man, 
 
 diversions ! Such evidently declare in plain language, 
 that they desire not the presence of God, but that he 
 should depart from them; but a day will come, which 
 will burn as an oven, when such professors, if they 
 repent not, shall become stubble, and be consumed by 
 the fire of God. 
 
 f By this way and a way, it is plain the author means 
 the way of self-righteousness, and the way of the im- 
 puted righteousness of Christ. Whenever we turn 
 aside to the former, we get out of the way to the 
 city; yea, we see by degrees the pilgrims' faces were 
 turned away from it, and tbey were entai/gled in tht 
 net of pride and folly. 
 
nil-: PILGRIM'S PROGRESS. 
 
 155 
 
 **it is thither that I am going." So they fol- 
 lowed hiuj in the way that but now tame into 
 the road, whicli by degrees turned, and turm-d 
 them so from the eity that they desired to go 
 to that in a little time their faees were turm-d 
 away from it: yet they followed him. Ihil by 
 and by, before they were aware, he led them 
 both within tho compa^is of a net, in whieh 
 they were both so entangled, that tln*y knew 
 not what to do; and with tluit the white robe 
 fell olf from the blaek man's baek : they then 
 >aw where they were. Wherefore there they 
 lay eryiu!^ »onio time, for they eould not get 
 tliemselves out.* 
 
 Then said Christian to his fellow. Now do I 
 Bee myself in an error. Did not the shepherds 
 bid us beware of the flatterers ? As is the .'lay- 
 ing of the wise man, so have we found it this 
 day, "A nuin that flattereth his neighbour, 
 spreadeth a net for his feet." I'rov. xxix. 5. 
 
 i/('/wy«/. They also gave us a note of direc- 
 tions about the way, for our more sure finding 
 thereof; but herein we have also forgtjtten to 
 read, and have not kept ourselves from the 
 " paths of the destroyer." Hero r)avid wjus 
 wiser than we; for saith he, "coneerning the 
 works of men, by the word of thy lips, I have 
 kept me from the paths of the destroyer." Ps. 
 xvii. 4. Thus they lay bewailing themselves 
 in the net. At last they spie<l a shining onet 
 coming towards them, with a whip of small 
 eord in his hand. When he w;us eome to the 
 place where they were, he jiskol them whence 
 they came, and what they did there? They 
 told him, that they were ]>oor pilgrims going 
 to Zion, but were led out of their way by a 
 black man clothed in white, who bid us, said 
 they, follow him, for he was going thither too. 
 
 * Lather was wont to oaatiun against the wbit« 
 doril, ai much a* tho black ono ; for Satan trannforinf 
 hiin#<-lf into an angcI of light, and hi* ministers as 
 mini<t>-rs of ri)(htcou»nc«s. 2 Cor. xi. H, 16. And 
 bow do they ruin fouN ? lij flnlti-ry, dccfiving the 
 ignorant, and beguiling tbo uustaMo. Thc^o are 
 black men rioihed in white. 
 
 f Br tlii'i fhinin^ one understnnil fh« Il'ily tthost, 
 the lra<li-r and guide of all who believe. When thej 
 •rr and f tray from Jefua the way, and are drawn from 
 hitn rx< Jh" Truth, the .spirit conici with hi« rod of 
 Ktiacment, to whip them from their 
 * and fullj, back to Chri.it, tu trust 
 !• p'.it in iiim, to relj only on him, and to wilk in 
 (■-'I'>t«!<hip with him. So ho acted by tho Qalatian 
 Church, who w»s flattorvd into a notion of self-right- 
 
 Then said he with the whip, It is a Hattercr, 
 "a false apostle, tlut hath traiisforiiud hitiiM-lf 
 into an angel of ligl t." 2 Cor. xi. l;{, 14; Dan 
 xi. 32. So ho rent the net, and Ut the men 
 out. Then said he to them, l-'ollow me, that I 
 may set you in the way again : so he letl them 
 back to the way which tiiey had left to follow 
 the Flatterer. Then he jusked them, sayiiif,', 
 Where did you lie the last niglit? They «uid, 
 With the shepherds u|>on the Deleelable Moun- 
 tains, lie iLsked them then, if they had not a 
 note of direction f(»r the way ? They answered, 
 Yw. IJut did you, Haiti he, when you were at 
 a stand, pluck out and read your note? They 
 answered. No. lie asked them. Why ? They 
 said, they forgot. Ho lu-^ked, lui.reover. If the 
 shepherds did not bid them beware of the Flat- 
 terer? They answered, Yi's ; but we ilitl not 
 imagine, said they, that this fine-f<poken man 
 had been he. Rom. xvi. 17, hS. 
 
 Then I saw in nty dream, that ho com- 
 manded them to lie down, (Dent. xxix. 2,) 
 which when they did, he chiusti.-*!-*! them sore, 
 to teach them the good way wherein they 
 should walk, (2 Chron. vi 2G, 27,) and as he 
 chastised tiiem, he .said, " As many :ls I love, I 
 rebuke and clmsten ; be zealous, therefore, and 
 repent." Kev. iii. li). This done, he bid them 
 go on their way, and take good heed to tho 
 other directions of the .shepherds. So they 
 thanked him for his kindness, and went .softly 
 along the right way, singing: 
 
 " Cnmo hither, you thnt walk along the \Tay, 
 Sue how tho pil);rim!i fare that go a.itray: 
 They calched arc in an entangling not, 
 'Cause they good coun.iel lightly did forgot; 
 'Ti* true, thoy rujou'd were ; but yet you see. 
 They're suourg'd to boot: let this your caution be." 
 
 cousncis and Mif-justiflcation. Darid also, when b« 
 found himself near loat, cries out, — " He renloretb 
 my soul, ho leadcth me in paths of righteousness for 
 his name's sake." Ps. xxiii. 3. 
 
 The fiilluwing lines arc very cxpressire of the stalo 
 of mind of any who, by giving place to unbelief, naj 
 have turned aside from the narrow way : — 
 
 Often thus, through sin** deceit. 
 Grief, and shame, and loss I meet 
 Like a fish, my soul ini«iu<jk. 
 Saw the bait, but not tho book. 
 Made by past experirnco wis«, 
 I,ct me learn thy word to priaa; 
 Taaght by what I've fell befora^ 
 Satan's flattery to abh<>r. 
 
156 
 
 BUNYAN'S COMPLETE WORKS. 
 
 CHAPTER XVIII. 
 
 The Pilgrims meet with Atheist, and pass over the Enchanted Ground. 
 
 Now after a while, they perceived afar off, 
 one coming softly, and alone, all along the 
 highway, to meet them. Then said Christian 
 to his fellow. Yonder is a man with his back 
 towards Zion, and he is coming to meet us. 
 
 Hopeful. I see him; let us take heed to 
 ourselves now, lest he should prove a flat- 
 terer also. So he drew nearer and nearer, 
 and at last came up to them. His name was 
 Atheist: and he asked them whither they 
 were going? 
 
 Christian. We are going to Mount Zion. 
 
 Then Atheist fell into a very great laughter. 
 
 Christian. What is the meaning of your 
 laughter? 
 
 Atheist. I laugh to see what ignorant per- 
 sons you are, to take upon you so ridiculous a 
 journey ; and yet are like to have nothing but 
 your travel for your pains. 
 
 Christian. Why, man, do you think we shall 
 not be received ? 
 
 Atheist. Eeceived ! there is no such place as 
 you dream of in all this world. 
 
 Christian. But there is in the world to come. 
 
 Atheist. When I was at home, in mine own 
 countiy, I heard as you now affirm, and from 
 that hearing went out to see, and have been 
 seeking this city twenty years, but find no 
 more of it than I did the first day I set out. 
 Eccles. X. 15 ; Jer. xvii. 15. 
 
 Christian. We have both heard and believe 
 that there is such a place to be found. 
 
 Atheist. Had not I, when at home, believed, 
 I had not come thus far to seek ; but finding 
 none, (and yet I should, had there been such 
 a place to be found, for I have gone to seek it 
 further than you,) I am going back again, and 
 will seek to refresh myself with the things that 
 I then cast away for hopes of that which I 
 now see is not. 
 
 Then said Christian to Hopeful, his com- 
 panion. Is it true which this man hath said? 
 
 Hopeful. Take heed, he is one of the flat- 
 terers: remember what it hath cost us once 
 
 * See how we are surrounded with different ene- 
 mies. No sooner have they escaped the self-righteous 
 flatterer, but they meet with the openly profane and 
 licentious mocker. Ay, and he set out, and went far 
 too, yea, farther than they; but behold, he has 
 turned his back upon all, and though he had been 
 twenty years a seeker, yet now he proves he has 
 
 already, for our hearkening to such kind of 
 fellows. What! no Mount Zion? did we not 
 see from the Delectable Mountains the gate 
 of the city ? Also, are we not now to walk by 
 faith ? 2 Cor. v. 7. Let us go on, said Hope- 
 ful, lest the man with the whip overtake us 
 again.* You should have taught me that les- 
 son which I will sound in thy ears withal : 
 " Cease, my son, to hear the instruction that 
 causeth to err from the words of knowledge," 
 (Prov. xix. 27 ; Heb. x. 39 ;) I say, my brother, 
 cease to hear him, and let us believe to the 
 saving of the soul. 
 
 Christian. My brother, I did not put the 
 question to thee, for that I doubted of the 
 truth of your belief myself, but to prove thee, 
 and to fetch from thee a fruit of the honesty 
 of thy heart. As for this man, I know that 
 he is blinded by the god of this world. Let 
 thee and I go on, knowing that we have belief 
 of the truth ; and " no lie is of the truth." 
 1 John ii. 21. 
 
 Hopeful. Now I do rejoice in the hope of the 
 glory of God. So they turned away from the 
 man, and he, laughing at them, went his way. 
 
 I saw then in my dream, that they went till 
 they came into a certain country, whose air 
 naturally tended to make one drowsy, if he 
 came a stranger into it. And here Hopeful be- 
 gan to be very dull and heavy of sleep : where- 
 fore he said unto Christian, I now begin to grow 
 so drowsy, that I can scarcely hold up mine 
 eyes ; let us lie down here and take one nap. 
 
 By no means, said the other ; lest sleeping, 
 we never wake more. 
 
 Hopeful. Why, my brother? sleep is sweet 
 to the labouring man : we may be' refreshed 
 if we take a nap. 
 
 Christian. Do you not remember that one 
 of the shepherds bid us beware of the En- 
 chanted Ground ? He meant by that, that we 
 should beware of sleeping ; " wherefore let us 
 not sleep as do others, but let us watch and be 
 sober." f 1 Thess. v. 6. 
 
 neither faith nor hope, but ridicules all as delusion. 
 Awful to think of! Oh what a special mercy to bo 
 kept believing and persevering, not regarding the 
 ridicule of apostates ! 
 
 f Christian, beware of sleeping on this en- 
 chanted ground ! When all things go easy, smooth, 
 and well, wo are prone to grow drowsy in soul. How 
 
Tin: PILGRIM'S PROGRESS. 
 
 167 
 
 Hopeful. I acknowledge myself in a luult ; I 
 an<l, had I been here alone, I had by sleeping 
 run the danger of death. I see it i.i true tlial 
 the wise man riaith, " Two are better than one." 
 Eccles. iv. 9. Hitherto hath thy company been 
 my mercy ; and thou shalt " have a good re- 
 ward for thy labour." 
 
 Now tl en, said Christian, to prevent drow- 
 siness ir. this place, lot us fall into good 
 discourse. 
 
 With all my heart, said the other, 
 
 C'hrifdan. Where shall we begin? 
 
 Iloj^/til. Where God began with us: but do 
 vou begin if you pleaxe. 
 
 Chrittiaii. I will sing you first this song — 
 
 " When Mintd do »loc|>jr grow, lot thoin cuino hither, 
 And hear buw the»o two pilgriuit tulk (ui;ethur. 
 Yo*, lot thoin leant of them in An>- wise, 
 Thus to kcej> ope their drowsy, sluniliering eyes. 
 Saints' fellowship, if it be inanag'd well, 
 Keeps them awake, and (bat in npite of hell."* 
 
 Then Christian began, and sai«l, I will ask 
 you a (juestion : Hdw came you to think at first 
 of doing what you do now? 
 
 /fv}>r/nl. Do you mean, how came I at first 
 to look after the good of my soul '.' 
 
 Chruiian. Yes, that is my meaning. 
 
 Ifojxj'u/. I continued a great while in the de- 
 light of those things whicli were seen and sold 
 at our fair; things which I believe now would 
 have, had I continued in them still, drowned 
 me in {Kirdition and destruction. 
 
 Christian. Wliat things are they 
 
 Jfojx/ul. All the treasures and ricii'S >>i tln' 
 world. Also, I delighteil much in rii>ting, 
 revelling, drinking, swearing, lying, unclean- 
 ness, .xabbath-breaking, and what n<»t, that 
 tended to destroy the soul. But I found, at 
 last, by hearing and considering of things that 
 are divine, which indeed I heard of you, an 
 alDO of belcTcd Faithful, who wafl put to death 
 
 nany arc the calls in the world, nj^nintt rpiritaal 
 tluBiber! and yet h»w maay prolV-'xor*, through the 
 enrhanting air of this world, aro fallen into the deep 
 sleep of fornialily ! U« warned by them to ory to thy 
 Lonl to keep ih<>e awake to righteousoo.<<, and be rig- 
 •roa< in the ways of thy Lord. 
 
 • Ob«««rTati..n fully erincos this truth, and when the 
 Mul sluniVxr^, (be t.>n;;ue is mnte to spiriiiiitl oonvorsr, 
 and the truth* of Jesn* frceie on the lip*, while (be 
 Ban i* all ear to hear, and all (ongue lo talk, of rain, 
 worldly, and triflin; tbini;*. n«-w«re of such sleepy 
 pr<>f>'!n<>r». Yon am in dangar of eulching (ho infco- 
 tion : you are tare (o get no spiritual edidradon from 
 Ihetn : but be sure lo He f.'\i(hful in reproving thein, 
 and priie the eompany uf lirely Chrisllaos. 
 
 for his faith and good living in Vanity Fair, 
 that "the end of these things is death ;" and 
 that " for these things' sake the wrath of tiud 
 conu'th uiM)n the children of disobetlieuce," 
 Kom. vi. 2L, 23; Eph. v. G. 
 
 ChrUtian. And diil you presently fall under 
 the power of this conviction? 
 
 Hopeful. No; I wils not willing presently to 
 know the evil of sin, nor the damnation that 
 follows upon the commission of it, but endeav- 
 oured, when my mind at first began to be 
 shaken with the word, to shut miii. . \ «^ airaiusl 
 the light thereof. 
 
 Chrittiau. Hut what was tin- . .i..-. ..( your 
 carrying of it thus to the first workings of God's 
 blessed .Spirit upon you? 
 
 Hoj^'Jul. The caiLsea were — 1. I was ignorant 
 that this was the work of (.Jod upon me. I 
 never thought that by awakenings fur sin God 
 at first begins the conversion of a sinner. 2. 
 Sin was yet very sweet to my flesh, and I wan 
 loth to leave it. 8. I could not tell how to part 
 with my old companions, their presence and 
 actions were so desirable unto me. 4. The 
 I hours in which convictions were upon me, were 
 I such troublesome and such heart-allVighling 
 hours, that I could not bear, no, not so much 
 a.s the remembrance of them upon my heart.f 
 
 Chrintian. Then it seems, sometimes you got 
 relief of your trouble? 
 
 Hopeful. Yes, verily, but it would come into 
 my mind again, and then I would be as bad, 
 nay, worse than I w:us before. 
 
 Christian. Why, what was it that brought 
 your sins to mind again? 
 
 Hopfful. Many things: a.s, if I di<l but meet 
 a gootl man in the street ; or if I have heard 
 any read in the Uible ; or if mine head iii>i 
 begin to ache; or if I were told that soim* of 
 my neighbours were sick ; or if I hcanl the 
 bell toll for some that were dead ; or if I thmijlii 
 of dying myself; or if I heard tluit »u<l<len 
 
 f Here you sec, as our Lord says, " It is Ihr - • • 
 who quickeneth, the flesh pruflteth nothing." .' 
 63. Tbo flesh, or our carnal nature, is so far n'ui 
 profiting in the work of conversion to Christ, thai tl is 
 at enmity against biro, and counteracts r> ' - - — 
 the Spirit's work in showing us our wair 
 bringing us to him. Man's naturr 
 are two direct opposites. Nature • 
 subdues nature, and brings it to sti 
 jec'.ion. Are we truly convinrcd *'■ ' 
 
 toThrist? This Is a certain and sure rrfin,..- .: !,— 
 we shall say from our hearts. Not anio as, not onto 
 any yielding* and compliance* of onr nature, free- 
 will, and power, but unto thy name, O Lord, b* all Ike 
 glory. 
 
158 
 
 bunyan's complete works. 
 
 death happened to others ; but especially when 
 1 thought of myself that I must quickly come 
 to judgment. 
 
 CkrisUan. And could you at any time, with 
 ease, get off the guilt of sin, when by any of 
 these ways it came upon you? 
 
 Hopeful. No, not I ; for then they got faster 
 hold of my conscience : and then, if I did but 
 think of going back to sin, (though my mind 
 was turned against it,) it would be double tor- 
 ment to me. 
 
 Chnstian. And how did you do then ? 
 
 Hopeful. I thought I must endeavour to mend 
 my life ; for else, thought I, I am sure to be 
 damned. 
 
 Christian. And did you endeavour to amend ? 
 
 Hopeful. Yes; and fled from, not only my 
 sins, but sinful company too, and betook me to 
 religious duties, as praying, reading, weeping 
 for sin, speaking truth to my neighbours, &c. 
 These things did I, with many others, too much 
 here to relate. 
 
 Christian. And did you think yourself well 
 then? 
 
 Hopeful. Yes, for a while ; but at the last my 
 ta-ouble came tumbling upon me again, and that 
 over the neck of all my reformation. 
 
 Christian. How came that about, since you 
 were now reformed ? 
 
 Hopeful. There were several things brought 
 it upon me ; especially such sayings as these : 
 " All our righteousnesses are as filthy rags : " 
 " By the works of the law no man shall be jus- 
 tified : " " When ye have done all these things, 
 say, We are unprofitable," (Isa. Ixiv. 6 ; Luke 
 xvii. 10; Gal. ii. 16;) with many more such 
 like. From whence I began to reason with 
 myself thus : If all my righteousnesses are as 
 filthy rags ; if by the deeds of the law no man 
 can be justified; and if, when we have done 
 all, we are unprofitable — then it is but a folly 
 to think of heaven by the law. I further 
 thought thus : If a man runs a hundred pounds 
 into a shop-keeper's debt, and after that shall 
 pay for all that he shall fetch — yet, if this old 
 iebt stands still in the book uncrossed, for that 
 
 * Thus you see in conversion, the Lord does not act 
 upon us by force and compulsion, as though we were 
 inanimate stocks or stones, or irrational animals, or 
 mere machines. No. We have understanding. He 
 enlightens it. Then we come to a sound mind: we 
 think right, and reason justly. We have wills: what 
 the understanding judges best the will approves, and 
 then the affections follow after ; and thus we choose 
 Christ for our Saviour, and glory only in his mercy 
 and salvation. When the heavenly light of truth 
 makes manifest what we are, and the danger we are 
 
 the shop-keeper may sue him, and cast him 
 into prison till he shall pay the debt. 
 
 Christian. Well, and how did you apply tnia 
 to yourself? 
 
 Hopeful. Why, I thought thus with myself: 
 I have by my sins run a great way into God's 
 book, and that my now reforming will not pay 
 off that score ; therefore I should think still, 
 under all my present amendments, " But how 
 shall I be freed from that damnation that I 
 brought myself in danger of by my fcrmer 
 transgressions ?" 
 
 Christian. A very good application : but pray 
 go on. 
 
 Hopeful. Another thing that hath troubled 
 me, even since my late amendment, is, that if 
 I look narrowly into the best of what I now 
 do, I still see sin, new sin, mixing itself with 
 the best of that I do : so that now I am forced 
 to conclude that, notwithstanding my former 
 fond conceits of myself and duties, I have 
 committed sin enough in one day to send me 
 to hell, though my former life had been fault- 
 less.* 
 
 Christian. And what did you do then? 
 
 Hopeful. Do ! I coukl not tell what to do, 
 till I broke my mind to Faithful ; for he and I 
 were well acquainted: and he told me, that 
 unless I could obtain the righteousness of a 
 man that never had sinned, neither my own, 
 nor all the righteousness of the world could 
 save me.f 
 
 Christian. And did you think he spake true? 
 
 Hopeful. Had he told me so when I was 
 pleased and satisfied with mine own amend- 
 ment, I had called him fool for his pains : but 
 now, since I see mine own infirmity, and the 
 sin which cleaves to my best performance, I 
 have been forced to be of his opinion. 
 
 Christian. But did you think, when at first 
 he suggested it to you, that there was such a 
 man to be found, of whom it might justly be 
 said, that he never committed sin ? 
 
 Hopeful. I must confess the words at first 
 sounded strangely : but after a little more talk 
 
 in, then we should flee from the wrath to come, to 
 Christ the refuge set before us. 
 
 f Here is the touchstone, to try whether conviction 
 and conversion are from the Spirit of truth or not. 
 Many talk of conviction and conversion, who are yet 
 unchanged in heart, and strong in confidence of a 
 righteousness of their own, or of being made righteous 
 in themselves, instead of looking solely to, and trust- 
 ing wholly in, the infinite mercy and blood of Christ 
 Jesus, and desiring to be found in him. All convic- 
 tion and conversion short of this, leaves the soul short 
 of Christ's righteousness, of hope, and of heaven 
 
THE PILGRIM'S PEOGRESS. 
 
 160 
 
 and company with him, I had full conviction 
 about it. 
 
 Christian. And did you ask him what man 
 this was, and how you must be justified by 
 him? Rom. iv.; Col. i. ; Heb. x. ; 2 Pet. i. 
 
 Hopeful. Yes, and he told me it was the 
 Lord Josuit, that dwolleth on the rijjht hand ot* 
 the Most Iliirh. And thus, said he, you must 
 bo juslifunl by him — even by trusting to what 
 he hath done by himself in the days of his 
 tlesh, and sutlercHl when he did hanjj on the 
 tree. I aske<l him further, how that man's 
 righteousness could be of that elReaey t<» justify 
 another before (io<l? And he told me, He wits 
 the mighty God, did what he did, and ilied the 
 death also, not for himself, but fur me, to whom 
 his doings and the worthiness of them should 
 be imputed, if I believiMJ on him. 
 
 Chriaiiun. And what did you do then ? 
 
 Hofirful. I made my objections against my 
 Indieving, for that I thought hewjus not willing 
 ' ' • save me. 
 
 Chriilinn. And what said Faithful to you 
 then? 
 
 lliipfjid. He bid me go to him and see. 
 I'liea I said it wiu presumption. He said, No, 
 lor I was invitetl to come. Matt. xi. 28. Then 
 he gave nie a book of Jesus' inditing, to en- 
 courage me the more freely to come : and he 
 said, concerning that bo<jk, that even.- jot and 
 tittle thereof stood firmer than heaven an<l 
 earth. Matt. xxiv. 35. Then I lusked him what 
 I must do when I came. And he told me, I 
 must entreat uj)on my knees, (Ps. xcv. 6; Jer. 
 xxix. 12, i:?; l)an. vi. 10,) with all my heart 
 and soul, the Father to reveal him to me. 
 Then I askeil him further, how I must make 
 my application to him? And he said, Go, and 
 thou shall find him uiK)n a mercy -seat, (Ex. 
 XXV. 22; Lev. xvi, 2; llcb. iv. IG, ) where lie 
 hits, all the year long, to give pardon and for- 
 giveness to them that come. I told him that I 
 knew not what to say when I came. And he 
 bid me SJiy to tiiis ctTect — "God, be merciful to 
 mu a sinner," and make me to know and be- 
 
 • I'my mind this. The gr»Dd object of a ocnaiblo 
 (inner i« rigbleuusncm, (or bolincM.) He bits it not 
 in bitn<clf. Tbiii he know*. Wbere i« it (u be found ? 
 In Cbri«t only. Tbi« ii a rcrcftlcd truth ; and without 
 fsith in thi«, every «iuner muat bo lo«t. Coniider, it 
 i« at the pent of jrunr *oul«, tb»t you reject the riRbl- 
 C4<n«nc««<>f i'hrint, and d<> not )>elirre that (tud iiupartc 
 it for the Juitiflcation of tbc ungodljr. ye xiout- 
 heartrd, lelf- righteous linnrrn, ye who are far from 
 riKhtrou*nes«, know thii and tremble. 
 
 f There may b«, and often are, very fC''*'*' di»«our- 
 a(cmeul4 found in erery •iom-r'. h^ar' when hr tr.i 
 
 lieve in Jesus Clirist : for I see, that if hifl 
 righteousness had not been, or I have not faith 
 in that righteousness, I am utterly cast away.* 
 Lord, I have heard that thou art a merciful 
 God, and hiwt ordained that thy son Jesua 
 Christ slumld be the Saviour of the world: 
 and, moreover, that thou art willing to bestow 
 him U|)on such a poor sinner as I am, 'and I 
 am a sinner indeecl !) Lord, take therefore this 
 opportunity, and magnify thy grace in the »al- 
 vation of my soul, through thy son Jesus 
 Christ. Amen. 
 
 Christian. And did voi; do as voti were bid- 
 den ? 
 
 Ifope/ul. Yes, over, and over, and over. 
 
 C/iriKfinn. And did tin- Father reveal the Son 
 to you ? 
 
 Hopeful. Not at first, nor second, nor thinly 
 nor fourth, nor fifth, no, nor sixth time eithcr.f 
 
 Christian. What did you do then? 
 
 Hopiful. What? why I could not tell what 
 to do. 
 
 Christian. Had you not thoughts of leaving 
 off prayi?ig? 
 
 Hoprful. Yi'S, and a hundred times twice told. 
 
 Christian. And what was the reason you did 
 not? 
 
 Hoprfnl. I believed that that was true which 
 had been told me, to wit, that without the 
 righteousness of this Christ, all the world 
 could n<it save me; and therefore, thought I 
 with myself, If I leave ofT I die, and I can but 
 die at the throne of grace. And withal this 
 came into my mind, " If it tarry, wait for it; 
 because it will surely come, and will not tarry." 
 Hab. ii. 3. 8o I continued, until the Father 
 showecl me his Son. J 
 
 Christian. And how wjus he revealed unto 
 you? 
 
 Hopeful. I did not see him with my bodily 
 eyes, but with the eyes of my understanding, 
 (Eph. i. 18, 111,) and thus it was: — One day I 
 w:ls very sad, I think sadder than at any ono 
 time of my life; and this sadness was through 
 a fresh sight of the greatnesii and vilencss of 
 my sins. And as I was then iofi!:'-- - •" - noth- 
 
 begins to neck the Lord. Itut hehn- ' bfal 
 
 word of promiio, " Seek and yo *ball find," ia, Luk« 
 si. 9. 
 
 I The true nature of faith i«, to belirrr and re«t 
 upon the word of truth, and wail wiib bumMc fer- 
 rcnoy of (ool for the promiied eomfurt. That faith 
 which ii the (ifl of tiod, Iradi the toul to w>ii iipoa 
 and cry to (Sod, and not lo reil till it ha> fiir,'- I'lr«*e4 
 Irttlmony from (Sod, of inlerent in the luve an. I favt^tf 
 of Uod in Je*as C'hriit. Dat oh, how many prof* 
 
 re>( ahurt of (bu '. 
 
160 
 
 BUNYAN'S COMPLETE WOEKS. 
 
 ing but liell, and the everlasting damnation of 
 my soul, suddenly, as I thought, I saw the 
 Lord Jesus look down from heaven upon me, 
 and saying, " Believe on the Lord Jesus Christ, 
 and thou shalt be saved." Acts xvi. 30, 31. 
 
 But I replied, " Lord, I am a great, a very 
 great sinner:" and he answered, "My grace is 
 sufficient for thee." Then I said, " But, Lord, 
 what is believing?" And then I saw from that 
 saying, "He that cometh to me shall never 
 hunger, and he that believeth on me shall 
 never thirst," (John vi. 35,) that believing and 
 coming was all one ; and that he that came, 
 that is, ran out in his heart and affection after 
 salvation by Christ, he indeed believed in 
 Christ. Then the water stood in mine eyes, 
 and I asked further, " But, Lord, may such a 
 great sinner as I am be indeed accepted of 
 thee, and be saved by thee ?" And I heard 
 him say, " And him that cometh to me, I will 
 in no wise cast out." John vi. 37. Then I 
 said, " But how. Lord, must I consider of thee 
 in my coming to thee, that my faith may be 
 placed aright upon thee? Then he said, 
 " Christ came into the world to save sinners :" 
 " he is the end of the law for righteousness to 
 every one that believeth :" " he died for our 
 sins, and rose again for our justification :" " he 
 loved us, and washed us from our sins in his 
 own blood :" he is Mediator betwixt God and 
 
 us : " be ever liveth to make intercession foi 
 us." 1 Tim. i. 15; Rom. x. 4; Heb. vii. 24, 25. 
 From all which I gathered, that I must look 
 for righteousness in his person,* and for satis- 
 faction for my sins by his blood ; that which 
 he did in obedience to his Father's law, and in 
 submitting to the penalty thereof, was not for 
 himself, but for him that will accept it for his 
 salvation, and be thankful. And now was my 
 heart full of joy, mine eyes full of tears, and 
 mine afiections running over with love to the 
 name, people, and ways of Jesus Christ. 
 
 Christian. This was a revelation of Christ to 
 your soul indeed: but tell me particularly 
 what effect this had upon your spirit. 
 
 Hopeful. It made me see that all the world, 
 notwithstanding all the righteousness thereof, 
 is in a state of condemnation : it made me see 
 that God the Father, though he be just, can 
 justly justify the coming siuuer: it made me 
 greatly ashamed of the vileness of my former 
 life, and confounded me with the sense of mine 
 own ignorance ; for there never came thought 
 into my heart, before now, that showed me so 
 the beauty of Jesus Christ ; it made me love a 
 holy life, and long to do something for the 
 honour and glory of the Lord Jesus : yea, I 
 thought that, had I now a thousand gallons of 
 blood in my body, I could spill it all for the 
 sake of the Lord Jesus 
 
 CHAPTER XIX. 
 
 The Pilgrims have another cojiference with Ignorance. 
 
 I SA"W then in my dream, that Hopeful looked 
 back and saw Ignorance, whom they had left 
 behind, coming after : Look, said he to Chris- 
 tian, how far yonder youngster loitereth behind. 
 
 Christian. Ay, ay, I see him : he careth not 
 for our company. 
 
 Hopeful. But I trow it would not have hurt 
 him, had he kept pace with us hitherto. 
 
 Christian. That is true ; but I'U warrant you 
 he thinketh otherwise. 
 
 Hopeful. That I think he doth : but, how- 
 ever, let us tarry for him. So they did. 
 
 Then Christian said to him. Come away, 
 man : why do you stay so behind ? 
 
 * Reader, never think that you are fully convinced 
 of the whole truth; nor beliere fully on Christ accord- 
 ing to the Scriptures, unless you have seen as much 
 need of Christ's glorious righteousness to justify, as 
 of his precious blood to pardon you. Both are re- 
 
 Ignorance. I take my pleasure in walking 
 alone, even more a great deal than in com- 
 pany ; unless I like it better. 
 
 Then said Christian to Hopeful, (but softly,) 
 Did not I tell you he cared not for our com- 
 pany, but, however, said he. Come up, and let 
 us talk away the time in this solitary place. 
 Then, directing his speech to Ignorance, he 
 said, Come, how do you? how stauds it be- 
 tween God and your soul now? 
 
 Ignorance. I hope well, for I am always full 
 of good motions, that come into my mind to 
 comfort me as I walk.f 
 
 Christian. What good motions ? pray tell us. 
 
 vealed in the Gospel; both are the objects of faith : by 
 both is the conscience pacified, tho heart purified, the 
 soul justified, and Jesus glorified, in the heart, lip and 
 life. 
 
 ■j" Many sincere souls are often put to a stand, while 
 
THE PILGRIM'S PROGRESS. 
 
 161 
 
 Jfj.ioranrf. Why I think of God and heaven. 
 
 OirMi'tn. S<) <\u the tlovils and daiunod souls. 
 
 I'jnurance. Hut I tliink of tlicni and do»ire 
 them. 
 
 Chriftian. So do many that are never like to 
 come there. " The soul of the sluggard de«ire.s, 
 and hath nothing." Prov. xiii. 4. 
 
 Irfuoranc. lUit I think of them, and leave 
 all for them 
 
 Chrittinn. That I doubt : for It-aving of all 
 b an hard matter ; yea, a harder matter than 
 many are aware of lUit why, or by what, art 
 thou persuaded that thou luwt left all for God 
 and heaven? 
 
 Ljnoranrr. My heart tolls me so. 
 
 Chriftinn. Tlie wise man says, " Ht- that 
 trusts his own heart is a fool." Prov. xxviii. liO. 
 
 Ignorance. This is spoken of an evil heart; 
 but mine is a good one. 
 
 Chrittian. But how dost thou prove that? 
 
 Jgnorancf. It comforts me in hopes of heaven. 
 • Chriftian. That may he through it8 deceit- 
 fulness; for a man's heart may minister com- 
 fort Vi him in the hopes of that thing for 
 which he has yet no ground to hope. 
 
 JijnoraiKY. IJut my heart and life agree to- 
 getlier ; and tlierefore my hope Ls well groundcni. 
 
 Christian. Who told thee that thy heart and 
 life agree together? 
 
 Ignorance. My heart tells me. 
 
 Christian. " A-il: vvj j'tllow if I be a thief." 
 Tliy heart tells thee so! E.xcept the w«ird of 
 (lod beareth witness in this matter, other tes- 
 timony is of no value. 
 
 Ignorance. Hut is it not a gfxHl heart that 
 has goo<l thouirhts? and is not that a gotnl life 
 that is accortling to (JimI's commandments? 
 
 Christian. Yes, that is a giMnl heart that hath 
 good thoughts, and that is a good life that is 
 according to Gmi's oommandmentM; but it is 
 one thing indeed to have these, and another 
 thing only to think so. 
 
 Ignorance. Pray, what count you good 
 thoughts, and a life according to Gml's com- 
 mandments ? 
 
 th«j finJ ftod feel the workiagf of eorraption in their 
 Daturr, and whrn (hcjr bear other* talk n> hi|;hlj of 
 themtelve* wilhoat anj coinplaiiunK* of the plagu« 
 of (h«ir hrartii. Hut all thi< is from the iKnuranc* of 
 their own hearts; and pride »nii irif-rii.' < 
 
 harden them againit feeling it* Uc«|>eral<' 
 Itut divine teaching cause* a Chridian tn .•< < , kn'W, 
 and foal the wortt of himielf, that he tamy glory of 
 nothing in or of hiatelf, bat that all hi* glorying 
 (hoald b« of what pr««ioa« Chriit it to him, and what 
 he la in Chri*t. 8e« tb« coa\j*rj of all this axenpli- 
 11 
 
 Christian. There are grKKl th ughts <.f diven 
 kinds; some n-speeting ourselves; some, God* 
 8on>e, Christ ; ami s«jme, other thinL'?*. 
 
 Ignorance. What be gixxl thoughts re>«pecting 
 ourselvt-s? 
 
 Christian. Such as agree with the word of 
 God. 
 
 Ignorance. Whon ilo dur thoughts of our- 
 selves agr«'e with the word of (iml? 
 
 Christian. When we juiss the same Judgment 
 upon our>«elves which the word paxsiii. To 
 explain myself: the wonl of CumI wiith of per- 
 sons in a natund condition, "There in none 
 righteous, there is n(»ne that docth go<Kl." It 
 sjiith also, that " ever>' imagination of the heart 
 of a nnm is only evil, and that continually." 
 (Jen. vi. f); Kom. iii. And again, "The im 
 agination of man's heart is evil from his youth." 
 Now then, when* we think thus of ourHelvcM, 
 having sense thereof, then are our thoughts 
 go(Kl ones, because according to the word of 
 God. 
 
 Ignorance. I will never believe that my heart 
 is thus bad.*^ 
 
 Christian. Therefore thou never hadst one 
 good thought concerning thyself in thy life. 
 But let me go on. As the word passt'th a 
 judgnjent upon our heart, so it paH>cth a 
 judgment upon our ways; and wiien the 
 thoughts of our heart.* ami ways agree with the 
 judgment which the word givi'th of both, then 
 are both goml, because agn-oing thereto. 
 
 Ignorance. Make out your meaning. 
 
 Christian. Why the word of Gmi saith, that 
 man's ways arc cr«K>ked ways, not gcxnl, but 
 perverse: it saith, they are naturally out of 
 the good way, that they have not known it. 
 Ps. exxv. 5; Prov. ii. l/i. Now when a man 
 thus thinketh of his ways ; I say, when he doth 
 sensibly, and with heart-humiliation, thus 
 think, then hath he giM*d thoughts of his own 
 ways, because his thoughts now agree with the 
 judgnjent of the wortl of (J«d. 
 
 Ignorance. What are good thoitghtMConcc>ro- 
 ing Ood ? 
 
 fled In Tgouranoe, lo whom we l>rn>>M. a< in a inirror, 
 mnnr profei^'oirii who tre ilranicer* to their own haMia; 
 bonce are deceived into rain •elf-eunflt ence. 
 
 * No; no man nalurallv can. Hut Ihii i* a tur* 
 •ign that the light from hearrn hath not tcI •hiBv4 
 into the heart, and made it maoifral, h"W •ii|>«>rl»- 
 tiTfly wicked the heart i«, and c'>n»r<jurntlT. how il 
 deceive* ignorant prufe**ort with a nuliuo of being 
 good in thrro»elve«, and kcep» them from wbollv t*\y- 
 ing apon Chriit'i atoneoienl for pardon and JuaUftr* 
 tien nnto life. 
 
162 
 
 BUXYAX'S COMPLETE WORKS. 
 
 Christian. Even, as I liavo said concerning 
 ourselves, when our thoughts of God do agree 
 with what the word saith of liim ; and that is, 
 when we think of his being and attributes as 
 the word hath taught; of which I cannot now 
 discourse at large. But to speak of him in 
 reference to us ; then we have right thoughts 
 of God, when we thiiik that he knows us better 
 than we know ourselves, and can see sin in us, 
 when and where we can see none iu ourselves : 
 when we think he knows our inmost thoughts, 
 and that our heart, with all its depths, is al- 
 ways open unto his eyes : also when we think 
 that all our righteousness stinks in his nostrils, 
 and that therefore he cannot abide to see us 
 stand before him in any confidence, even in all 
 our best performances. 
 
 Ignorance. Do you think that I am such a 
 fool as to think God can see no further than I? 
 or that I would come to God in the best of my 
 performances ? 
 
 Christian. Why, how dost thou think in this 
 matter ? 
 
 Ignorance. Why, to be short, I tliink I must 
 believe in Christ for justification. 
 
 Christian. How? think thou must believe in 
 Christ when thou seest not thy need of him ! 
 Thou neither seest thy original nor actual in- 
 firmities ; but hast such an opinion of thyself, 
 and of what thou doest, as plainly renders 
 thee to be one that did never see a necessity 
 of Christ's personal righteousness to justify 
 thee before God.* How then dost thou say, I 
 believe in Christ? 
 
 Ignorance. I believe well enough for all that. 
 
 Christian. How dost thou believe? 
 
 Ignorance. I believe that Christ died for sin- 
 ners ; and that I shall be justified before God 
 from the curse, through his gracious acceptance 
 
 * Here we see how naturally the notion of man's 
 rightoouscess blinds his ej'es to, and keeps his heart 
 from believing, that Christ alone justifies a sinner in 
 the sight of God: and yet such talk of believing, but 
 their failh is only fancj'. They do not believe unto 
 riyhteoiigiirss, but imagine they have now, or shall get 
 a righteousness of their own, some how or other. 
 Awful delusion ! 
 
 t Here is the very essence of that delusion which 
 works by a lie, and so much prevails, and keeps up an 
 unscriptural hope in the hearts of so many profes- 
 sors. Do, reader, study this point well ; for here 
 seems to be a show of scriptural truth, while the 
 rankest poison lies concealed in it. For it is ut- 
 terly subversive of, and contrary to, the faith and 
 hope of the Gospel. 
 
 X Under these four heads, we have a most excellent 
 detection of a presumptive and most dangerous error 
 
 of my obedience to his laws. Or thus, Christ 
 makes my duties, that are religious, acceptable 
 to his Father by virtue of his merits, and so 
 shall I be justified.! 
 
 Christian. Let us give an answer to thi.s 
 confession of thy faith. 
 
 1. Thou believest with a fantastical faith , 
 for this faith is no whore described in the 
 word. 
 
 2. Thou believest with a false faith ; be- 
 cause thou takest justificatioi\ f?-om the per- 
 sonal righteousness of Christ, and appliest it 
 to thy own. 
 
 3. This faith maketh not, Christ a justifier 
 of thy jjerson, but of thy actions; and of thy 
 person for thy actions' sake, which is false. 
 
 4. Therefore this faith is deceitful, even 
 such as will leave thee under wrath in the 
 day of God Almighty: for true justifying 
 faith puts the soul, as sensible of its lost con- 
 dition by the law, upon fleeing for refuge 
 unto Christ's righteousness,, (which righteoufi- 
 ness of his is not an act of grace, by which he 
 maketh for justification, thy obedience accepted 
 of God, but his personal obedience to the law, 
 in doing and suffering for us what that re- 
 quired at our hands:) this righteousness, I 
 say, true faith accepteth ; under the skirt of 
 w^hich the soul being shrouded, and by it pre- 
 sented as spotless before God, it is accepted, 
 and acquitted from condemnation. |. 
 
 Ignorance. What ! would ye have us trust to 
 what Christ in his own person hath done 
 without us? This conceit would loosen the 
 reins of our lust, and tolerate us to live as Ave 
 list : for what matter how we live, if we may 
 be justified by Christ's personal righteousness 
 from all, when we believe it ? || 
 
 Christian. Ignorance is thy name ; and as 
 
 which now greatly prevails ; as well as a scriptural 
 view of the nature of true faith, and the object it fixes 
 on wholly and solely for justification before God, and 
 acceptance with God. Reader, for th3' soul's sake look 
 to thy foundation. See that you build upon nothing 
 in self, but all upon that sure foundation which God 
 hath laid, even his beloved Son. 
 
 II No sooner can you propose to an ignorant pro- 
 fessor, Christ's righteousness alone for justificatiou 
 but he instantly displays his ignorance of the powei 
 of the truth, and the influence of faith, by crying out, 
 "Antinomianism ! Ob, you are for destroying holi- 
 ness at the root, and for bringing in licentiousnesf 
 like a flood !" Thus pride works by a lie, and is sup- 
 ported by self-righteousness, in opposition to God'a 
 grace, and submission to Christ's righteousness. This 
 is a spreading heresy of the flesh, which most draa<^ 
 fully prevails at this day. Be not deceived. 
 
THE PILGRIM'S PROGRESS. 
 
 163 
 
 thy name in, .-so art thor ; even this thy an- 
 swer donion^ntrateth wliat I say. Ljunrunl 
 thou art of what justifying rigliteousness is, 
 and as hjnoranf how to .secure tliy soul, throuirh 
 the faith of it, from ilie heavy wratli of (lod. 
 Yea, thou also art ij,'norant of the true etiV-ot 
 ■)f saving faith in this righteousness of (.'iirist, 
 wiiich is to how and win over the heart to 
 • I'hJ in Christ, to love his nnme, his word, 
 way.-i and people, and not as thou ignorant ly 
 i magi nest. 
 
 Ifo/)f/uf. Ask him if ever he had ("lirist re- 
 voale<l to him from heaven.* 
 
 Ljiinrancf. What ! you are a man for rev- 
 elations! I do helievethat what both you 
 and all the rest of you say about that matter 
 is but the fruit of distnicted brains. 
 
 Ifoi>rj'ul. Why, man! Christ id so hid in 
 f?ml from the natural apprehensions of the 
 rtt'sh, that he cannot by any man be savingly 
 known, unlesjj God the Father reveals him to 
 them. 
 
 Iijnoranre. That is your faith, but not mine : 
 Vit mine, I doubt not, is jus good as yours, 
 though I have not in my head so many whim- 
 sies JUS you. 
 
 Christian. Give me leave to put in a word : 
 Y(.u ought not to speak so slightly of this mat- 
 ter: for this I boldly unirm, (even as my good 
 companion hnth done,) that no man can know 
 Jesus Christ but by the revelation of the 
 Father; yea, and faith too, by which the soul 
 layeth hold upon Christ, (if it be right,) must 
 be wrought by the exceeding greatness of his , 
 mighty |>ower, (Matt. xi. 27; 1 Cor. xiii. 3; \ 
 Kph. i. 18, 19;] the working of which faith, I 
 perceive, poor Ignorance, thou art ignonint of. 
 
 * ThU, bjr natural men, ia deemod th« rery height 
 
 of vnthuDiasm ; but • npirilual inan knows the blc*««d- 
 ne«<i, anil rrjoier* in the ennifort of thi*. It in n clone 
 qiir!ttion: what mar wc iind(>r!<tand by it? Duubtirs* 
 what Paul tncanii, when ho unyf, " It plcaj^rd Ood to 
 i«Tcal hit Son in tav," (Gnl. i. IA:) that in, he had 
 tucU an internal, irpirituni, cxpcrimrnlal night and 
 knowlrdf^ of Cbriat, and of aaivatiun by him, that 
 bi< heart embraced him, hit «oul cleared to him, hit 
 •pirit rejoiced in him ; hin whole man wan »wallowe<l 
 op with thr lore of him, *n that he crii-d out in the 
 joy of hit »oul, This is my beloved and my friend — 
 my Saviour, my Ood, and my taUation. Ilr is the 
 chief of ten thousand, and allnj^rther lorrly. We 
 know nolhinK of Christ sarini;ly, comfortably, and 
 exprrimentally, till he it plea«e<l thus to reveal him- 
 self to us. Matt. si. 37. This spiritual reretation of 
 Chrvit to thn heart, is a ble<i<in « and comfort agree- 
 able to, and conspqneni upon, Itelierinx on Christ, at 
 li-faled outwardly in the word. Therefore ercrj •is- 
 
 Be awakened then, see thine own wretched- 
 nes.s, ttn<l flee to the Lord Jesu.s ; and by hia 
 righteousness, which is the righteousncMi of 
 G«h1, (ff)r he himself is (uhI,) thou shall be 
 delivered from condemnation.! 
 
 Jgnoraurf. Ydu go so fjust, I cjinnot keep 
 pace with y«)U : do you go on before : I mu«l 
 slay a while behind. t 
 , Then they said — 
 
 " Well, Ignorance, wilt thou yet foolish be 
 To i<li(»ht good counsel, ten times given the*? 
 And if thou yet refuse it, thou shall know, 
 Kro long, the evil uf thy doing so. 
 Remember, mnn, in time; ttop, do not fear; 
 Good counsel taken well, saves; therefore hear, 
 Uut if (hou yet shnlt slight it, thou wilt be 
 The loser, Igiiornnpo, I'll nnrrnnl llur." 
 
 Then Christian addressed hiiiis,'|f thus to 
 his fellow : 
 
 ChriMi'in. Well, come, my good Ilfiiieful, I 
 perceive that thou and I must walk by our- 
 .selves again. 
 
 So I saw in my dream, that they went on 
 apace before, and Ignorance he came hobbling 
 after. Then sjiid Christian to his companion. 
 It pities me much for this poor mnn : it will 
 certainly go ill with him at last. 
 
 IIi>}>*-/iil. Alas! there are abun<laiice in our 
 town in this condition, whole families, yea, 
 whole 8treet«, ami that of pilgrims too; and 
 if there be so many in our parts, how many, 
 think you, must there be in the place where 
 he was born ? || 
 
 Christian. Indeed, the word saith, '" He hath 
 blinded their eyes, lest they should see," etc. 
 
 r.ut, now wf are by ourselves, what ilo vou 
 
 cer« aoD! should wait and look, and long and pray for 
 it. Beware you do not denpise it ; if you do, you will 
 betrnyyour ignorance of tpiritual^hings, as Ignorane* 
 did. 
 
 t That tinner is not thoroughly awakened, who doM 
 not see his need of Christ's righteousness to l>e !!•• 
 parted to him. Nor is he quickened who has not ll«{ 
 to Christ at the end of the law for righteouinetf Ir 
 everyone who l>elicvet. Rom. x. 4. 
 
 X Ignorant profcstort cannot keep pare with 'f ••• 
 ttual pilgrims, nor can they relish the dueirines ol 
 Christ being all in all, in the matter of jnrtifleadoa 
 and salvation. 
 
 1 Ignorance hadi Just the same natural noiiont of 
 •alvation which he was born with, only he ha-l l>eeil 
 langht to dress them up by the art of •..phislry. 
 Hence it it they have so mu'-h a'.'i^ I"- I i-i ■ s pro- 
 fetaort in every age. Oh what ■ Ted 
 
 fron them, to be tpirilually • - .. -iiglM 
 
 ibo tmlh a« ll i* in Jesus .' 
 
164 
 
 BUNYAN'S COMPLETE WORKS. 
 
 think of such men? have they at no time, 
 think you, convictions of sin, and so conse- 
 quently fear that their state is dangerous ? 
 
 Hopeful. Nay, do you answer the question 
 yourself, for you are the elder man. 
 
 Chridian. Then I say, sometimes (as I 
 think) they may; but they, being naturally 
 ignorant, understand not that such convictions 
 tend to their good; and therefore they do, 
 desperately seek to stifle them, and presump- 
 tuously continue to flatter themselves in the 
 way of their own hearts. 
 
 Hopeful. I do believe, as you say, that fear 
 tends much to men's good, and to make them 
 right at their beginning to go on pilgrimage. 
 
 Christian. Without all doubt it doth, if it be 
 right : for so says the word, " The fear of the 
 Lord is the beginning of wisdom." Job xxviii. 
 28 ; Ps. cxi. 10 ; Prov. i. 7 ; ix. 10. 
 
 Hopeful. How will you describe right fear? 
 
 Christian. True or right fear is discovered by 
 three things: 1. By its rise: it is caused by 
 saving convictions for sin. 2. It driveth the 
 soul to lay fast hold of Christ for salvation. 
 3. It begetteth and continueth in the soul a 
 great reverence of God, his word and ways ; 
 keeping it tender, and making it afraid to turn 
 from them to the right hand or the left ; to any 
 thing that may dishonour God, break its 
 peace, grieve the Spirit, or cause the enemy to 
 speak reproachfully. 
 
 Hopeful. Well said ; I believe you have said 
 the truth. Are we now almost got past the 
 Enchanted Ground ? 
 
 Christian. Why? art thou weary of this 
 discourse ? 
 
 Hopeful. No, verily, but that I would know 
 where we are. 
 
 Christian. We have not now above two miles 
 further to go thereon. But let us return to our 
 matter : Now the ignorant know not that such 
 convictions, that tend to put them in fear, are 
 for their good, and therefore they seek to stifle 
 them. 
 
 Hopeful. How do they seek to stifle them? 
 
 * Pitiful old lelf- holiiiesx. Mind this phrase. Far 
 was it from the heart of good Mr. Bunj-an to decrj^ real 
 holiness. I suppose he was never charged with it; if 
 he was, it must be by such who strive to exalt their 
 own holiness more than Christ's righteousness; if so, 
 it is pitiful indeed. It is nothing,but aelf-Jioliiiess, or 
 the holiness of the old man of sin: for true holiness 
 gprings from the belief of, and love to, the truth. All 
 besides this only tendi to self-confidenoe and self-ap- 
 plause. 
 
 f It is profitable to call to mind one's own ignor- 
 ance and natural depravity when in our unrenewed 
 
 Christian. 1. They think that those fears are 
 wrought by the devil, (thoitgh indeed they are 
 wrought by God;) and thinking so, they resist 
 them, as things that directly tend to their 
 overthrow. 2. They also think that these 
 fears tend to the spoiling of their faith ; when, 
 alas for them, poor men that they are I they 
 have none at all, and therefore they harden 
 their hearts against them. 3. They presume 
 they ought not to fear, and therefore in despite 
 of them wax presumptuously confident. 4. 
 They see that those fears tend to take away 
 from them their pitiful old self-holiness,* 
 and therefore they resist them with all their 
 might. 
 
 Hopeful. I know something of this myself: 
 before I knew myself it was so with me.f 
 
 Christian. Well, we will leave at this time 
 our neighbour Ignorance by himself, and fall 
 ujion another profitable question. 
 
 Hopeful. With all my heart : but you shall 
 still begin. 
 
 Christian. Well, then, did you know about 
 ten years ago, one Temporary, in your parts, 
 who was a forward man in religion then ? 
 
 Hopeful. Know him ! yes ; he dwelt in Grace- ' 
 less, a town about two miles off" of Honesty, 
 and he dwelt next door to one Turnback. 
 
 Christian. Eight! he dwelt under the same 
 roof with him. Well, that man was much 
 awakened once; I believe that then he had 
 some sight of his sins, and of the wages that 
 were due thereto. 
 
 Hopjeful. I am of your mind, for (my house 
 not being above three miles from him) he 
 would ofttimes come to me, and that with 
 many tears. Truly I pitied the man, and was 
 not altogether without hope of him; but one 
 may see it is not every one that cries, Lord, 
 Lord. 
 
 Christian. He told me once, that he was re- 
 solved to go on a pilgrimage, as we go now ; 
 but all of a sudden he grew acquainted with 
 one Saveself,J and then he became a stranger 
 to me. 
 
 estate, to excite humility of heart, and thankfulness 
 to God, who made us to differ, and to excite pity to- 
 wards those who are walking in nature's pride, gelf- 
 righteousness, and self-confidence. 
 
 J Saveaelf. This generation greatly abounds among 
 us. Those who are under this spirit are strangers to 
 themselves, to the truths of God's law and the prom- 
 ises of his Gospel, and so consequently are strangers 
 to those who know themselves to be totally lost; are 
 dead to every hope of saving themselves, and look only 
 to, and glory only in, salvation by Jesus. " Two can- 
 not walk together except they be agreed." Amos iii. 3. 
 
THE PILGRIM'S PROGRESS. 
 
 165 
 
 Hopeful. Now, since we are talking about 
 him, let us a little inquire into the reitson of 
 the sudden backsliding of bim and «ome 
 others. 
 
 Christian. It may be very profitable; l)ut do 
 you beijin. 
 
 IIoi>eful. Well then, there are in my judg- 
 ment four reasons for it: 
 
 1. Though the consciences of such men are 
 hwakened, yet their inimls are not changed: 
 therefore, when the power of guilt wcareth 
 away, that which provoketh them to be relig- 
 ious ccitxeth: wherefore they naturally return 
 to their old course agiiin ; even as we see the 
 dog that is sick of what ho has eaten, so long 
 as his sickness prevails he vomits and casts up 
 all : not that he d(»eth this of free mind, (if wo 
 must sjiy a dog hath a mind,) but because it 
 troubleth his stomach; but now, when his 
 sickness is over, and so his stomach eased, his 
 desires being not at all alienated from his 
 \omit, ho turns him about, and licks up all ; 
 aiid so is it true which is written, " The dog is 
 turned to his own vomit again." 2 Pet. ii. 22. 
 Thus, I say, being hot for heaven, by virtue 
 only of the sense and fear of the torments of 
 hell, «s their sense of hell and fear of dam- 
 nation chills and cools, so their de-sires for 
 heaven and salvation cool also. So then it 
 comes to pass, that when their guilt and fear 
 is gone, their di^ires for heaven and happiness 
 die, and they return to their course again.* 
 
 2. Another reason is, they have slavish fears 
 timt do overnnuster them: I s]>eak now of the 
 fears that they have of men; " for the fear of 
 man bringeth a snare." Prov, xxix. 25. So 
 then, though they seem to be hot for heaven 
 so long as the flames of hell are about their 
 ears, yet, when that terror is a little over, they 
 betake them.<»«?lves to second thoughts, namely, 
 that it is good to be wise, and not to run (for 
 they know not what) the hazard of losing all, 
 or at least of bringing themselves into un- 
 avoidable and unnecessary troubles: and so 
 Ihey fall in with the world ag:iin. 
 
 3. The shame that attends religion lies also 
 as a bIfKrk in their way: they are proud and 
 haughty, and religion in their eye is low and 
 contemptible: therefore when they have lost 
 their 8«ns« of hell and wrath to come, they re- 
 turn again to their former course, 
 
 4. (Juilt, and to nieditute terror, are griev- 
 
 * A traa deMriptioD of (b« •Ute of too man/ pro- 
 i *H)n. IIer« im the r««4oo wbj *o in*n/ Miat<, m 
 Ibcjr «r« oklled, {\\\ »w»jr. 
 
 t S«« bow frmduftlt J, atap bj «te|\ •po*l*t«« go back. 
 
 ous to them; they like not to see their uiiscrv 
 before they come into it; though perhaps ths 
 sight of it first, if they love<l that sight, might 
 make them flee whither the righteous i\w and 
 are safe; but because they do as I hinti-d be- 
 fore, even shun the thoughts of giiilt and 
 terror, therefore, when once they are rid cf 
 their awakenings about the terrors and wratb 
 of G<h1, they harden their hearts gladly, and 
 choose such ways its will harden them nioro 
 and more. 
 
 Chrintiiin. You are pretty near the busincMs; 
 for tiie bottom of all is, for want of a change 
 in their mind and will. And therefure they 
 are but like the felon that standeth before the 
 judge; he quakes and trembh>s, and seems to 
 re|>ent most heartily: but the bottom <if all is, 
 the fear of the haltor; not that he hath any 
 detestation of the oflencc; as is evident, be- 
 cause, let but this man have his libeMy, and 
 he will be a thief, and so a rogue still ; wherean, 
 if his mind was changed he would be otherwise. 
 
 Hopeful. Now I have showed you the reiLS(»ns 
 of their going back, do you show me the man- 
 ner thereof. 
 
 Chrintian. So I will willingly. They draw 
 ofl" their thoughts, all that they may, from the 
 remembrance of God, death, and judgment to 
 come: — then they cast off" by degrees private 
 duties, jia closet-prayer, curbing their lust*, 
 watching, sorrow for sin, Sec; — then they shun 
 the company of lively an<l warm Christians; — 
 after that they grow cold to public duty; as 
 hearing, reading, godly conference, and the 
 like; — then they begin to pick holes, as we 
 say, in the coats of some of the g'xlly, and 
 that devilishly, that they may have a seem- 
 ing colour to throw religion (for the sake of 
 some infirmities they have 8pie<l in them) be- 
 hind their back; — then they begin to adhere 
 to, and associate thenuselves with carnal, I'KMe, 
 and wanton men ; — then tl»ey give way to car- 
 nal and wanton discourses in secret; and glad 
 are they if they can see such things in any that 
 are counted honest, that they may the more 
 Inildly do it through their exaniple; aft*r 
 this, they l>egin to play with little sins o|M-nly' 
 anci then, being Imnlencil, they show them- 
 selves as they are. Thus being laundied 
 again into the gulf of misery, unhfw a miracle 
 of grace prevent it, they everhistingly |>ori«h 
 in their own deeeivinir^.t 
 
 It b«Kin* in I • i* 
 
 open (ini in tl<.' II.- . •■.... .- ■ • '« -rM 
 
 to forbidilrnT wbjr ii coTelnu<n*«« e«llr4 idolalrjf 
 UeoanM whAtrrer dr*wi •«•/ tiM b«*rt from Oo^ 
 
166 
 
 BUNYAN'S COMPLETE WORKS. 
 
 CHAPTER XX. 
 
 The Pilyrims travel the ])leasant country of Beulah, safely 2^<^iss the river of Death, and 
 are admitted into the glorious city of God. 
 
 NoAV I saw in my dream, that by this time 
 the pilgrims were got over the Enchanted 
 Ground, and entering into the country of 
 Beulah, (Sol. Song ii. 10, 12; Isa. Ixii. 4, 12,) 
 whose air was very sweet and plea-sant: the 
 way lying directly through it, they solaced 
 themselves there for a season. Yea, here they 
 heard continually the singing of birds, and 
 saw every day the flowers appear in the earth, 
 and heard the voice of the turtle in the Land. 
 In this country the sun shineth night and day: 
 wherefore this was beyond the Valley of the 
 Shadow, of Death, and also out of the reach of 
 Giant Despair; neither could they from this 
 place so much as see Doubting Castle.* Here 
 they were within sight of the city they were 
 going to : also here met them some of the in- 
 habitants thereof: for in this land the shining 
 ones commonly walked, because it was upon 
 the borders of heaven. In this land also the 
 contract between the bride and the bridegroom 
 was renewed: yea, here, "as the bridegroom 
 rejoiceth over the bride, so did their God re- 
 joice over Ihem." Here they had no want of 
 corn and wine ; for in the place they met with 
 abundance of what they had sought for in all 
 their pilgrimage. Here they heard voices from 
 out of the city, loud voices, saying, "Say ye to 
 the daughter of Zion, Behold, thy Salvation 
 Cometh! Behold, his reward is with him!" 
 Here all the inhabitants of the country called 
 them, " The holy people, the Eedeemed of the 
 Lord, sought out," &c. 
 
 Now, as they walked in this land, they had 
 more rejoicing than in parts more remote from 
 the kingdom to which they were bound ; and 
 
 and prevents enjoying close fellowship with him, 
 naturally tends to apostacy from him. Look well to 
 your huaits and affections. Daily learn to obey that 
 eOLoniand, " Keep thy heart with all diligence, for out 
 of it ire the issues of life." Prov. iv. 23. If you neglect 
 to watch, you will be sure to smart under the sense 
 of sin on earth or its curse in hell, "See then that ye 
 walk circumspectly, not as fools, but as wise, re- 
 deeming the time because the days are evil." Eph. 
 V. 15. 
 
 * Oh what a blessed state! what a glorious frame 
 of the soul is this ! Job speaks of it as the candle of 
 the Lor J shining upon his head. Ch. xxix. 3. The 
 tburch, in a rapture cries out, " Sing, heavens, and 
 
 draAving near to the city they had yet a more 
 perfect view thereof. It was builded of jiearls 
 and precious stones, also the streets thereof 
 were paved with gold ; so that, by reason of the 
 natural glory of the city, and the reflection of 
 the sun-beams upon it. Christian with desire 
 fell sick. Hopeful also had a fit or two of the 
 same disease : wherefore here they lay by it a 
 while, crying out, because of their pangs, " If 
 you see my beloved, tell him that I am sick of 
 love.t " 
 
 But, being a little strengthened, and better 
 able to bear their sickness, they walked on their 
 way, and came yet nearer and nearer, where 
 were orchards, vineyards and gardens, and their 
 gates opened into the highway. Now, as they 
 came up to these places, behold the gardener 
 stood in the way ; to whom the" pilgrims said, 
 " Whose goodly vineyards and gardens are 
 these '?" He answered, " They are the King's, 
 and are planted here for his own delight, and 
 also for the solace of pilgrims." So the gar- 
 dener had them into the vineyards, and bid them 
 refresh themselves with the dainties, (Deut. 
 xxiii. 24:) he also showed them there the 
 King's walks and arbours, where he delighted 
 to be: and here they tarried and slept. 
 
 Now I beheld in my dream, that they talked 
 more in their sleep at this time than ever they 
 did in all their journey : and, being in a muse 
 thereabout, the gardener said even , to me, 
 " Wherefore musest thou at the matter ? It 
 is the nature of the grapes of these vineyards, 
 to go down so sweetly as to cause the lips of 
 them that are asleep to speak." 
 
 So I saw that when they awoke, they ad- 
 be joyful, earth; break forth into singing, moun- 
 tains, for the Lord hath comforted his people." Isa. 
 xxix. 13. Paul calls this " the fulness of the blessing 
 of the Gospel of peace." Rom. xv. 29. Oh rest not short 
 of enjoying the full blaze of Gospel peace and spir- 
 itual joy. 
 
 ■(• See what it is to long for the full fruition of Jesus 
 in glorj'. Some have been so overpowered hereby, 
 that their earthen vessels were ready to burst : their 
 frail bodies have been go overcome, that they have 
 cried, Lord, hold thine hand, I faint, I sink, I die, with 
 a full sense of thy precious, precious love. Covet earn- 
 estly this best gift, Loveu Lord, she'd it more abund 
 antly abroad in these cold hearts of ours ! 
 
Tilt: riUilLlMS PROGRESS. 
 
 1U7 
 
 dressed thentselves to go up to the oity. But, I 
 as I said, tlu' rcHectioa of the sun upon the j 
 city, for the city was pure gold, (Uev. xxi. 18; | 
 2 Cor. iii. 18,) \vii» so cxtreuiely jjlorious, that , 
 they could not as yet with open face heliold it, | 
 but throu<!:h an instrunient made for tliat pur- | 
 poae. So I saw tliat as they went on there ujet 
 them two men in raiment that sitono like gold, 
 aliio theii faces shone as the li};ht. 
 
 The!»c men aske«.l the pilgrims whence they 
 came? ami Ihey tnUl tliem. Tiiey also :i.sked 
 Uiem where they had Unlged, what dithenlties 
 and dangers, what comforts and ple:u<*nres, they 
 had met with in the way? and they told them. 
 Then sjiid the men that met them, " You have 
 but tw«) diniculti(>M more to meet with and then 
 you are in ttie city."* 
 
 Christian then and his companion itskcd the 
 men to gr> along with them : so they told them 
 they would: Hut, said they, you nitist obtain it 
 by your own faith. So I saw in my dream that 
 they went on together till they came in sight 
 of the g:ite. 
 
 Now I further saw, that betwixt them and 
 the gate wits a river; but there was no bridge 
 to go over: the river was very deep. .\t the 
 sight therefore of this river, the pilgrims were 
 much stunned ; but the men that went with 
 them, said, " You must go tiirough, or you can- 
 not come at the gate."t 
 
 The pilgrims then lx*gan to inquire, if there 
 was no oth.r way to the gate? to wliich they 
 answered, " Yes ; but there hath not any, save 
 two, to wit, Enoch arul Elijah, been pern^itted 
 to tread that path, since the foundation of the 
 world, nor shall utitil the last trumpet shall 
 sound." The pilgrims then (especially Chris- 
 tian) beg:ui to despond in their minds, and 
 looked this way and that, but no way could be 
 
 • What Ktv thcjc two dillicnltic* ? are thry not death 
 without, and unhvlicf within? It i« through the lat- 
 ter that the former ii at all di.<tro<i!<in;; to u«. Oh for 
 a ftrunit world -concjucrinf;, ain-»u>>duin);, doath-orcr- 
 eomiiiK faith, in lifo and death ! Jp«(i«, Maxtor, (peak 
 Ihtf word, unbrlief »hall fire, our faith ihall not fail, 
 and our hope ihall be uteady. 
 
 I Well, now the pilgrim* must m<-ct with, and en- 
 ooanter their la«t enemy, death. When ho utarc* them 
 Ic the face, their fear* arite. Throu)(b the river they 
 innit go. What hare they to look at ? what they are 
 in themtelre*, or what they have done and been 7 No; 
 •nly the «ame Jciu* who conquered death for u«, and 
 •an and will overcome the fear of death in u*. 
 { Faith build* a brii|f(e aero** the Kulf of death ; 
 n-n'h'a terror i* the munntain faith remove*, 
 T ' :^tith di*arm« dr«truc(ion ; and al>iK>lvca 
 >'rt>in every elanurutt* ebarga tb* guiltloM tOMb. 
 
 found by them, by wliieh they might ct>eu|)« 
 the river. Then tlu-y jusked the men, " If the 
 waters were all of u depth ■.'" they taid, " No ;" 
 yet they could not help them in ilmi cjwe; 
 "For (said they) y(.u shall find it deeper oi 
 shallower, as you believe in the King of the 
 place."! 
 
 They then addressed themiudvcNto the water, 
 and entering, Chri>lian began : ' I(i\- 
 
 ing out to his gcMnl iViiiiil lloj .^1 " 1 
 
 sink in deep waters; billows gt. o^er mv hcuil, 
 all \\'\> waves go over me. Selah." 
 
 Then said tiie other, " \W of pMi»l cheer, my 
 brother, I feel the bottom, and it i^ good." Then 
 said Christian. " Ah ! my friend, the sormw of 
 death hath compas-sed me ul)<)Ut, I shall not mh* 
 the land that Hows with milk ami honey." And 
 with that a great darkne.-<s and horror fell u|Kin 
 Cliri>tiu!i, so that he could not see bifi»re him. 
 Al>o he in a great measure lo.-*! his smst-s, so 
 that he could neither remember nor orderly 
 talk of any of those sweet refreshments that 
 he had met with in the way of his pilgrir 
 Hut all the words that he s|>ake still te: 
 discover that he had horror of iiir..!, an>! 
 fears that he should die in that ri\i r, :in<i i 
 obUiin entrance in at the gate. Here also, :u 
 they that sto<Kl by pereeivitl, he w.ts much in 
 the troublciiome thoughts of the sins that he 
 had committed, lM)th since and before he began 
 to be a |>ilgriin. It was also ob>ervi i|, that he 
 was troubled with apparitions of hobgoblin» 
 and evil spirits; for ever and anon he wmilil 
 intimate so much by wortLs.]| Hopeful : 
 fore here had much ado to keep his bn :.. . . 
 head above water; yea, sometimes he wouhl be 
 quite gone down, and then, ere a while, would 
 rise up again half dead. lIo]K-ful did also en- 
 deavour to comfort him, saying, " Brother, 1 
 
 For faith view*, tru*t* in, nnd rilic* upon, the word of 
 Chri«t, for nalvatiun in the victory of l'hri;>l over >in, 
 death and hell. Thrrrfure, in every thing we •hall 
 always prove the truth of our I^ird'* word*, "Afcord- 
 ing to your faith b« it unto you." M«tt. ix. 2V. Oh 
 what support in death, to have Jc*u* our triuuiphaul 
 conqueror to look unto, who ha* dii>arwii-d death of hi* 
 •ting, and swallowed up death in lii« vieiury '. 
 
 I What! after all the past ble«*ed eiiM-neoe* that 
 Christian had enjoyed of hi* Lor.l- i . .>.-r. : »r. i,.t, 
 and prrnonce with him, hi* holy tr.> 
 coly consolation*, ia all .-.in.- t.. u 
 
 kDow " the last enemy i i 
 1 Cor. IT. 2t!. Sfi"" 
 buay with Goif* | < 
 
 '.!«. Fork* 
 
168 
 
 BUNYAN'S COMPLETE WORKS. 
 
 see the gate, and men standing by to receive 
 us ;" but Christia a Avould answer, '' It is you, 
 it is you they wait for ; you have been Hope- 
 ful ever since I knew you." "And so have 
 you," said he to Christian. " Ah, brother," said 
 he, " surely if I was right he would now rise 
 to help me ; but for my sins he hath brought 
 me into the snare, and hath left me." Then 
 said Hopeful, " My brother, you have quite for- 
 got the text, where it is said of the wicked, 
 'There are no bands in their death, but their 
 strength is firm; they are not troubled as 
 othei men, neither are they plagued like other 
 men.^ These troubles and distresses that you 
 go through in these waters, are no sign that 
 God hath forsaken you; but are sent to try 
 you, whether you will call to mind, that which 
 heretofore you have received of his goodness, 
 and live upon him in your distresses." 
 
 Then I saw in my dream that Christian was 
 in a muse a while. To whom Hopeful added 
 these words, " Be of good cheer, Jesus maketh 
 thee whole." * And with that Christian brake 
 out with a loud voice, " Oh, I see him again ! 
 and he tells me, ' When thou passest through 
 the waters, I will be with thee ; and through 
 the rivers, they shall not overflow thee.' " Isa. 
 xliii. 2. Then they both took courage, and the 
 enemy was aftef that as still as a stone, until 
 they were gone over. Christian therefore 
 present^ found ground to stand upon, and so 
 it followed that the rest of the river was but 
 shallow ; but thus they got over. Now upon 
 ths bank of the river, on the other side, they saw 
 the two shining men again, who there waited 
 for them. Wherefore being come out of the 
 river, they saluted them, saying, "We are 
 ministering spirits, sent forth to minister to 
 those that shall be heirs of salvation." Thus 
 they went along towards the gate. Now you 
 must note, that the city stood upon a mighty 
 hill, but the pilgrims went up the hill with 
 ease, because they had these two men to lead 
 them up by the arms ; also they had left their 
 mortal garments behind them in the river ; for 
 though they went in with them, they came out 
 without them. They therefore went up here 
 with much agility and speed, though the foun- 
 
 * Jesus Christ ; he is indeed the Alpha and Omega, 
 the first and the last, the beginning of our hope, and 
 the end of our confidence. We begin and end the 
 Christian pilgrimage with him ; and all our tempta- 
 tions and trials speak loudly, and fully confirm to us 
 tkat truth of our Lord, " Without me ye can do noth- 
 ing." John XV. 5. , 
 
 I Ah, children^ none can conceive or describe what 
 
 dation upon which tne city was framed was 
 higher than the clouds : they therefore went 
 up through the region of the air, sweetly talk- 
 ing as they went, being comforled, because 
 they safely got over the river, and had such 
 glorious companions to attend them.f 
 
 The talk that they had with the shining 
 ones was about the glory of the j^lace; who 
 told them, that the beauty and glory of it was 
 inexpressible. There, said they, is "Mount 
 Zion, the heavenly Jerusalem, the innumer- 
 able company of angels, and the spirits of just 
 men made perfect." Heb. xii. 22, 24. You 
 are going now, said they, to the Paradise of 
 God, wherein you shall see the tree of life, and 
 eat of the never-fading fruits thereof: and 
 when you come there, you shall have white 
 robes given you, and your walk and talk shall 
 be every day with the King, even all the days 
 of eternity.* Eev. ii. 7 ; iii. 4 ; xxii. 5. There 
 you shall not see again such things as you saw 
 when you were in the lower region upon the 
 earth, to wit, sorrow, sickness, affliction, and 
 death ; " for the former things are passed away." 
 Isa. Ixv. 16. You are now going to Abraham, 
 to Isaac, and to Jacob, and to- the prophets, 
 men that God hath taken away from the evil 
 to come, and that are now " resting upon their 
 beds, each one walking in his righteotisness." 
 The men then asked, What must we do in the 
 holy place ? To whom it was answered. You 
 mtxst there receive the comforts of all your toil, 
 and have joy for all your sorrow ; you must 
 reap what you have sown, even the fruit of all 
 your prayers, and tears, and sufferings for the 
 King by the way. Gal. vi. 7, 8. In that place 
 you must wear crowns of gold, and enjoy the 
 perpetual sight and vision- of the Holy One ; 
 for " there you shall see him as he is." 1 John 
 iii. 2. There also you shall serve Him contin- 
 ually with praise, with shouting and thanks- 
 giving, whom you desired to serve in the 
 world, though with much difficulty, because 
 of the infirmity of your flesh. There your 
 eyes shall be delighted with seeing, and your 
 ears with hearing, the pleasant voice of the 
 Mighty One. There you shall enjoy your 
 friends again that are gone thither before you ; 
 
 it is to live in a state free from the body of sin and 
 death. Some in such happy, highly-favoured mo- 
 ments, have had a glimpse, a foretaste of this, and 
 could realize it by faith. Oh for more and more of 
 this, till we possess and enjoy it in all its fulness! If 
 Jesus be so sweet by faith below, who can tell what he 
 is in full fruition above? This we must die t« 
 know. 
 
THE PILGRIM'S PROGRESS. 
 
 169 
 
 and there you shall with joy receive, even 
 every one that followeth into the holy place 
 after you. There also you shall he clothed 
 with glory and nuiji-nty, and put into an ivjuip- 
 age lit to ride out with the King of iJlory. 
 When he shall con»e with sound of trumpt-t in 
 the clouiLs, as upon the wings of the wind, you 
 shall eonie with him : and when he shtill sit 
 upon the throne of judgment, you shall sit hy 
 hitn ; yea, and when he shall pass sentence 
 upon all the workers of iniquity, let them be 
 angels or nuMi, you also .nhall have a voice in 
 that judgment, because they were lii» and yonr 
 enemies. Also when he shall again return 
 to the city, you shall go too with sound of 
 trumpet, and be ever with him. 1 Thess. iv. 
 13, 17 ; Jude 14, 15; Dan. vii. 9, 10; 1 Cor. 
 vi. 2, 3. 
 
 Now, while they were thus drawing towards 
 the gate, beholil, a company of the heavenly 
 host came out to meet them ; to whom it was 
 said by the other two shining ones, " Thi^e are 
 the men that have loved our Lord when they 
 were in the world, aiul that have left all for 
 his holy name, and he hath sent us to fetch 
 tluni, and we have brought them tlnis far on 
 their designed journey, that they may go in 
 and look their Keileemer in the face with joy." 
 Then the heavenly host gave a great .shout, 
 s;iying, " Blessed are they that are called to the 
 marriage-supfwr of the Lamb." llev. xix. 9. 
 There came »mt also at this time to nu-et them 
 several of the King's trumpeters, clothe<l in 
 white and shining raiment, who, with mel<Mii- 
 ous noises, and loud, made even the heavens 
 to echo with their sound. These trumpeters 
 saluted Christian ami his fellow with ten thou- 
 sand welcomes from the world; and this they 
 did with shouting, and sound of trumpet. 
 
 This done, they compitHsed them round on 
 every side; some went U'fore, some behind, 
 and some on the right hand, some on the left, 
 (as it were to guard them through the upj>er 
 regionM,) continually sounding as they went, 
 
 * TbouKb Mr. Dunjran ha« b««o very hsppr in (hi* 
 fpiriCcd dencriplion, (ob««nre« the Kor. .Mr. .Mason,) 
 yet wer« be alive, I am »uro he would not be offended, 
 thoaxb I were to *ajr, it it (horl and faint, infinitely 
 •o, of the reality: and were he permitted to come in 
 person, and give another de««ription, be could only 
 •ay, what the prophet and apostle tell u*. " Kye hath 
 not •eeo, nor car beard, nrither have entered into the 
 hrart of man, the thinKt which iSod hath prepared for 
 them who love biro." Isa. Ixiv. 4 ; I Cor. ii. tt. Ob lor 
 the increase of faith, to behold more clear the heavenly 
 vision ; and for love to Jn«us, the Ood nf oar salvation, 
 that we may have more of Heaven in onr s«al*, even 
 
 with melodious noise, in notes on high ; so that 
 the very sight was to them that could k-hold 
 it, !Ls if heaven iL^elf wits come down t<i meet 
 them. Thus therefore they walki-d on t>i.^'tflur; 
 and, as they walked, ever and anon tlu->e 
 trumpeters, even with joyful sound, would, by 
 mixing their music with looks and gestures, 
 still signify to Christian and his brother how 
 welcome they were into their com|Miny, and 
 with what gladiu^s they camo to meet them. 
 And now were tlu-sc two men, as it were, in 
 heavt-n before they came at it, being swallowed 
 up with the sight of angels, and with hearing 
 their nu-lodious notes. Here also they had the 
 city it-solf in view; and they thought they 
 heard all the bolls therein to ring, to welcome 
 them thereto. But, above all, tiie warm and 
 joyful thoughts that they had about their own 
 dwelling there with such company, and that 
 for ever and ever. Oh I by wliat tongue or i>cn 
 can their glorious joy be expn-sseil I * Thus 
 they came up to the gate. 
 
 Now, when they were come up to the gate 
 there was written over it, in lettent of gold 
 " Ble.Hsed are they that do his commandments, 
 that they may have right t to the tree of life, 
 and nuiy enter in through the gates into the 
 city." liev. xxii. 14. 
 
 Then I saw in my dream, that the shining 
 nu'U bid them call at the gate ; the which when 
 they did, some from above looked over the gate, 
 to wit, Enoch, Moses, and Elias, «&c., to whom 
 it wiLs sairl, " These pilgrims are come from the 
 city of Destruction, for the love that they bear 
 to the King of this jdace;" aiul then the pil- 
 grims gave in unto them each man his certifi- 
 cate, which they had received in the beginning: 
 those therefore were carried in unto the King, 
 who, when he had read them, 8;iid, " Where 
 are the men?" To whom it wjuh answeri-d, 
 "They are standing without the gate." The 
 King then commaiuled to open the gate, " that 
 the righteous nation, (said he,) that kee(>clh 
 truth may enter in."t Isa. xxvii. 2. 
 
 while wo arc pilgrims here on the earth. Fcr noue bat 
 those who love him on earth, can ei^oy him ia 
 heaven. 
 
 t lligkt hero signiflef power or privilege, ma in John 
 i. 12. "To as many as receive Christ, to them gave 
 he power, right, or privilege, to become the soni of 
 Ood, even to them who believe in his name." 
 
 J The righteous nation, who ar* they ? Oh. say Ik* 
 self-righteous pbariiees of the day, they are those who 
 by their good works and ri|;hienus action* have aa4l« 
 themselves to differ from <-'> -■ -• ' ---•' . t ~~,a« 
 righteous before lJo4. T" j»- 
 
 mand the gate of glory to t ■ j ' . • • y,^. . ■ — .v good 
 
170 
 
 BUNYAN'i> COMPLETE WORKS 
 
 Now I saw in my dream, that these two men 
 went in at tlie gate, and lo ! as they entered, 
 they were transfigured ; and they had raiment 
 put on that shone like gold. There were also 
 that met them with liarps and crowns, and gave 
 them to them ; the hari)s to praise withal, and 
 the crowns in token of honour. Then I heard 
 in my dieam, that all the bells in the city rang 
 again, for j(n', and that it was said unto them, 
 'Enter ye into tlie joy of your Lord." I also 
 beard the men themselves, that they sang with 
 a loud voice, saying, " Blessing, and honour, 
 aud glory, and power, be to him that sitteth 
 upon the throne, and to the Lamb for ever and 
 ever." Rev. v. 13, 14. 
 
 Now, just as the gates were opened to let in 
 the men, I looked in after them, and behold, 
 the city shone like the sun; the streets also 
 were paved with gold, and in them walked 
 many men with crowns on their heads, palms 
 in their hands, and golden harps to sing praises 
 withal. 
 
 There were also of them that had wings, and 
 they answered one another without intermis- 
 sion, saying, " Holy, holy, holy is the Lord." 
 And after that they shut up the gates : which 
 when I had seen, I wished myself among them. 
 
 Now, while I was gazing upon all these 
 things, I turned my head to look back, and 
 saw Ignorance come up to the river side : but 
 he soon got over, and that without half that 
 difficulty which the two other men met with. 
 
 righteous people ? But Peter tells us, "the righteous 
 nation is a chosen generation" from among the world, 
 and of a different generation to them. They see no 
 righteousness in themselves, and therefore are little, 
 low, and mean in their own eyes; being begotten by 
 the word of truth, and born again of the Sjjirit, they 
 receive and love the truth as it is in Jesus. By this 
 truth they regulate their life and walk; and this truth 
 they hold fast in life, and keep unto death; and thus 
 living and dying in the belief of the truth, they can 
 say with Paul : " I have kept the faith, and henceforth 
 there is laid up for me a crown of righteousness, which 
 the Lord the righteous Judge will give to me aud to 
 all who love his appearing." 
 
 * Vain hope ever dwells in the bosom of fools, and 
 13 ever ready to assist Ignorance. He wanted him at 
 the last, and he found him. He had been his com- 
 panion through life, and will not forsake him in the 
 hour of death. You see Ignorance had no bands in 
 his death ; no fears, doubts, and sorrows, no terror 
 /rom the enemy, but all appeared serene and happy. 
 Vain-hope was his ferry-man, and he, as the good 
 folks say, died like a lamb ; ah, but did such lambs 
 see what was to follow, when Vain-hope had wafted 
 them over the river, they would roar like lions. 
 
 t Hence see, that ignorant, vain-confident pro- 
 
 For it happened that there was then in that 
 phice one Vain-hope,* a ferry-man, that with 
 his boat helped him over : so he, as the other 
 I saw, did ascend the hill, to come up to the 
 gate ; only he came alone, neither did any 
 man meet him with the least encouragement. 
 When he was come up to the gate, he looked 
 u]) to the writing that was above, and then 
 began to knock, supposing that entrance should 
 have been quickly administered to him: but 
 he was asked by the men that looked over the 
 top of the gate, " Whence come you ? and 
 what would you have?" He answered, "I 
 have eat and drank in the presence of the 
 King, and he has taught in our streets." 
 Then they asked him for his certificate, that 
 they might go in and show it to the King: So 
 he fumbled in his bosom for one, and found 
 none. Then said they, You have none: but 
 the man answered never a word.f So they 
 told the King, but he would not come down to 
 see him, but commanded the two shining ones 
 that conducted Christian and Hopeful to the 
 city, to go out and take Ignorance, and bind 
 him hand and foot, and have him away. 
 Then they took him up, and carried him 
 through the air to the door that I saw in the 
 side of the hill, and put him in there. Then 
 I saw that there was a way to hell, even from 
 the gates of heaven, as well as from the city 
 of Destruction.'t So I woke, and behold, it 
 was a dream. 
 
 fessors may keep up a profession, even unto the 
 end ; yea, and maintain a self-righteous hope to the 
 very last, without any internal operation of the Spirit 
 upon their hearts, quickening them to a life of faith 
 on the Son of God. Such, when they are called upon 
 for their certificate, find themselves destitute of one. 
 They set out in nature, and have nothing more about 
 xhem than what their natural notions furnish them 
 with. Spiritual revelations of Christ to the heart, 
 through faith in his word, they despised: and there- 
 fore, when searched to the bottom, behold they are 
 speechless. They could talk of their moral powers, 
 faithfulness in life, but they have not one word to say 
 of precious Christ, and his full salvation; what he 
 hath wrought in them, whereby he becomes altogether 
 lovely in their eyes; and his truths, promises, and 
 commands, the choice, the delight, and the glory of 
 their hearts. Oh without this the profession of being 
 a pilgrim will end in awful delusion ! 
 
 J This is a most awful conclusion. Consider it 
 deeply. Weigh it attentively, so as to get good sat- 
 isfaction from the word, to these important questions; 
 Am I in Christ the way, the only way to the kingdom, 
 or not? Do I see that all other ways, whether of sin 
 or self-righteousness, lead to hell? Does Christ dweD 
 in my heart by faith? Am I a new creature in himt 
 
THE PILGRIM'S PROGRESS. 
 
 171 
 
 Tin-: coxcLrRTox 
 
 Now, Reader, I haro told my dream to Uiec, 
 
 8oe if tituu caiut interpret it tu me, 
 
 Or to thy:«elf, or neighbour ; but take heed 
 
 Of iui.>tinterj»reting; fur tliat, instead 
 
 Of doing pxwl, will but thyself abuiie ; 
 
 By nu.tinterjtrcting evil ensues. 
 
 Take heed also that thou be not extreme 
 
 In playing with the outside of my dream: 
 
 Nor let my figure or similitude 
 
 Put tluv Into a laugiiter, or a feud ; 
 
 lA-ave this! for boys and fools; but a.<« for thee, 
 
 Do I renounce luy own riKhteousne.is, at well aa nbbor 
 luy «in^ ? Do I look (o Christ alone fur mercy, and 
 dopeuJ only on him for holinc!>(? In ho the only 
 hope of Diy «oul,anJ the only confulonou of uiy heart? 
 And do I dvairo to bo found in him, knowing by the 
 word, and feeling by the (caching of his Spirit, that 
 I om totally lojt in myself? Thin is f'hrist formed 
 io me, the only hope of glory T Du I study to ploaso 
 
 I-K> thou the Hulxtancc of my matter ace, 
 
 Put by the curtains, look within my veil, 
 
 Turn up my metaphors, and do not fail ; 
 
 There, if thou seeke«l them, suih thingH thou'lt Gml, 
 
 As will l)e helpful to an honestt mind. 
 
 What of my dross thou fnulest here, Ik> lx>ld 
 
 To throw away, but yet preserve the g<ild. 
 
 What if my gold W wra|>|H'd up in ore? 
 
 None tI»row away the apple for the cure. 
 
 I?ut if thou shalt c.a.-tt all away a« vain, 
 
 I know not but 'twill make me dream again. 
 
 him, as well aa hope to enjoy him? Ii fellowihip 
 with Uud the Father, and hit Son Jeaua Cbriat, to 
 prized by mc, as to seek it and esteem it aboro all 
 things? If so, though I may And all things in nature, 
 in tho world, and from Satan, continually opposing 
 this, yet I am in Christ tho way, nnd ho is in mo tb« 
 truth and the li/t. I am one with biiu, and be is ont 
 with me. 
 
/ 
 
THE PILGRIMS PROGRESS. 
 
 PAIiT II. 
 
 WHEREIN 19 SET PORTH THE MANNER OF THE 8ETT1N0 OUT OK 
 
 CHRISTIAN'S WIFE AND CHILDREN; 
 
 THEIR DANGEROUS JOURNEV AM> .<«AKE ARRIVAL AT TMK DESIRED COUNTRY. 
 
 THE AUTHOR'S PREFACE 
 
 TO THE SECOND PART. 
 
 Go now, my littK' bo<ik, to every place, 
 Wliere ray First Pilgrim han but shown hi.s facej 
 Call at their door; if any say, Who's 4here? 
 Then answer thou, Chri.siiana i.s here. 
 If they bid thee come in, then enter thou, 
 With all thy boys ; and then, as thou knowcst how, 
 l\ll wlio they are, •l.-o from whence they c^une ; 
 IVrhajw they know them by their looks or name; 
 Hut if they should not, a.>*k thom yet again, 
 It' formerly they did not entertain 
 ( >iie ("hri-tiian, a Piljjrim? If they say 
 Tliey did, and were deli^jhted in hin way, 
 Then let them know, that these relate*! were 
 I'nto him ; yea, his wife and childn-n arc. 
 
 Tell them, that they have left their hou-se and 
 home. 
 Are turned Pilgrim-*; seek a world to come; 
 That they have met with hardshi{M in the w.iy ; 
 That they do meet with troubles night and day : 
 That they have trod on s<-r|>enL4, fought with 
 
 devils; 
 Have also overcome a many evils. 
 Yea, tell tlicm alno of the next who have, 
 ( )f love to pilgrimage been stout and brave 
 Defenders of that way ; and how they still 
 H*'fusv thL-4 world, to do their Father's will. 
 
 (to tell them aUo of th<><ie dainty things, 
 That pilgrimage unto the Pilgrim brings : 
 I^t them aci|iiainte<l be too, how they are 
 llelovc<l of their King, under his care; 
 What goodly mansion-t he for them provide*. 
 Though they meet with rough winds and swelling 
 
 tides; 
 Mow brave a calm they will enjoy at last, 
 Who to the Ixtrd, and to his wars hold fast. 
 
 Porhaiw with heart and hand they will embraot 
 Thee, aa they did my firstling, and will gr.ice 
 Thee and thy fellows with .such cheer and fare, 
 As show well they of Pilgrims lovers are. 
 
 OBJECTION I. 
 
 Rut how, if they will not believe of me 
 That I am truly thine ; 'cause some there be 
 That counterfeit the Pilgrim and his name, 
 Seek, by disguise, lo seem the very same; 
 .\nd, by that means, have brought thcmselrei 
 
 into 
 The hands and houses of I know not who. 
 
 ANSWER. 
 
 'Ti« true, some have, of late, to counterfeit 
 My Pilgrim, to their own my title st^-t; 
 Yea, others half my name, and title too. 
 Have stitched to their lx)oks, to make them do, 
 But yet they, by their fe.atures, do d«t.lare 
 Themselves not mine to In?, wIumc e'er they are. 
 
 If sucli thou meet'st with, then thine only way 
 Before them all, is to say out thy aay 
 In thine own native language, which no man 
 Now uscth, or with ease diMH-mblc can. 
 If, after all, they still of you shall ! 
 Thinking that you like {»Aj««i«>« pt. 
 In naughty-w 
 Or that you - 
 With things unwamni 
 And I will testify you 1'; ^ 
 Y'ca, I will t«'!«tify that only you 
 \i. I'ii-'rinM are. ami that nlone wilt do. 
 
 ira 
 
174 
 
 BUNYAN'S COMPLETE WORKS. 
 
 OBJECTION II. 
 
 But yet, perhaps, I may inquire for liim, 
 Of those who wish him damned life and limb : 
 What shall I do, when I at such a door 
 For Pilgrims ask, and they shall rage the more ? 
 
 ANSWER. 
 
 Fright not thyself, my book ; for such bug-bears 
 Are nothing else but ground for groundless fears ; 
 My Pilgrim's book has travelled sea and land, 
 Yet could I never come to understand 
 That it was slighted or turn'd out of door, 
 By any kingdom, were they rich or poor. 
 
 In France and Flanders, where men kill each 
 other, 
 My Pilgrim is esteem'd a friend, a brother. 
 In Holland too, 'tis said, as I am told. 
 My Pilgrim is, with some, worth more than gold ; 
 Highlanders and wild Irish can agree 
 My Pilgrim should familiar with them be. 
 'Tis in New England under such advance, 
 Receives there so much loving countenance. 
 As to be trimm'd, new cloth'd, and deck'd with 
 
 gems. 
 That it may show its features and its limbs. 
 Yet more ; so comely doth my Pilgrim walk, 
 That of him thousands daily sing and talk. 
 
 If you draw nearer home, it will appear. 
 My Pilgrim knows no ground of shame or fear : 
 City and country will him entertain, 
 With, Welcome, Pilgrim ; yea, they can't refrain 
 From smiling, if ray Pilgrim be but by, 
 Or shows his head in any company. 
 
 Brave gallants do my Pilgrim hug and love, 
 Esteem it much : yea, value it above 
 Things of a greater bulk ; yea, with delight 
 Say, my lark's leg is better than a kite. 
 
 Young ladies, and young gentlemen too, 
 Do no small kindness to my Pilgrim show : 
 Their cabinets, their bosoms, and their hearts, 
 My Pilgrim has, 'cause he to them imparts 
 His pretty riddles, in such wholesome strains, 
 As yields tliem profit double to their pains 
 Of reading ; ye\, I think I may be bold 
 To say, some prize him far above their gold. 
 
 The very children that do walk the street, 
 [f they do but my holy Pilgrim meet. 
 Salute him will ; will wish him well and say. 
 He i.; the only stripling of the day. . 
 
 They that have never seen him, yet admire 
 What they have heard of him, and much desire 
 To have his company, and hear him tell 
 Those pilgrim stories which he knows so well. 
 
 Yea, some that did not love him at the first. 
 But call'd him fool and noddy, say they must, 
 Now they have seen and heard him, him com- 
 mend. 
 
 And to those whom they love, they do him send. 
 "Wherefore, my Second Part, thou need'st nol 
 be 
 Afraid to show thy head : none can hurt thee. 
 That wish but well to him that went before : 
 'Cause thou com'st after with a second store 
 Of things as good, as rich, as profitable, 
 For young, for old, for staggering, and for stable 
 
 OBJECTION III. 
 
 But some there be that say, he laughs too loud ; 
 And some do say, his head is in a cloud. 
 Some say, his words and stories are so dark, 
 They know not how by them to find his mark. 
 
 ANSWER. 
 
 One may (I think) say, both his Jaughs and 
 cries 
 May well be guess' d at by his wat'ry eyes. 
 Some things are of that nature as to make 
 One's fancy chuckle while his heart doth ache; 
 When Jacob saw his Rachel with the sheep. 
 He did at the same time both kiss and weep. 
 
 Whereas some say, A cloud is in his head, 
 That doth but show his wisdom's covered 
 With his own mantle ; and to stir the mind 
 To search well after what it fain would find, 
 Things that seem to be hid m words obscure, 
 Do but the godly mind the more allure. 
 To study what those sapngs should contain. 
 That speak to us in such a cloudy strain. 
 
 I also know, a dark similitude 
 Will on the curious fancy more intrude. 
 And will stick faster in the heart and head. 
 Than things from similes not borrowed. 
 
 Wherefore, my Book, let no discouragement 
 Hinder thy travels : behold ! thou art sent 
 To friends, not foes; to friends that will give 
 
 place 
 To thee, thy Pilgrims, and thy words embrace. 
 
 Besides, what my first Pilgrim left" conceal' d. 
 Thou, my brave second Pilgrim, hast reveal' d : 
 What Christian left lock'd up, and went his way, 
 Sweet Christiana opens with her key. 
 
 OBJECTION IV, 
 
 But some love not the method of your first : 
 Romance they count it, throw't away as dust. 
 If I should meet with such, what should I say ? 
 Must I slight them as they slight me, or nay ? 
 
 ANSWER. 
 
 ^ly Christiana, if with such thou meet, 
 By all means, in all loving wise, them greet; 
 Render them not reviling for revile; 
 
THE I'lU.'IUM'S PROGRESS. 
 
 17/) 
 
 But if llifv frown, I pr'ythee on them mnile; 
 Pc-rliajw 'lis nature, or sonic ill ri'|M>rt, 
 II:is made tlieni tluis tlesjiise, or tliUH r»-tnrt. 
 
 Some lnvo no li^li, some love no eheesf; ami 
 ■oim* ' 
 
 I.ove nut their friends, nor tlieir own lumse or 
 
 Ikunie ; 
 ^ ine xtart at j.i;:, slight chicken, love not fowl, 
 Mull,' than lliey love a cuckoo or an owl. 
 Leave sneli, my riiri-itiana, to their ehoice, 
 Atul xi'k ihos^' wiio to lind thee will rejoice: 
 l'>y no ujean-i strive, but in nuwt humhle wise, 
 I'resont tliee to tlieni in thy I'ilgrim's ^;uise. 
 
 (in then, my little lUnik, and show to all 
 Tiiat entertain, and liitl thee weh-ome shall, 
 What thou shall kee|» cliHe shut U|> from the ri-st : 
 And wish that thou shult show them may he hless'd 
 To Ihcra for ff^^\, an«l uiake them rlnnise to he 
 I'ilgriiMH hy In-tter far tlian thee and me. 
 t Jo then, I say, tell all men who thou art, 
 !^ay, I am ('liri<tiana, and my part 
 Is now with my four sons, to tell you what 
 It is for men to take a I'ilf;rim's lot. 
 (Jo, als«», tell them who and what they Iw 
 That now 4I0 ;;o on i»ilf?rima;;e with thee; 
 Say, II<Te*s my JUMi;hlx)ur Mercys she is one 
 That ha-s lonj; time with me a pil;^rini pone: 
 Come, stH" her in her virjfin face, ami leani 
 'Twixl idle one>» and Pilgrims to discern. 
 Yea, let yonn:; daiuHels Icnm of her to prize 
 The world whii'h is to come, in any wise. 
 When little trippinj; maiilens follow ( J«h1, 
 And leave old doalini; sinners to his hhI, 
 ' Tis like th<wed;iys, wheri'in the younijones cried, 
 Il'ksnnna ! when the old ones ilid deride. 
 
 Next, tell them of tdd Honest, whom you fijund. 
 With his white hairs, treading the Pilj^im'a 
 
 irnmnil ; 
 Yea, tell theiu how plain-hearte«l this m.ui \vn»; 
 ifow after his gotnl Lord he hare the cross. 
 I't rhajM with some prey head this may prevail 
 With Christ to f:ill in love, and sin U'Wail. 
 
 Tell them also, how Mr. Kearinp went 
 On pil^jrimape ; ami how the time he s|K'nt 
 Ir) i«^itarinesn, with fears atid cries; 
 And how, at laxt, he won the joyful prixe. i 
 
 He w:ls a ptxxl man thoiiph nnieh down in npiril; 
 He is a p«kh1 man, and doth life inherit. 
 
 Tell them of Mr. KvhU-niind «ls«>, 
 Who not hefore, hut still Uhind would po: 
 Show them also, how he'«l like t'have Ut-n nlnin, 
 .\nd how <jne (Jreal-heart did his lite repain. 
 This man wan true of heart, thouph weak in gmcv; 
 One inipht true Ro<Uin«.-ss read in hi* f:uv. 
 
 Then tell them of Mr. Iteady-to-hall, 
 A man with eruti lu-s, hut much without fault ; 
 Tell them how .Mr. Feehh'-minil and he 
 I>id love, aiul in opinion mueh nirree ; 
 And let all know, thouf;h weaknenn was their 
 
 chance, 
 Yet sometimes one could sinp. the other dancv. 
 
 l-'orpet not Mr. Valiant-for-lhe-truth, 
 That man of i-ourape, ihouph a very youth. 
 Tell every one his spirit was so stout 
 No one could ever make him face alwut ; 
 •Vnd how Ctreat-heart and he couhl not ' 
 But pull down Dotihtinp Castle, slay I». , 
 
 Overhsvk not Mr. I)i>spondenev, 
 Nor Much-nfraid, his dauphter, ihouph they lie 
 Under such mantles as may make them hxik 
 (With some) as if their (Jod had them forsook 
 They softly went, hut sure; and at the end, 
 Found that the LonI of Pilprinis was their friend. 
 
 When thou ha»«t told the world of all lho«« 
 Ihinps, 
 Then turn about, my UnoV, and touch these strinpn, 
 Whieh if hut touehe<l, will siieh inu«ic make. 
 They'll make a cripple danre, a iriant <piake. 
 
 Those riddles that lie coueh'd wiihin thy hreaiit, 
 Freely pro]K>und, exi>ound, and for the rest 
 Of my mysterious lines, let them remvin 
 For those whose nimhie fancies shall them gmin. 
 
 Now may this little book a hlexsinp be 
 To those who love this little Hook and me, 
 .\nd m.iy its buyer have no i-aus*? to say, 
 I lis money is but lost or thrown away. 
 Ye:i, may this sei-ond Pilprim yield that fniil 
 .\s may with each p<MHi Pilprim's fancy ftiiit, 
 And may it sonu* |>cn<uade that po astniy. 
 To tun> their feit and heart to the ripht war, 
 I« the hearty prayer tif the .\uthor, 
 JOHN PINYAN 
 
THE PILGRIM'S PROGRESS. 
 
 PART II 
 
 CHAPTER I. 
 
 Christiana, with her four Sons and a Neighbour, sets out on Pilgrimage. 
 
 Courteous Companions : 
 
 Some time since, to tell you a dream that I 
 had of Christian the Pilgrim,* and of his dan- 
 gerous journey towards the Celestial Country, 
 was pleasant to me and profitable to you. I 
 told you then also what I saw concerning his 
 wife and children, and how unwilling they 
 were to go with him on pilgrimage : insomuch 
 that he was forced to go on his progress with- 
 out them ; for he durst not run the danger of 
 that destruction, which he feared w^ould come 
 by staying with them in the city of Destruc- 
 tion : wherefore, as I then showed you, he left 
 them, and departed. 
 
 Now it has so happened, through the mul- 
 tiplicity of business, that I have been much 
 hindered and kept back from my wonted 
 travels into those parts Avhere he went, and so 
 could not, till now, obtain an opportunity to 
 make further inquiry after whom he left be- 
 hind, that I might give you an account of 
 them. But having had some concerns that 
 way of late, I went down again thitherward. 
 Now, having taken iip my lodging in a wood, 
 about a mile off the place, as I slept I dreamed 
 again. 
 
 And, as I was in my dream, behold an aged 
 gentleman came by where I lay ; and because 
 he was to go some part of the way that I was 
 
 * Though the second part of the Pilgrim's Progress 
 will not strike the reader with the novelty of the first, 
 because the same scenes are repeated ; yet they are 
 presented with such agreeable variations, as make it 
 an equal source of profit and delight. The author ex- 
 plains in this part, what was left more dark in the 
 first, as he tells us in his Preface. On this account 
 the Explanatory Notes will be brief on those parts 
 already noticed, while the newer matter will be more 
 176 
 
 travelling, methought I got up and went with 
 him. So, as we walked, and as travellers usu- 
 ally do, I was as if we fell into a discourse, 
 and our talk happened to be about Christian 
 and his travels : for thus I began with the old 
 man : 
 
 Sir, said I, what town is that there below, 
 that lieth on the left hand of our way ? 
 
 Then said Mr. Sagacity, (for that was his 
 name,) It is the city of Destruction, a popu- 
 lous place, but possessed jvith a very ill-con- 
 ditioned and idle sort of peo^sle.-.. 
 
 I thought that was that city, quoth I ; I 
 went once myself through that town ; and 
 therefore I know that this report you give of 
 it is true. 
 
 Sagacity. Too true ! I wish I could speak 
 truth in speaking better of them that dwell 
 therein. 
 
 Well, sir, quoth I, then I perceive you to be 
 a well-meaning man, and so one that takes 
 pleasure to hear and tell of that which is good • 
 pray did you never hear what happened to a 
 man some time ago in this town, (whose name 
 was Christian,) that went on a pilgrimage up 
 towards the higher regions ? 
 
 Sagacity. Hear of him ! Ay, and I also 
 heard of the molestations, troubles, wars, cap- 
 tivities, cries, groans, frights, and fears, that he 
 
 largely improved. The second part is peculiarly 
 adapted to direct and encourage female Christians 
 and young persons ; and it is hoped, will be particu- 
 larly attended to by such. It is perhaps needless to 
 remark, that no reasonable doubt can be entertained 
 as to the authenticity of this work : Mr. Bunyan can- 
 not be imitated : and the sweet simplicity that cha- 
 racterizes the first part, is equally obvious in the 
 second. 
 
Till-: I'lLGlUM'S PROGRESS. 
 
 177 
 
 met with and had on his journey. Ik*.side!*, I 
 must tell you, all our country rinj.'H of hint ; 
 there are but few houses, that have heard of 
 him and his doing;), but have sought after 
 and got the records of his pilgrimage: yea, I 
 tiiink I may say, that thi^ ha/.ardous journey 
 hits got many well-wishers to his ways; for, 
 though when he was here, he wa.s/oo/ in every 
 man's mouth, yet now he is gone, he is highly 
 commended of all. For it is sjiid he liveit 
 bravely where he is: yea, many of them^hut 
 are resolved never to run his hazards, yet have 
 their mouths water at his gains.* 
 
 They may, quoth I, well think, if they think 
 any thing that is true, that he liveth well where 
 he is; for he now lives at and in the Fountain 
 of life, and ha.s what he hits without labour 
 atid sorrow ; for there is no grief mixetl there- 
 with. Hut pray, what talk have the people 
 about hlin? 
 
 SiKjitciti/. Talk I tlie people talk strangely 
 about hinj; .some say, that he now walksjn 
 white, (Kev. iii. 4; vi. 11;) that he ha.s a 
 chain of gold about his neck ; that he Iiils a 
 crown of gold, In^set with pearls, upon his 
 head : others say, that the bhining ones that 
 sometimes showed themselves to hini in his 
 journey, are become his companions, and that 
 he is as familiar with them in the place where 
 he is, a.s here one neighbour is witii another. 
 Zecb. iii. 7. Ilesides, it is confidently alHrnied 
 concerning him, that the King of tlie place 
 where he is, has b<>stowed upi)n him already a 
 verj' rich and pleasant dwelling at court, and 
 that he every day eat'th, and drinketh, and 
 walketh, and talketh with him, and roceiveth 
 the smiles and favours of him that is Judge of 
 all there. Moreover, it is expected of M»ne, 
 that hu» Prince, the Ijonl of that country, will 
 shortly come into theitc parts, ami will know 
 the reaaou, if they can give any, why hi« 
 neighbour* sot so little by him, and had him »o 
 much in deri.xion, when they perceived that he 
 WMulil bo a pilgrim. Juile l'>. 
 
 F'or they say, that now he is so in the af- 
 rictionsof his Prince.t and that his Sovereign 
 ia so much concerned with the indignitiesi that 
 
 * Thl« i« qnitn naturml »n<l rerj common. Tho 
 nen of Ihii worl*l will <*itnQDis« thoM for faint* whrn 
 d«*d whomlh- ' ' I withtbn rilcat nainrt whrn 
 
 lirtng. Oh Ic'. •■bar»clen (o llim who died 
 
 for oar •in*, ai>4 :u nLoui we can cummit uur aouU. 
 
 t Cbriatian't King will lake Chri«tian'* pari. 
 pilfrim, write thi* apon the table of thine heart, and 
 read it every itep of thj Joornry. 
 
 I Uark thi« well. No matter what profeMioo w« 
 11 
 
 were cast upon Christian when he Wvanie a 
 pilgrim, that he will Uwik u|H)n all iu if done 
 to himself: and no nuirvel, for it was for the 
 love that he had to his I'rinco that he ven- 
 tured as he did.t Luke x. 1(J. 
 
 I dare .say, quoth I — I am glad of it ; I hiu 
 glad for the piMir man's sake, for that now l\« 
 has rest from his labour, ( Kev. xiv. Ui,} and 
 for that now he reaps the benefits of hi* tcan 
 with joy, (Ts. cxxvi. A, V,,) and for that he hat 
 got beyond the gun-shot of his enemies, and ik 
 out of the reach of them that hate him. I 
 also am glad, for that a rumour of these things 
 is noisetl abroad in this oiuntry ; who can t«?ll 
 but tliat it may work somegtHxl elfeet on some 
 that are left behind? Hut pray, sir, while it in 
 fresh in my mind, do you hear any thing of 
 his wife and children? Poor hearts I I won- 
 der in my mind what they <lo. 
 
 S'igacift/. Who? Christiana an<l her Bona? 
 They are like to do a.s well as did Christian 
 hinlself; for though they all played the fool at 
 first, and would by no means be persuaded by 
 either the tears or entreaties of Christian, yet 
 second theughts have wrought wonderfully 
 with them: .so they have packed up, an<l are 
 also gone after hiui.|| 
 
 IJetter and better, <iuoth I: but what I wife, 
 and children, and all? 
 
 Sa'juri/i/. It is true: I can give you an ac- 
 count of the matter, for I was upon the.*<)>ot at 
 the instant, and was thoroughly acquainted 
 with the whole aftUir. 
 
 Then, said I. a man may report it for the 
 truth? 
 
 S/tgacitfi. You need not fi-ar to alKrm it; 1 
 mean that they are all gone on pilgrimage, 
 both the good woman and her four boys. And 
 being we are, oji I |)crceive, going some con- 
 siderable way together, I will give you an ac- 
 count of the whole matter. 
 
 This Christiana, i for that was her name 
 from the day that she with her children l>e- 
 took themselves to a pilgrim's life,) after her 
 husband was gone over the rirrr, and sh. c ...i!.i 
 hear of him no more, her thoughtii i 
 work in her mind. Firvt, for that she hno i<ni 
 
 make, if tho Iotp of ('liri«t be not it* foundalloo. All 
 ia nothing without ihii lure, it it tSi* tore la lb* 
 heart, that, like oil in tho lamp, keept the prof«Mt«a 
 of Cbritt barning bri|;hi. 
 
 I Though moral pr' I all the alTtvtionale 
 
 argument* from a I. ■• I "r •» alfweeiooal* 
 
 parent, may appear to p(u« ' - al> 
 
 yet let a* not oegle«t our -> i^ 
 
 and leave the CTeot t« totw^u £:Ae^ 
 
178 
 
 BUNYAN'S COMPLETE WORKS. 
 
 her husband, and for that the loving bond of 
 that relation was utterly broken betwixt them. 
 For you know, said he to me, nature can do 
 no less but entertain the living with many a 
 heavy cogitation, in the remembrance of the 
 loss of loving relations. This, therefore, of her 
 husband, did cost her many a tear. But this 
 was not all ; for Christiana did also begin to 
 consider with herself, whether her unbecoming 
 behaviour towards her husband was not one 
 cause; that she saw him no more ; and that in 
 such sort he was taken away from her. And 
 upon this came into her mind by swarms, all 
 her unkind, unnatural, and ungodly carriage 
 to her dear friend; which also clogged her 
 conscience, and did load her with guilt. She 
 was moreover, much broken with calling to 
 remembrance the restless groans, the brinish 
 tears, and self-bemoaning of her husband, and 
 how she did harden her heart against all his 
 entreaties and loving persuasions of her and 
 her sons to go with him ; yea, there was not 
 any thing that Christian either said to her or 
 did before her, all the while that hLs burden 
 did hang on his back, but it returned upon 
 her like a flash of lightning, and rent the caul 
 of her heart in sunder; especially that bitter 
 outcry of his, " What shall I do to be saved?" 
 did ring in her ears most dolefully.* 
 
 Then said she to her children, " Sons, we 
 are all undone. I have sinned away your 
 father, and he is gone: he would have had 
 us with him, but I would not go myself: I 
 also have hindered you of life." With that 
 the boys fell into tears, and cried to go after 
 their father. " Oh I" said Christiana, " that it 
 had been but our lots to go with him ; then it 
 had fared well with us, beyond what it is like 
 to do now. For though I formerly foolishly 
 imagined concerning the troubles of your 
 father, that they proceeded of a foolish fancy 
 that he had, or for that he Avas overrun with 
 melancholy humours ; yet now it will not out 
 of my mind, but that they sprang from an- 
 other cause ; to wit, for that the light of life 
 
 * Here see, what those who cruelly and unkindly 
 treat their godly relations and friends on account 
 of their religion, must come to feel, in the bitternesb 
 of their spirit, and groan under in the sorrow of their 
 Boul, if ever the Lord grants them repentance unto life. 
 
 f Is it any marvel, that a quickened, enlightened 
 finner should be judged by those around him, who 
 are yet dead in their sins, to be full of whims and 
 melancholy? No; it is very natural for them to 
 tbiuk us fools and mad ; but we know that they 
 really are so. 
 
 was given him, (John viii. 12;) by the help 
 of which, as I perceive, he has escaped the 
 snares of death." f Then they wept all 
 again, and cried out, " Oh ! woe worth the 
 day !" 
 
 The next night Christiana had a dream ; 
 and behold she saw as if a broad >{)archment 
 was opened before her, in which were re- 
 corded the sum of her ways ; and the crimes, 
 as she thought, looked very black upon her. 
 ThcH she cried out aloud in her sleep, " I^ortl, 
 have mercy upon me a sinner," X (Luke x viii. 
 13 :) and the little children heard her. 
 
 After this, she thought she saw two very 
 ill-favoured ones standing by her bed side, 
 and. saying, " What shall we do with this 
 woman? for she cries out for mercy waking 
 and sleeping : if she be suffered to go on as 
 she begins, we shall lose her as we have lost 
 her husband. Wherefore we must, by some 
 way, seek to take her off from the thoughts 
 of what shall be hereafter, else all the world 
 cannot help but she will become a pilgrim." 
 
 Now she awoke in a great agony ; also a 
 trembling was upon her ; but after a while she 
 fell to sleeping again. And then she thought 
 she saw Christian lier husband in a place of 
 bliss, among many immortals, with an harp in 
 his hand, standing and playing upon it before 
 One that sat on a throne, with a rainbow about 
 his head. She saw also, as if he bowed his 
 head with his face towards the paved work 
 that was under his Prince's feet, saying, " I 
 heartily thank my Lord and King for bring- 
 ing me into this place." Then shouted a com- 
 pany of them that stood round about, and 
 harped with their harps : but no man living 
 could tell what they said but Christian and 
 his companions. 
 
 Next morning, when she was up, had prayed 
 to God, and talked with her children awhile, 
 one knocked hard at the door ; to Avhom she 
 spoke out, saying, " If thou comest in God's 
 name, come in." So he said, " Amen ;'' and 
 opened the door, and saluted her with, " Peace 
 
 J This is the very first cry of an awakened sinner, 
 mercy for the lost and miserable : and no sooner are 
 the sinner's eyes opened to see his ruined, desperate 
 state, and to cry for mercy, but the god of this world, 
 who hitherto had blinded the eyes, and kept the heart 
 secure by presumption, now opposes the sinner's prog- 
 ress to a throne of grace, to a God of mercy, and to 
 the Saviour of the lost. Satan does not easily part 
 with his prey. But Jesus, the strong man armed 
 with almighty power and everlasting love, will c )n- 
 quer and cast him out. 
 
THE PILGRIM'S PROGnESS. 
 
 179 
 
 on lliis liousc." The which when ho had 
 lone, he sai«l, " Christiaim, knowt-st tlion 
 wherefore I am ci»me?" Then she blustheU 
 and trenible<l; also her heart hejjan to wax 
 warm with desires to know from whence he 
 I :ime, and what hh errand was to her. So ho 
 said nnto^uT, "My name is Secret;* I dwell 
 with thosr that are hij,'h. It is talked of, 
 where I dwell, as if thou hailsi a desire to go 
 thither; also there is a report, that thou art 
 aware of the evil thou ha-*t fornu-rly done to 
 thy husband, in hardening of thy heart against 
 his way, and in keeping of these babes in their 
 ignorance. Christiana, the Merciful One has 
 sent me to tell thee, that he is a (Jod ready to 
 forgive, anil that he takcth delight to multiply 
 the pardon of otl'eiices. He also would have 
 thee to know that he inviteth thee- to come 
 into his presence, to his table, and that he 
 will feed thee with the fat of his house, and 
 with the heritage of Jacob thy father. 
 
 "There is Christian, thy husband that w;is, 
 with legions more, his companions, ever be- 
 holiling that face that (h>th minister life to the 
 beholders: ami they will all be glad, when 
 they shall hear the sound of thy feet step over 
 thy father's threshold." 
 
 ( 'hristiana at this wa-s greatly abiushed in her- 
 
 If. ami b<iwed her head to the ground. This 
 Vision j»ri»ceeded, and tui'ul, " Christiami, here 
 i- also a letter for thee, which I have bnnight 
 
 >m thy hu-sband's King ; " no she took it, and 
 >>l>en<Hl it, but it smelt after the manner of the 
 b«'>t perfume. S<d. Song i. 3. Also It was 
 written in letters of gold. The contents of the 
 letter were these: " that the King would have 
 her do JUS did Christian her husband; for that 
 was the only way to come to his city, and to 
 dwell in his presence with joy for ever." At 
 this the good woman wits quite overcome : so 
 she crie«l out to her visitor, " Sir, will you carry 
 me and my children with you, that we may 
 also go and worshij> the King?" 
 
 Then said the vi.sitor, "Christiana, 'the bit- 
 ter is before the sweet;' thou must through 
 troubles, as he did that went before thee, enter 
 this Celestial City. Wherefore I advise thee to 
 do aa did Christian thy husband : go to the 
 
 * " Th« fear of the Lord U (h« bcfioning of wia- 
 \ m." (Pi. cii. 10;) an'l "The terrt of the Ix>rJ ii 
 T^ih Ihrm who r«-«r him." P«. xxr. I i. Th« .<«i.irit i vinccl »iDncr Ond» true 
 iIm Comforter nr% 
 
 klto r«>riTr* »n<l i . 
 
 C I T' < of frro iin-1 full )<A(<Juu uC siu, lUcuc^h iho 
 
 bl . I >i lh« i..\Mn. 
 
 f 6^y$ our Ijord, " When lb* Spirit !• cone, ht ihall 
 
 Wicket-gate yonder over the plain; for thai 
 stands in the head of the way up which thou 
 must go, and I wish iIuh? gtH)d s|K-ed. Als I 
 advise thee that thou put Uiih letter iu thy 
 bosom; that thou read therein to thysell, and 
 to thy children, until they have g«»l it by heart ; 
 for it is one of the songs that thou u 
 wiiile thou art in this hou^e 4>f (hy p;.. 
 ^I's. c.\i.x. 5-1;) al.so this thou must tlili^ir m 
 at the far gate." t 
 
 Now I saw in my dream, that this old gcn« 
 tlemun, as he t«)ld me this story, tlid hiuiflrlf 
 seem to be greatly affl-cted therewith. He 
 moreover proceeded, and saiil, S» Christiana 
 called her sons together, and began thus to ad- 
 dress herself unto them : " .My sons, I havi-, hh 
 you nuiy perceive, been of late under much 
 exercise in my soul about the death of your 
 father; not for that I doubt at all of his hap- 
 piness; for I am satisfied now that he is well. 
 I have been also much alVected with the 
 tlumght* t.f mine own estate and yours, which 
 I verily believe is by nature miserable. My 
 carri:ige al.so to your father in his distress is a 
 great h)ad to my cojii;cience : for I hardem>4l 
 both my heart and yours against him, and re- 
 fused to go with him on pilgrimage. 
 
 "The thougliLs of these things wouhl now 
 kill me outright, but for that a dream which I 
 had last night, and but that for the encour.ige- 
 ment this stranger luus given me this morning. 
 Come, my children, let us pack up, and U- gone 
 to the gate that leads us to that celestial coun- 
 try, that we may see your father, and be with 
 him and his companions in peace, ucc<iriling to 
 the laws of that land." 
 
 Then did her children burst out into teans 
 for joy that the heart of their mother wan so 
 inclini.'d. So the visitor bid them farewell ; 
 and they began to prepare (■■ -• <''M r..r tl...;? 
 journey. 
 
 Hut, while they were thu-< aiH.in ii i.r g'>nr, 
 two of the women that were ( 'hristiana's neigh- 
 iKturs came up to her house, and kn(M-ki><l at 
 her «hK»r. To whoni she sai<l lu* Iwforr. At 
 this the women were stunned ; for this kind o| 
 language they used not to hear, or to p«Tceire 
 to drop from the lij>s of Christ iana.1 Yet they 
 
 (••tifjr of m»— he thall lead > 
 •hkll (how }rou thinx* > ' 
 
 •IHl 
 
 ilftOit'l!. Til 
 t KtmA*T, '■ 
 foimer friatitl* kt-'i 
 
 ly of 
 
180 
 
 BUNYAN'S COMPLETE WORKS. 
 
 came iu : but, behold, they found the good wo- 
 man i)reparing to be gone from her house. 
 
 So they began, and said, " Neighbour, pray 
 what is your meaning by this ?" 
 
 Christiana answered, and said to the eldest 
 of them, whose name was Mrs. Timorous, " I 
 am preparing for a journey." (This Timorous 
 was daughter to him that met Christian upon 
 the hill of Difficulty, and would have had him 
 go back for fear of the lions.) 
 
 Timorous. For what journey, I pray you? 
 
 Oiristiana. Even to go after my old husband. 
 And with that she fell a weeping. 
 
 Timorous. I hope not so, good neighbour; 
 pray, for your poor children's sake, do not so 
 unwomanly cast away yourself. 
 
 Christiana. Nay, my children shall go with 
 me : not one of them is willing to stay behind. 
 
 Timorous. I wonder in my heart, what or 
 who has brought you into this mind ! 
 
 Christiana. Oh, neighbour, knew you but as 
 much as I do, I doubt not but that you would 
 go along with me. 
 
 Timorous. Pr'ythee, what new knowledge 
 hast thou got, that so worketh off thy mind 
 from thy friends, and that tempteth thee to go 
 nobody knows whe^e ? 
 
 Then Christiana rei^lied, I have been sorely 
 afflicted since my husband's departure from 
 uie ; but especially since he went over the river. 
 But that which troubleth me most, is my churl- 
 ish carriage to him, when he was under his 
 distress. Besides, I am now as he Avas then ; 
 nothing will serve me but going on pilgrimage. 
 I was a dreaming last night that I saw him. 
 Oh that my soul was with him ! He dwelleth 
 in the presence of the King of the country; 
 he sits and eats with him at his table ; he is 
 become a companions of immortals, and has a 
 house now given him to dwell in, to w^hich the 
 best palaces on earth, if comjjared, seem to me 
 
 ledge of a difference in your language and conduct? 
 Do they still approve of you as well as ever? What 
 reaiOD, then, have you to think yourself a pilgrim ? 
 for no sooner does any one commence a pilgrim, but 
 thi»: vord is fulfilled, " For then I will turn to the peo- 
 ple a pure language." Zeph. iii. 7. If the heart be 
 ever so little acquainted with the Lord, the tongue will 
 diseover it, and the carnal and profane wUl ridicule 
 and despise you for it. 
 
 * This was a letter full of the love of Jesus, and the 
 precious invitation of his loving heart to all sinners to 
 come unto him, as recorded in this blessed word. 
 Huppy sinners, whose eyes are opened to read them : 
 but this the world calls madness. 
 
 f The Lord, who quickens us bj' his Spirit, and calls 
 us by his word, well knows the carnal enemies who will 
 
 but as a dung-hill. 2 Cor. v. 1—1. The Prince of 
 the palace has also sent for me, with promises 
 of entertainment, if I shall come to him ; his 
 messenger was here even now, and brougb t me 
 a letter, which invites me to come. And with 
 that she plucked out her letter, and read il , and 
 said to them,* What now will you say to this ? 
 
 Timorous. Oh the madness that hath pos- 
 sessed thee and thy husband I to run youiveif 
 ui^ou such difficulties! You have heard I ;i:i. 
 sure, what your husband did meet with, t^ en 
 in a manner, at the first step that he took on 
 his way, as our neighbour Obstinate can yet 
 testify, for he went along with him ; yea, and 
 Pliable too, until they, like wise men, were 
 afraid to go any further. We also heard, over 
 and above, how he met with the lions, Apol- 
 lyon, the Shadow of Death, and many other 
 things. Nor is the danger that he met with at 
 Vanity Fair to be forgotten by thee. For if 
 he, though a man, was so hard put to it, what 
 canst thou, beilig but a poor woman, do ? Con- 
 sider also, that these four sweet babes are thy 
 children, thy flesh, and thy bones. Therefore, 
 though thou shouldst be so rash as to cast away 
 thyself; yet for the sake of the fruit of thy 
 body, keep them at home.f 
 
 But Christiana said unto her, Temjit me not, 
 my neighbour : I have now a price put into my 
 hand to get a gain, and I should be a fool of 
 the greatest sort, if I should have no heart to 
 strike in with the opportunity. And for that 
 you tell me of all these troubles that I am like 
 to meet with in the way, they are so far from 
 being to me a discouragement, that they show 
 I am in the right. The bitter must come be- 
 fore the sweet, and that also will make the 
 sweet the sweeter. Wherefore, since you came 
 not to my house in God's name, as I said, I 
 pray you be gone, and do not disquiet me fur- 
 ther, j 
 
 oppose our progress in the divine life: therefore he 
 tells us, "If thy brother, or the wife of thy bosom, or 
 thj' friend, which is as thine own soul, entice thee se- 
 cretly from the Lord, thou shalt not hearketi unto him," 
 &c. Deut. xiii. 6. Let the word of God oe the rule, 
 and Christiana's conduct an example to all who are 
 setting their faces Zion-ward. Oh beware of the rea- 
 soning of the flesh. Dread to look back. Tremble at 
 the thought of going back; for the Lord hath no 
 pleasure in such. Heb. x. 38. 
 
 % That is right. It is well to be bold in the name 
 of the Lord with those who seek to turn us away from 
 following on to know the Lord; for nothing less than 
 life and salvation, or death and damnation, will be the 
 issue of it. pilgrims, beware! beware of parleying 
 with the carnal. Ever remember, you have a nature 
 
THE PILGRIM'S PROGRESS. 
 
 181 
 
 Tlicn Timorous also reviled her, and said to I 
 her fellow, "Come, neighbour Mercy, let us i 
 Ii'Hve her in her own hands, sinee she acorns 
 our counsel and company." But Mercy was at 
 a stand, and could not so readily comply with 
 her ncij^hlwur; and that for a two-fold reason: 
 1st. Her bowels yearned over Christiana. So 
 she saitl within herself, " If my neighbour will 
 needs be j^one, I will )jo a little way wiili her, 
 and help i>ef." 2illy. Her bowels yearned 
 over her own soul; for wliat Christiana had 
 Miid, had taken some hold u|><>n her mind. 
 Wherefore she said within herself a;;ain, " I 
 will yet have more talk with this Christiana; 
 ami if I (imi trulii and life in what she shall 
 wiy, myself witli my heart shall also go with 
 her." Wherefore Mercy began thus to reply 
 to her neighbour Tinutrous. 
 
 Mcrctj. Neighbour, I did indeed come with 
 you to we Christiana this'morning; and, since 
 she is, a.s you see, a taking her bust farewell of 
 the country, I think to walk this sunshiny 
 morning a litth" with her, to help her on her 
 way. Hut she told her not of her second rcju<on, 
 but kept it to herself. 
 
 Timnrouf. Well, I see ytui have a mind to go 
 a fooling too: but take heed in lime, and be 
 wise ; while we are out of danger, we are out ; 
 but when we are in, we are in. So Mrs. Tim- 
 orous returne<l to her house, and Christiana 
 betook hi-rself to her jonrney.* But when 
 Timorous wius got home to her house, she sends 
 for sonu' of her neighlxiurs, t*) wit, Mrs. liat's- 
 eyes, Mrs. Incousidomte, Mrs. Light-mind, and 
 Mrs. Know-n«>thing. S<), when they were come 
 to her lunise, she falls to telling the storj' of 
 Christiana, and of her intended journey. And 
 thus she began her tale : 
 
 Neighliours, having but little to do this 
 morning, I went to give Christiana a visit; 
 and when I came at the door, I knocked, um 
 you know it is our custom : and she answered, 
 " If you come in C1<h1's name, come in." So 
 in I went, thinking all wius well: but, when 
 I canje in, I foun<l her preparing herself to 
 depart the town: she, |^nd also her chihlren. 
 Ho I a"«ked her, what wjis her meaning by that? 
 And she told mc in short, that she was now of 
 a nund to go on pilgrimage, jus did her husband. 
 She told mc also a dream that she had, and 
 
 ; ron« to cateh the f»lling (park from their flint nod 
 (trrl. and tind<<r kbout you evor rc«djr to t«ko (ho Arc 
 
 * Here wv teo our Lord'a word rcriflod: "The ooo 
 • h»ll b« l»krn Mid Ibc other left." M«lt. xsir. 41. 
 Moroj obejTf the call — Timoroui pcrverirljr rvject« it. 
 
 t Ob how do (ucb earnal wrclohc* (port with their 
 
 how the King of the country where her ha»- 
 band was, had sent her an inviting letter to 
 come thither. 
 
 Then said Mrs. Know-nothing, And what, 
 do you think she will go? 
 
 TimoroHt. Ay, go she will, whatever ?ome 
 on't: and methinks, I know it by this, for 
 that which was my great argument to persuads 
 her to stay at home, (to wit, the troubles she 
 wiLs like to nteet with in the way,) is one grcJil 
 argument with her, to put her forward cm her 
 journey. For she told me in so many wonU, 
 "The bitter goes before the sweet: yea, and 
 fontsmuch as it doth, it makes the sweet the 
 sweeter." 
 
 Mr». liitfu-rifin. Oh this l)liiid and fiMiliHh 
 woman I ami will she not take warning by her 
 husband's atllietions? For my part, I see, if 
 he were here again, he would re.st him content 
 in a whole skin, and never run so nuiny ha/unU 
 for nothing. 
 
 Mrs. Inconsiderate also replied, saying. Away 
 with such fantastical fools from the town; a 
 good riddani-e for my part, I say of her ; should 
 she stay where she dwells, and retain this ndnd, 
 who could live (juietly by her? for she will 
 either be dumpish or unneighbourly, to talk 
 of such matters its no wi.se bmly can abide; 
 wherefore, for my part, I shall never be sorry 
 for her dep:irture; let her go, and let better 
 come in her nntm: it was never a g«M»d world 
 since tlu-se whimsical fools ilwelt in it.f 
 
 Then Mrs. Light-mind addetl Jts fidloweth. 
 Come, put this kind of Udk away. I was ye«* 
 terday at Madam Wanton's, where we were tu 
 nierrj- as the nuiids. F'or who do you think 
 should be there, but I and .Mrs. Love-the-llesh, 
 and three tir four more, with Mrs. I^vher)", 
 Mrs. Filth, and some others: so there we had 
 music and dancing and what else wits meet to 
 fill up the pleasure. And, I dare say, my lH«!y 
 herself is an admirable well-bred gentlewonnin, 
 and Mr. Ix^cher)* is its pretty a fellow. 
 
 By this time Christiana wits got on her whv, 
 and Mercy went along with her: so, as they 
 went, Iter children being there also, Christianji 
 iH'gan to discourse. " And, Mercy," said 
 Christiana, " I take this as an unex|»ertcU Iji- 
 your, that thou shouldcst sot f«K)t out of doom 
 with me, to accompany lue a little in my way."- 
 
 own damnation, while th< ^^^ 
 
 of (iod, and ridicule lii» pr )■ - . i>'<' " "*• > • ""• •>♦• 
 KioninK, ho who wa< l««fn »(t<T «h« fl»»b |«T»««al»«l 
 him who wa4 born after Ibo .'ipirit; to it wtll b« m 
 lonx aj the >e«d of (h« woman aad tiie M«d of t^ 
 •crpeni ar« upon th« tarth. 
 
IS2 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Then said young Mercy, (for she was but 
 young,) If I thought it would be to purpose to 
 go with you, I would never go near the town. 
 
 Well, Mercy, said Christiana, cast in thy 
 lot with me; I well know what will be the end 
 of our pilgrimage : my husband is where he 
 would not but be for all the gold in the Span- 
 ish mines. Nor shalt thou be rejected, though 
 thou goest but upon rni/ invitation. The King, 
 wh) hath sent for me and my children, is one 
 that delighteth in mercy. Besides, if thou wilt, 
 I will hire thee, and thou shalt go along with 
 me as my servant. Yet we will have all things 
 in common betwixt thee and me ; only go along 
 with me.* 
 
 Mercy. But how shall I be ascertained that 
 I also shall be entertained ? Had I this hope 
 from one that can tell, I would make no stick 
 at all, but would go, being helped by him 
 that can help, though the way was never so 
 tedious.f 
 
 Christiana. Well, loving Mercy, I will tell 
 thee what thou shalt do : go with me to the 
 Wicket-gate, and there I will further inquire 
 for thee ; and if there thou shalt not meet with 
 encouragement, I will be content that thou 
 shalt return to thy place ; I also will pay thee 
 for thy kindness which thou showest to me 
 and my children, in the accompanying of us 
 on our way as thou dost. 
 
 Mercij. Then will I go thither, and will take 
 what 'shall follow : and the Lord grant that 
 my lot may there fall, even as the King of 
 heaven shall have his heart upon me. J 
 
 Christiana was then glad at heart; not only 
 that she had a companion ; but also for that she 
 had prevailed with this j^oor maid to fall in 
 love with her own salvation. So they went on 
 
 * Such is the true spirit of all real pilgrims. They 
 wish others to know Christ, and to become followers of 
 him with themselves. Oh how happy are they when 
 the Lord is pleased to draw the hearts of any of their 
 fellow-sinners to himself! 
 
 f Though Christiana clearly saw and knew her call- 
 ing of God, yet Mercy did not ; therefore she is in 
 doubt about it. Just so it is with many at their first 
 setting out. Hence they are ready to saj', that they 
 sould eien wish to have had the most violent convic- 
 tions of sin, and to have been as it were, shook over 
 the mouth of hell, that they might have had a greater 
 jertainty of their being called of God. But this is 
 5'f>eaking unadvisedly. Better to take the apostle's 
 
 together, and Mercy began to weep. Then 
 said Christiana, " Wherefore iveepeth my sis- 
 ter so ?" 
 
 Alas! said she, who can but lament, that 
 shall but rightly consider what a state and 
 condition my poor relations are in, that yet 
 remain in our sinful town ? and that which 
 makes my grief the more is, because they 
 have no instruction, nor any to tell them what 
 is to come. II 
 
 Christiana. Bowels become pilgrims : and 
 thou doest for thy friends, as my good Chris- 
 tian did for me when he left me : he mourned 
 for that I would not heed nor regard him ; but 
 his Lord and ours did gather up his tears, and 
 put them into his bottle ; and now both I and 
 thou, and these my sweet babes, are reaping 
 the fruit and benefit of them. I hope, Mercy, 
 that these tears of thine will not be lost ; for 
 the truth hath said, that "they that sow in 
 tears shall reap in joy and singing." And " he 
 that goeth forth and weepeth, bearing precious 
 seed, shall doubtless come again with rejoicing, 
 bringing his sheaves with him." Ps. cxxvi. 5, 
 G. Then said Mercy — 
 
 " Let the most blessed be my guide, 
 If't be his blessed will, 
 Unto his gate, into his fold, 
 Up to his holy hill : 
 
 "And let him never suffer me 
 To swerve or turn aside 
 From his free grace and holy ways, 
 Whate'er shall me betide. 
 
 " And let him gather them of mine, 
 That I have left behind; 
 Lord, make them pray they may be thine, 
 With all their heart and mind." 
 
 advice; "Give all diligence to make your calling 
 sure." 
 
 \ Here is a blessed discovery of a heart divinely in 
 structed. Mind, here is no looking to anything Mercy 
 was in herself, nor to anything she ccidd do for her- 
 self, but all is resolved into this, all is cast upon this, 
 even the love of the heart of the King of heaven. 
 Reader, can you be contegt with this lot? Can you 
 cast all, and rest all, upon the love of Christ ? Then 
 bless his loving name for giving you a pilgrim's heai't. 
 
 II This is natural; when we know the worth of our 
 souls and the value of Christ's salvation, and weep foi 
 our sins, also to mourn and weep for our carnal rela- 
 tives, lest they should be eternally lost. 
 
THE PILGRIM'S PBOORESS. 
 
 183 
 
 niArTKK II. 
 
 Chrutianu, Mercy, and the Chiidren jxim the S((ntgh with tajttij, und are kindhj reeeived at 
 
 (he M'irkft-gate. 
 
 Now, my old fririul pronrdtd and sui»l : 
 But wluii C'hri.stiuiiu came to the slotigh (»f 
 Dcsj.oud, .'lie bejran to be at a staml ; " For," 
 said she, "tlii.s is tl>e plaee in whieli my dear 
 husband liad like to have been smothered witii 
 mud." She perceived also, that, notwithstantl- 
 inj: the command of the King to make this 
 place for pilgrim<< gixnl, yet it wju» rather worse 
 than formerly. S<» I a.skctl if that was true? 
 Yes, said the old gentleman, too true: for 
 numy there be, that pretend to be the King's 
 labourers, and .say they are for mending the 
 King's highways, that bring dirt and dung in- 
 stead of stoncj*. and so nuir, instead of mend- 
 ing.* Here Christiana, therefore, and her 
 i>oys, did make a stand: but, said ^lercy, 
 "Come, let u.s venture; only let us bo wary." 
 rhen they hM»ked well to their steps, ami made 
 a shift tn get st^iggering over. 
 
 Yet Chri.stiuna had like to luivc been in, and 
 that not once or twice. Now they had no 
 -iK)ner got over, but they thought they heard 
 words that said unto them, " IJle.-vse«l is she 
 hat believeth, for there shall be a perform- 
 iiio- i.f wliat li:i- Iiicii told her from the 
 I. -; 
 
 lii. 11 w.. . .i. HL .... .i_.iin; and said Mercy 
 to Christiana, Had I iw good ground to hope 
 for a loving recei>tion at the Wicket-gate, jls 
 you, I think no slough of Desi»ond could dis- 
 courage me. 
 
 Well, .said the other, you know your sore, 
 and I know mine ; an«l, giKxl frien«I, we shall 
 all have enough evil before we come to our 
 j'turney'.s end. For it cannot be imagined, 
 that till- people that de^iign to attain such ex- 
 celleni t'lorii-s a.s we do, and that are so envied 
 that happiness us we are, but that we shall 
 
 race', with fears and snares, with what troubles 
 
 ^ 
 
 * Bat in*lc«d of being what they profcs-. ih.- Kri^'« 
 labourer*. Paul culls thpin Goi|>«?l-|>('rrcrt 
 iroublrr*, (Sat. r. 10. For in«lr*d of pri-u . ^ . 
 ami full lalration, ((raeiouslr br«iuw<-il u|Min ]»ior *in> 
 nrr«. who can do nothing to cniillo (h<'n>»rlTr« to it, 
 r to gain an inlcr««t in it; b«ho|t|, the*« wrctohrd 
 'l«ab«r* tct forth salvation to lale upon orrtatn tornt* 
 and condition*, which sinnors are to prrforni and ful- 
 HI. Tho» t^'-^ .i..t^. -. the upright an'l (inorrv. and 
 drcviTc U>r ,< anil warjr into pridv and do* 
 hMion. Tbu. ... ■ - ' ■-{ mrud the way; 
 
 and aniietions they can pos.Hil ly av-aull lu 
 with that hate us. 
 
 .\nd now Mr. Sagacity left mo :o dream out 
 my dreatn by myself. Wherefnre, iiiethoughl 
 I saw Christiana, and Mmy. and the boyn, go 
 all of them up to the gate: U. which when they 
 came they betook themselves toil short debate, 
 ab<»ut how they must manage their calling at 
 the gate: and what should be sai*! iiitto hitii 
 that did open unto them : so it wjuh < 
 since Christiana was the eldojtt, that - i 
 
 knock for entrance, and that she should s|Hiik 
 to him that ilid open for the rest. So Chris- 
 tiana began to knock, and, as her |H»or hiu- 
 band did, she knocked and kn<H-ked again. 
 IJut instead «)f any that answered, they all 
 thought that they heard as if a dog came bark- 
 ing upon them; a dog, and a great one t«K>; 
 and this nnule the women and children afraid. 
 Nor durst they for a while to kno«k any mon-, 
 for fear the miustilf should (ly upon them. Now 
 therefore they were greatly tuiiilileil up and 
 down in their minds, and knew not what to do: 
 knock they durst not, for fear of the <log; go 
 back they durst not-, for fear the keejMT «if that 
 gate should espy them as they so wont, and be 
 oU'endetl with them : at hist they thought of 
 knocking again, and knocking more vehe- 
 mently than they did at first. 
 
 Then sitid the ke<'per of the gate, " Who is 
 there?" So the dog left olf to bark, and he 
 opened unto them.f 
 
 Then Christiami made a low olM'isanco, and 
 said, Ix-t not our Lord be offended with bin 
 hand-maidens, for that we have knocked at hi.t 
 princely gale." Then said the keeper, " Whenc« 
 come ye? And what is it that ynu would haver* 
 
 Christiana annwered. We are come from 
 whence Christian did come, and ui'i.a tin -ane 
 
 and bring dirt and dung, instwul «: > 
 
 tbo way sound and .•afc for pilgriiat. B«vu« of tli« 
 sophistry of sui-h pr<ifcs*or*. 
 
 f No sooner docs a poor sinnrr o|>vn h.t lips io 
 prayer to Jesus, but the devil will t>ark a<. 1 '■■»' •< 
 biin, and by all meant try to Ivrrify an<l 
 him. Vo you find this? W».^( i. i _ij 
 
 Reaist the dovil, and he will i s tv. 
 
 7. Draw nigh to Ood, and b' yoa. 
 
 Janes iv. S, Uh ever rvmcmb^r "U^ . ■»•• 
 
 •hoold ;■"• •>'- > ' " • '■ ■ • ' ; 
 
184 
 
 BUNYAN'S COMPLETE WORKS. 
 
 errand as lie, to wit, to be, if it sliall please 
 you, graciously admitted, by this gate, into the 
 way that leads unto the Celestial City. And 
 I answer, my Lord, in the next place, that I 
 am Christiana, once the wife of Christian, that 
 now is gotten above. 
 
 With that the keeper of the gate did marvel, 
 saying, " W'lat, is she now become a pilgrim, 
 that but :. while ago abhorred that life?" 
 Then she towed her head, and said, "Yea; 
 and so are these my sweet babes also." 
 
 Then he took her by the hand, and led her 
 in, and said also, " Suflfer the little children to 
 come unto me ;" and with that he shut up the 
 gate. This done, he called to a trumpeter that 
 was above, over the gate, to entertain Chris- 
 tiana wi ih shouting, and sound of trumpet, for 
 joy. So he obeyed, and sounded, and tilled 
 the air with his melodious notes. 
 
 Now all this while poor Mercy did stand 
 without, trembling and crying for fear that she 
 was rejected. But when Christiana had gotten 
 admittance for herself and her boys, then she 
 began to make intercession for Mercy. 
 
 And she said. My Lord, I have a companion 
 of mine that stands j'et without, that is come 
 hither upon the same account as myself: one 
 that is much dejected in her mind, for that she 
 comes, as she thinks, without being sent for ; 
 whereas I was sent to by my husband's King to 
 come. 
 
 Now ]Mercy began to be very impatient, and 
 each minute was as long to her as an hour; 
 wherefore she prevented Christiana from a 
 fuller interceding for her, by knocking at the 
 gate herself And she knocked then so loud, 
 that she made Christiana to start. Then said 
 the keeper of the gate, " Who is there ?" And 
 Christiana said, " It is my friend." 
 
 So he opened the gate and looked out, but 
 Mercy was fallen down without in, a swoon; 
 for she fainted, and was afraid that no gate 
 would be opened to her. 
 
 Then he took her by the hand, and said, 
 '■' Damsel, I bid thee arise." 
 
 "Oh, sir, (said she,) I am faint; there is 
 scarce life left in me." But he answered, that 
 
 * Mercj''s case is not singular. Many have set out 
 just as she did, and have been discouraged by the 
 same reason as she was. She, as many have been, 
 was encouraged to set out in the ways of the Lord by 
 her neighbour and friend. Hence she thought there 
 was no cause to conclude that she was called by the 
 Lord, but that it was only the effect of human power 
 or moral persuasion, and therefore doubted and fainted 
 lest she should not meet with acceptance. But her 
 
 one said, ."When my soul fainted within me, 
 I remembered the Lord, and my prayer came 
 unto thee, into thy holy temple." Jonah ii. 7. 
 Fear not, but stand upon thy feet, and tell me 
 wherefore thou art come. 
 
 Mercy. I am come for that unto which I was 
 never invited, as my friend Christiana was. 
 Hers was from the King, and mine was but 
 from her. Wherefore I fear I presume.* 
 
 Good-will. Did she desire thee to come with 
 her to this place ? 
 
 Mercy. Yes; and, as my Lord sees, I am 
 come; and if there is any grace and for- 
 giveness of sins to spare, I beseech that thy 
 poor handmaid may be partaker thereof. 
 
 Then he took her again by the hand, and 
 led her gently in, and said, "I pray for all 
 them that believe on me, by what means so- 
 ever they come unto me." Then said he to 
 those that stood by, " Fetch something, and 
 give it Mercy to smell on, thereby to stay her 
 faintings." So they fetched her a bundle of 
 myrrh. A while after she was revived. 
 
 And now was Christiana, and her boys, 
 and Mercy, received of the Lord at the head 
 of the way, and spoke kindly unto by him. 
 Then said they yet further unto him, "We are 
 sorry for our sins, and beg of our Lord his 
 pardon, and further information what we must 
 do." 
 
 I grant pardon, said he, by word and deed : 
 by word, in the promise of forgiveness ; by 
 dopd, iu the way I obtained it. Take the first 
 from my lips with a kiss, and the other as it 
 shall be revealed. Song Sol. i. 2; John xx. 19. 
 
 Now I saw in my dream, that he spake 
 many good words unto them, whereby they 
 were greatly gladdened. He also had them up 
 to the top of the gate, and showed them by 
 what deed they were saved; and told them 
 withal, that that sight they would have again 
 as they went along in the way, to their com- 
 fort. 
 
 So he left them awhile in a summer parlour 
 below, where they entered into talk by them- 
 selves : and thus Christiana began : " O Lord. 
 how glad am I that we are got in hither !" 
 
 very doubts, fears, and distress, proved the earnest 
 ness of her heart, and the desire of her soul after the 
 Saviour; and also, that his mercy, love, and gracious 
 power, had a hand in the work. Mark this, ye 
 poor, doubting, fearful, trembling souls, who are 
 halting every step, and fearing you have not set 
 out aright, hear what Christ's angel said, and be not 
 discouraged. Fear not, for ye seek Jesus. Matt 
 xxviii. 5. 
 
THE PILGRIM'S PROGRESS. 
 
 185 
 
 Mercy. So you well say : but I of all luivo 
 cause to leap for joy. 
 
 ChriM'uiiui. I thouglit one time as I stood at 
 the gate, (because I hail knocketl, arul none 
 did answer,) that all our labour hatl been lo^t, 
 especially when tliat ugly cur made such a 
 li'.avy barking at us.* 
 
 Mercy. IJut my worst fear was, after I saw 
 tliat you WIU4 taken into his favour, and that 
 I was left behind. Now, thought I, it is ful- 
 filled which is written, "Two women shall be 
 grinding together, the one shall be taken and 
 the other left." Matt. w'w. 41. I IkuI nmeh 
 ado to forbear crying out, Undone! And 
 afraid I was to knock any more : but when I 
 looked up to what was written over the gate, I 
 took courage. I al.Ho thought, that I^nist 
 either knock again ordieif "o I knocked, but 
 I cannot tell h(»w, for my spirit now struggled 
 between life and death. 
 
 Chrutiaua. Can you not tell how you 
 knocked? I ara sure your knocks were so 
 earnest, that the very sound made me start : I 
 thought I never heard such knocking in all 
 my life; I thought you would come in by a 
 violent hand, or take the kingdom by .storm. 
 Matt. xi. 12. 
 
 Mcrcij. Alas, to be in ray CiiscI who that so 
 was, could have but done so? You ."aw that 
 the door wjw shut upon nie, and that there was 
 a moist cruel dog thereabout. Who, I say, 
 that wa.s so faint-hearted as I, would not have 
 kntx'ked with all their might? But l>ray, 
 what ."aid my lord unto my nideness? Wjls 
 Im' not angry with me? 
 
 fVtristitina. When he heard your lumbering 
 noise, he gave a wontlerful innocent smile: I 
 believe what you did pleastMl hini well, for he 
 showed no sign to the contrary. Hut I marvel 
 in my heart why he keeps such a dog: had I 
 known that before, I should not have had 
 heart enough to have ventured myself in this 
 manner. But now we are in, we are in, and I 
 am glad with all my heart. 
 
 Merry. I will itsk, if you please, next time 
 he com«*s down, why he keeps such a filthy 
 cur in his yard : I hope he will not take it 
 amiss. 
 
 Do so, said the children, and j»ersuade him 
 to hang him ; for we are afraid he will bite us 
 when wc go hence. 
 
 * The ilcril often bark* ino«l at u«, aod brinj^t bU 
 hc»Tio«t accatation* againut u*, when luprcjr, peace, 
 flcnfort, ami lairation arc ncarvtt to u*. 
 " l*rr«« on, nor frar to win the dajr, 
 Tbou^b carib and bell obatrvcl the wajr." 
 
 So at last he came down to them again, and 
 Mercy fell to the ground on hor face before 
 him, and worshipped, and said, " Let my l.^)rd 
 accept the sacrifice of prai.se which I now otter 
 unto hint with the calves of my lips." 
 
 So ho said unto her, " Peace be to thee ; 
 stand up." But she continuetl upon her face, 
 and said, " Righteous art thoU, O Lord, when 
 I plead with thee, yet let mv talk with thee of 
 thy judgments," (Jer. xii. 1, J;; wherefore 
 dost thou keep so cruel a dog in thy yard, at 
 the sight of which, such women and ehihliea 
 as we, are ready to flee from the gate with 
 fear? 
 
 lie answercil and said. That dog has another 
 owner: he is also kept close in another man'* 
 ground, only my pilgrims hear his barking; 
 he belongs to the castle which you see there at 
 a distance, but can come up to the walls of 
 this place, lie has frightened many an honest 
 pilgrim from worse to better, by the great voice 
 of his roaring. Indeed, he that owneth him 
 doth not keep him out of any gfMxl-will to me 
 or mine, but with intent to keep the pilgrims 
 from coming to me, and that they may be 
 afraid to come and knock at this gate for en 
 tmncc. Sometimes also bo has broken out, 
 ar^ has worried some that I loved ; but I take 
 it all at present patiently. I also give my pil- 
 grims timely help, so that they are not deliv- 
 ered U|) to his power to do them what his dog- 
 gish nature would prompt him to. But what ! 
 my purchased one, I trow, haib*t thou known 
 never so much before-hand, thou wouldst not 
 have been afraid of a dog. The beggars that 
 go from door to door, will rather than they 
 will lose a supposed alms, run the haauird of 
 the bawling, barking, aiul biting t<x) of a dog ; 
 and shall a dog in another man's yard, a dog 
 whose barking I turn to the profit of pilgrims, 
 keep any from coming to me? I deliver them 
 from the lions, and " my darling from the 
 |)ower of the dog." 
 
 Then saiil Mercy, I confiss my ignorance: 
 I speak what I understand not : I acknowietlge 
 that thou doest all things well. 
 
 Then Christiana began to talk of their jour- 
 ney, and to inquire after the way. So he fed 
 them, and washed their feet, and set them in 
 the way of his .stejJH, according as ho had dc*lt 
 with her husband before. 
 
 8o I saw in my dream that tl»ey wciit on 
 
 t n«r« it a ble«««d ezanplo of dc*p hamdltj, Uid 
 of hoi/ bolJncM, esoilrd bj the diTio* word. 0«b 
 thoa rttio«d •innor, and do hkowiM. 
 
186 
 
 BUNYAN'S COMPLETE WORKS. 
 
 their way ; and the -weather was comfortable 
 to them. 
 Theu Christiana began to sing, saying — 
 
 "Blcss'd be.thj d;iy that I began 
 A pilgrim lor to he; 
 And blessed also be that man 
 That thereunto mov'd me. 
 
 " 'Tis true 'twas long ere I began 
 To seek to live forever : * 
 But now I run fast as I can ; 
 'Tis better late than never. 
 
 "Our tears io joy, our yV«/s to faith, 
 Are turned as we see ; 
 That our beginning (as one saith) 
 Shows what our end will be." 
 
 CHAPTER III. 
 
 The Pilgrims are assaulted, hut relieved — Are entertained at the Interpreter's House. 
 
 Now there was on the other side of the 
 wall, that fenced in the way up which Chris- 
 tiana and her companions were to go, a gar- 
 den, and that belonged to him, whose was 
 that barking dog, of whom mention was made 
 before. And some of the fruit trees that grew 
 in the garden, shot their branches over the 
 wall ; and being mellow, they that found them 
 did gather them up, and eat of them to their 
 hurt. So Christiana's boys (as boys are apt to 
 do) being pleased with the trees, and with the 
 fruit that did hang thereon, did pluck them, 
 and bco-an to eat. Their mother did also 
 chide them for so doing, but still the boys 
 went on.f 
 
 "Well," said she, "my sons, you transgress; 
 for that fruit is none of ours :" but she did not 
 know that they did belong to the enemy : I'll 
 warrant you, if she had, she would have been 
 ready to die for feai\ But that passed, and 
 they went on their way. Now, by that they 
 were gone about two bows' shot from the 
 place that led them into the way, they espied 
 two very ill-favoured ones coming down apace 
 to meet them.J With that Christiana and 
 Mercy her friend covered themselves with 
 their veils, and kept also on their journey : 
 the children also went on before: so that at 
 last they met together. Then they that came 
 down to meet them, came just up to the women, 
 as if tl:ey would embrace them ; but Christiana 
 said.; ''Stand back, or go peaceably as you 
 should." Yet these two, as men that are 
 deaf, regarded not Christiana's words, but 
 begah to lay hands upon them : at that Chris- 
 
 « Matt. XX. 16. 
 
 f What is the garden but the world? What is the 
 fruit they here found? The lust of the flesh, the lust 
 of the eye, and the pride oi life. 1 John ii. 16. 
 
 j AVhat are these ill-favoured ones? Such as you 
 If ill be sure to meet with in your pilgrimage; some 
 
 tiana waxed very wroth, and spurned at them 
 witlifther feet. Mercy also, as well as she 
 could, did what she could to shift them. 
 Christiana again said to them, " Stand back 
 and be gone, for we have no money to lose, 
 being pilgrims as you see, and such too as live 
 upon the charity of our friends." 
 
 Then said one of the two men : We make no 
 assault upon your money, but are come out to 
 tell you, that if you will but grant one small 
 request which we shall ask, we will make 
 women of you for ever. 
 
 Now Christiana, imagining what they should 
 mean, made answer again, "We will neither 
 hear, nor regard, nor yield to what you shall 
 ask. We are in haste, and cannot stay: our 
 business is of life and death." So again she 
 and her companions made a fresh essay to 
 go past them ; but they letted them in their 
 way. 
 
 And they said. We intend no hurt to your 
 lives ; 'tis another thing we would have. 
 
 " Ay," quoth Christiana, " you would have 
 us body and soul, for I know 'tis for that you 
 are come; but we will die rather upon the 
 spot, than to suffer ourselves to be brought 
 into such snares as shall hazard our well- 
 being hereafter." And with that they both 
 shrieked out, and cried Murder ! Murder! and 
 so put themselves under those laws that are 
 provided for the protection of women. Deut. 
 xxii. 23, 27. But the men still made their 
 approach upon them, with design to pre- 
 vail against them. They therefore cried out 
 again. II 
 
 vile lusts, or cursed corruptions, which are suited to 
 your carnal nature. These will attack you, strive to 
 prevail against you, and overcome you. Mind how 
 these pilgrims acted, and follow their example. 
 
 II Here we see that the most violent temptations to 
 the greatest evil is not sin, if resisted and not com- 
 
THE PILGRIM'S rilOGRESS. 
 
 187 
 
 Now they being, as I said, not far from the 
 ^ate, in at which they came, their voice was 
 heard from wliere they were thither; where- 
 fore some of the liouse came out, and knowing 
 that it was Christiana';) tonjjue, they made 
 hiiste to her relief. But hy tliat they were got 
 within sight of them, the women were in a 
 very great seutHe : the children also stood cry- 
 ing hy. Thi-n did he who came in for their 
 relief call out to the rutlians, saying, " What 
 is that thing you do? Would you make my 
 Lord's |H'oj)le to transgress?" He also at- 
 tomptcU to take them ; but they did make 
 their «*scape over the wall into the garden of 
 the man to whom the great dog belonged : so 
 the dog became their protector. This AV- 
 lirver then came up to the women, and%*k<d 
 tluiu how tht-y did. So they answered, " We 
 thank thy I'rince, pretty well ; only we have 
 been somewhat aflVighted : we thank thee also, 
 that thou earnest in to our help, for otherwise 
 we had been overcome." 
 
 So after a few more words, this Reliever sixid 
 !us follnweth: I marvelled much, when you 
 were ent»'rtaine*l at the gate above, seeing ye 
 knew that ye were but weak women, that you 
 petitioned not the I^ord for a conductor; then 
 might you have avoided these troubles and 
 djuigers : he would have granted you one.* 
 
 A bus I aaid Christiana, we were so taken 
 with our pr«*sont blessing, that dangers to 
 come '.'. 'ten by us: besiiles, who could 
 
 have t i:it so near the King's j)alace, 
 
 there should have lurkeil such naughty ones? 
 Indeed it had been well for us, had wo asked 
 our Lonl for one; but since our Lord knew it 
 Would be for our profit, I wonder he sent not 
 one along with us. f 
 
 Il'-'irver. It is not always neei'ssary to grant 
 things not a.>«ked for, lest by so doing they be- 
 come of little esteem: but when the want of a 
 thing is felt, it then comes under, in the eyeu 
 
 plied with. Our Lord himncir wa« tempted in all 
 tbiDK< lik« «* we am, jot without sin. Tlicrcforc, jro 
 f >ll3we -■ of him, don't bo dejected and cast down, 
 though you *bould b« exercised with tcmplatiuna to 
 the blarkrit crime*, and the moit heinout fin*. 
 Cbrifl i* faithful, and bo will not luffer ua to be 
 trmptrd aboTo that we are ai>le ; but will, with the 
 tcnipiaiion, alto make a waj to escape, that we ma/ 
 >-- al.le to bMr it. 1 Cor. z. IS. 
 
 * Let thif eonrince ns of oar backwardnets to prayer, 
 •lid make u» attend to that Seriplore, " Yo bare not, 
 b«'cau«» ye a«k not." Jamee Ir. 2. 
 
 t It i« well to ralae prefent ble««ing«, to be Joyful 
 in Ihrm. and thankful for them ; but it U wronf to 
 forget our danger* and grow a««are. 
 
 of him that feels it, mat estimate that pro|H>rly 
 is it.s due; and so conse«iUently will be here- 
 after ased. Uad my Lord grantetl you a con- 
 ductor, you would not, neither, no have be- 
 wailed that oversight of yours in not a»king 
 for one, as now you have oeca.sion to do. So 
 all things work for good, and tend to make you 
 more wary. J 
 
 C/irinfiana. Shall wo go back again to my 
 I/ord, and confess our folly and iLsk one? 
 
 lieliivi-r. Your confession of your folly I will 
 present hinjwith: to go back again, you need 
 not; for in all place's where you shall come 
 you will finil no want at all; for at every of 
 my Lord's lodgings, which he has pro|>aietl for 
 the reception of his pilgrims, there is sullicient 
 to furnish them again-^t all attempts whatso- 
 ever. But as I saiil, "he will be impiired of 
 by them, to do it for them." E/ek. .\.x.\vi. 37. 
 And it is a poor thing that is not worth asking 
 for. When he had thus said, he went back to 
 his place, and the pilgrims went on their way. 
 
 Then said Mercy, What a sudden blank is 
 here! I made account we had been past all 
 danger, and that we should never sorrow more. 
 
 Thy innoceney, my sister, said Christiana to 
 Mercy, may excuse thee much ; but a.s for me, 
 my fault is so much the greater, for that I saw 
 this danger before I came out of the doors, 
 and yet did not provide for it where provision 
 might have been had. I am much to be 
 blamed. || 
 
 Then said Mercy, How knew you thi.^ before 
 you came from home? Pray open to me this 
 riddle. 
 
 ChriMiana. Why, I will tell you : Before 1 
 set f«>ot out of doors, one night, !is I lay in my 
 IkhI, I had a dream about this: for nuthought 
 I .saw two men, as like thi^sc as ever the world 
 they could look, stand at my Inxl's feet phitting 
 how tliey might prevent my .salvation. I will 
 tell you thci^ ven»* words: they sjiid, (it was 
 when I was in my troubles.^ "What shall we 
 
 J What loN 
 
 With what t... ....:;,. 
 
 S«« how kindly it work* upon a pilt;rim'( K*al. Poor 
 Christiana was ({oing back to confr** hrr fully, and 
 make her rcqoeit to her Lord. lint the in forbidden, 
 and encouraged and eomiortrd to go on. Oh how doM 
 our Lord bear, and what pain* due* he take with M, 
 poor awkward creatum, who are erer prone to afll 
 amid! Let u* erer think moat lowly of otirMlre*^ 
 and mott highly of him. 
 
 I Hero i* the display of a truly Chririian fpirit, la 
 that open and ingenuon* eonfv«*ion of her fault, 
 taking all the blame upon herself, eiaggeraUng it, 
 and ezcniiog Mercy. 
 
188 
 
 BUNYAN'S COMPLETE WORKS. 
 
 do with this woman? for she cries out waking 
 and sleeping for forgiveness : if she be suffered 
 to go on as she begins, we shall lose her as we 
 have lost her husband." This, you know, might 
 have made me take heed, and have provided 
 when provision might have been had. 
 
 Well, said Mercy, as by this neglect we have 
 an occasion ministered unto us to behold our 
 imperfections, so our Lord has taken occasion 
 tliereby, to make manifest the riches of his 
 grace; for he, as we see, has followed us with 
 unasked kindness, and has delivered us from 
 their hands that were stronger than we, of his 
 mere good pleasure. 
 
 Thus now, when they had talked away a 
 little more time, they drew near to an house 
 that stood in the way ; which house was built 
 for the relief of pilgrims, as you will find 
 more fully related in the first part of the rec- 
 ords of the Pilgrim's Progress. So they drew 
 on toward the house, (the house of the Inter- 
 preter,) and when they came to the door, they 
 heard a great talk in the house: then they 
 gave ear, and heard, as they thought, Chris- 
 tiana mentioned by name. For you must 
 know, that there went along, even before her, 
 a talk of her and her children going on pil- 
 grimage. And this was the more pleasing to 
 them, because they had heard that she was 
 Christian's wife, that woman who was some 
 time ago so unwilling to hear of going on pil- 
 grimage. Thus, therefore, they stood still, and 
 heard the good people within commending her, 
 who they little thought stood at the door. At 
 last Christiana knocked as she had done at the 
 gate before. Now, when she had knocked, 
 there came to the door a young damsel, named 
 Innocent, and opened the door, and looked, 
 and behold two women were there. 
 
 Then said the damsel to them, " With whom 
 would you speak in this place?" 
 
 Christiana answered, "We understand that 
 this is a privileged place for those that are be- 
 come pilgrims, and we noAV at this door are 
 such : wherefore Ave pray that we may be par- 
 takers of that for which we at this time are 
 come; for the day, as thou seest, is very far 
 spent, and we are loth to-night to go any 
 further." 
 
 * Here see how the experience of true grace works 
 in the heart, by keeping the subject of it low in their 
 own eyes, and cutting off all self-exaltings. "lam that 
 hard-hearted woman," &c. This ever dwelt upper- 
 most in Christiana's heart. soul, if thou truly 
 knowest thyself, thou wilt ever be sinking into noth- 
 ing, because a sinner before the Lord, and confessing 
 
 Damsel. Pray what may I call your name^ 
 that I may tell it to my Lord within? 
 
 Christiana. My name is Christiana; I waa 
 the wife of that pilgrim that some years ago 
 did travel this way; and these be his four 
 children. This maiden is also my companion, 
 and is going on pilgrimage too. 
 
 Then ran Innocent in, and said to tliose 
 within, "Can you think who is at the door? 
 There is Christiana, and her children, and her 
 companion, all waiting for entertainment 
 here !" Then they leaped for joy, and went 
 and told their Master. So he came to the door, 
 and looking upon her, he said. Art thou that 
 Christiana whom Christian the good man left 
 behind him, when he betook himself to a pil- 
 grim*! life? 
 
 Christiana. I am that woman that was so 
 hard-hearted as to slight my husband's troubles, 
 and that left him to go on his journey alone, 
 and these are his four children ; but now I also 
 am come, for I am convinced that no way is 
 right but this.* 
 
 Interpreter. Then is fulfilled that which is 
 written of the man that said to his son, " Go 
 work to-day in my vineyard ; and he said to 
 his father, I will not ; but afterwards repented 
 and went." Matt. xxi. 28, 29. 
 
 Then said Christiana, So be it ; Amen. God 
 make it a true saying upon me, and grant that 
 I may be found at the last " of him in peace, 
 without spot and blameless !" 
 
 Interpreter. But why standest thou at the 
 door ? Come in, thou daughter of Abraham : 
 we were talking of thee but now, for tidings 
 have come to us before, how thou art become 
 a pilgrim. Come, children, come in : come, 
 maiden, come. So he had them all into the 
 house. 
 
 So when they were within, they were bidden 
 to sit down and rest them; the which when 
 they had done, those that attended upon the 
 pilgrims in the house came into the room to 
 see them. And one smiled, and another smiled, 
 and they all smiled for joy that Christiana was 
 become a pilgrim : they also looked upon the 
 boys ; they stroked them over their faces with 
 their hands, in token of their kind reception 
 of them : they also carried it lovingly to Mercy, 
 
 thy vileness unto him, acknowledge if he had left theo 
 to thyself, destruction must have been thy inevitable 
 doom. And see how confident divine teaching makes 
 us. Under its power and influence we can say with 
 Christiana, " I am convinced that no way is right but 
 this," even to be a pilgrim of the Lord, and a sojour- 
 ner upon the earth. 
 
TBE PILGRIM'S PROGRESS. 
 
 isy 
 
 and bid lliein all welcome into their Master's 
 house.* 
 
 After a while, because supper wa.s not ready, 
 the Interpreter took them into his significant 
 rooms, and showeil them what Christian, Chris- 
 tiana's husband, had seen some time before. 
 Here, therefore, they saw the nuin in the cage, 
 the man and his dream, the man that cut his 
 way through his enemies, and the picture of 
 the greatest of all: together with the rest of 
 those things that were then so profitable to 
 Christian. 
 
 This done, and after those tilings had been 
 iiomewhat digested by Christiana and her com- 
 pany, the Interpreter takes them apart again, 
 and h:Ls them first into a room, wliere was a 
 man that eould l<M)k no way but downwards, 
 witli a muek-rake in his hand : there stootl also 
 tine over his heatl with a celestial crown in his 
 hand, and protlered him that crown for his 
 muck-rake; but the man did neither look up 
 nor reg:inl, hut nikcd to himself the straws, 
 the small sticks, and dust of the fltxir. 
 
 Then said Christiana, I persuade myself that 
 I know somewhat the meaning of this; fortius 
 is tiie figure of a man in this world: is it not, 
 go<xl sir?' 
 
 Th«)U ha.st .said right, said he, and his muck- 
 rake doth show his carnal miml. And whereius 
 thou secst him rather give heed to rake up 
 straws and sticks, and the dust of the fl<Mjr, 
 than do what he siiys that calls to him tVom 
 above, with the celestial crown in his hand; it 
 is to show that heaven Ls but as a fable to some, 
 and that things here are counted the only 
 things sulistantial. Now wherea.<» it was al.so 
 showed thee, that the man could look no way 
 but downwanls, it is to let thee know, that 
 
 * Here i* jojr indeed, which stranf^ers to the lore of 
 Christ intcrmrdiilo not with. Dolivrer, did rou never 
 partake of thi* pic&sinj;, this drlightful ncnsation, on 
 feeing other poor (inner*, like thyiclf, called to know 
 Jeans and follow him ? Surely this is the joj of heaven : 
 and if thou ha«t this joy, (hou hast the lore that reigni 
 in hearen. Oh for a spread and increase of this spirit 
 AmonK Christians of all denoroinaliuns ! 
 
 f The emblematical instruction at the Interpreter*! 
 house, in the former part, was so important and com- 
 prehensire, that no other selection equally interesting 
 could be expected : some valuable hints, however, are 
 here adduced. The first emblem is very plain, and so 
 apposite, that it ii a wonder any persun should read 
 it. without liftinft up a prayer to the Lord, and aaying, 
 "Oh! deliver me from this muek-rake!" Yet ata«, it 
 U to b« feared, such prayer* are still little used, even 
 by professor* of the Oospcl ; at least they are eonlra- 
 iia^td by the habitual e«ndu«t of nnmbera among 
 
 earthly things, when t! on 
 
 men's minds, quite curry iLcir hciru away 
 from God. 
 
 Then .said Christiana, Oh ! deliver me fiom 
 this muek-rake! 
 
 That prayer, said the Interpreter, has lain 
 by till it is almost rusty : " Give me not riches," 
 is scarce the prayer of one of ten thousand. 
 Prov. XXX. 8. Straws, and sticks, and du^t, 
 with mo«t, are tlie things now lookeil after. 
 
 With that Mercy and Christiana wept, and 
 said, " It is, alius! too true." t 
 
 When the Interpreter had slmwe*! them this, 
 he had them into the very best room in the 
 house, (a very brave nnim it was:) so he bid 
 thoiii look round about, and see if they could 
 find any thing profitable there. Then they 
 looked rounrl and round ; for there wits nothing 
 to be .seen but a ven.- great spider on the wall: 
 and that they overlooked. 
 
 Then said Mercy, Sir, I see nothing: but 
 Christiana held her peace. 
 
 Hut said the Interpreter, " Look again :" she 
 therefore looked again, and said, " Here is not 
 any tiling but an ugly spider, who hangs by 
 her hands upon the wall." 
 
 " Then," said he, " is there but one spider in 
 all this spacious room ?" Then the water st^xxl 
 in Christiana's eyes. Air she was a woman quick 
 of apprehension : and she said, " Yes, Lord, 
 there is more here than one: yea, and sftiders 
 whose venom is far more di^truetive than that 
 which is in her." The Interpreter then look(>d 
 pleasantly on her, and .said, " Thou hast said 
 the truth." This made Mercy bliLsh, ancl the 
 boys to cover their faces; for they all began 
 now to understand the riddle. J 
 
 Then .said the Interpreter again, "The spider 
 
 them, and this should very properly lead us to weep 
 over others, and tremble over ourselves. Reader, 
 didst thou, like these pious pilgrims, never shed a 
 generou* tear for thy base and disingrnuous conduct 
 towards thy Lord, in preferring the slioks and strawa 
 of this world to the uusearvhablu richet of CbrUt, and 
 the salvation of thy immortal soul ? 
 
 X The author did not mean by the emblem of lb« 
 spider that the sinner might confldetti-. .>.>M-r him- 
 self of salvation, by the blood of < b« 
 continued full of the poison of sin, *.■■■ .- - -, ::<'»• 
 cing and evidencing any change; but only thai no 
 conscionsness of actual guilt and inward pollalion 
 nee.1 discourage any one from applying t<» Christ, and 
 fleeing for refuge, " to lay hold un the hope set bvfora 
 them," that thus the sincere soul may be delivered 
 from condemnation. -'-—■ ' '-"y from poliatiun. and 
 •o made meet fur th maasiooa iaio wbiek 
 no nneleaa thing can ubU > iiii.oion. 
 
190 
 
 BUNYAN'S COMPLETE WORKS. 
 
 iaketh hfild with her hands, (as you see,) and 
 is in kings' palaces." And wherefore is this 
 ••ecorded, but to show you, that how full of the 
 venom of sin soever you be, yet you may, by the 
 hand of faith, lay hold of, and dwell in, the best 
 room that belongs to the King's house above ! 
 
 I thought, said Christiana, of something of 
 this ; but I could not imagine it all. I thought 
 that we were like spiders, and that we looked 
 like ugly creatures, in what fine rooms soever 
 we were ; but that by this spider, this venom- 
 ous and ill-favoured creature, we were to learn 
 how to act faith, that came not into my 
 thoughts. She worketh with hands, and, as 
 I see, dwells in the best room in the house. 
 God has made nothing in vain. 
 
 Then they seemed all to be glad ; but the 
 water stood in their eyes : yet they looked one 
 upon another, and also bowed before the In- 
 terpreter. 
 
 He had them then into another room, where 
 was a hen and chickens, and bid them observe 
 a while. So one of the chickens went to the 
 trough to drink, and every time she drank she 
 lifted up her head and her eyes towards heaven. 
 "See," said he, "what this little chick doeth, 
 and learn of her to acknowledge whence your 
 mercies come, by receiving them with looking 
 up. Yet again," said he, " observe and look :" 
 so they gave heed, and perceived that the hen 
 did walk in a fourfold method towards her 
 chickens : 1. She had a common call; that she 
 had all the day long. 2. She had a special call; 
 and that she had but sometimes. 3. She had 
 a brooding note. And, 4. She had an outcry. 
 Matt, xxiii. 37. 
 
 * Our Lord hatb, in immense condescension, em- 
 ployed this emblem, to represent his tender love to 
 siuners, for whom he bare the storm of wrath himself, 
 that by flying to him, they might be safe and happy 
 m.der the shadow of his wing. Matt. xiii. 37. The 
 common call signifies the general invitations of the 
 Gospel, which should be addressed without restriction 
 to every creature within the sound thereof : "preach 
 this my Gospel to every creature :" "as many as ye 
 find bid to the marriage." In proportion as sinners 
 obey what Jlr. Buuyan termed a common call, so shall 
 they feel what he styles a special call; when God be- 
 stows the grace, peace, and pardon of the Gospel of 
 Christ upon those who believe with an heart unto 
 righteousness. The brooding note is when he gathers 
 them under his wings, warms their hearts with the 
 comforts of his love, nourishes their souls with clo°e 
 fellowship with himself, and refreshes their spirits 
 with the overflowings of joy in the Holy Ghost. "In 
 the shadow of thy wings will I rejoice," says David. 
 Ps. Ixii. 7. " I sat under his shadow with great de- 
 
 Now, said he, compare this hen to your 
 ^King, and these chickens to his'obedient ones. 
 For, answerable to her, himself has his meth- 
 ods, which he walketh in towards his people ; 
 by his common call he gives nothing ; by his 
 special call he always has something to give ; 
 he has also a brooding voice for them that are 
 under his wing ; and he has an outcry, to give 
 the alarm when he seeth the enemy come. J 
 choose, my darlings, to lead you into the roc at 
 where such things are, because you are iVi.meil, 
 and they are easy for you.* 
 
 "And, sir," said Christiana, "pray ^i,i us 
 see some more." So he had them into the 
 slaughter-house, where was a butcher killing 
 a sheep : and behold, the sheep was quiet, and 
 took her death patiently. "Then," said the 
 Interpreter, " you must learn of this sheep to 
 suffer, and to put up with wrongs without 
 murmurings and complaints. Behold how 
 quietly she takes her death, and, without ob- 
 jecting, she suffereth her skin to be pulled 
 over her ears. Your King doth call you his 
 sheep." t 
 
 After this he led them into his garden, where 
 was great variety of flowers : and he said, " Do 
 you see all these ?" So Christiana said, " Yes." 
 Then said he again, " Behold the flowers are 
 divers in stature, in quality, and colour, and 
 smell and virtue: and some are better than 
 some ; also where the gardener hath set them, 
 there they stand, and quarrel not one with an- 
 other." X 
 
 Again, he had them into his field, which he 
 had sown with wheat and corn : but, when 
 they beheld, the tops of all were cut off, only 
 
 light, and his fruit was sweet unto my taste." Song ii. 
 3. Oh for more of these precious, brooding notes, to 
 be gathered under the wings of our Immanuel! But 
 be our frames and experiences what they may, still 
 we are ever in danger ; for our enemies surround ns 
 on every side. Therefore our Lord has an outcry ; \f) 
 gives the alarm, calls upon us, and warns us of dan- 
 ger. Why? that we should flee to him, and run into 
 him. For " the name of the Lord is a strong tower : thf- 
 righteous runneth into it, and is safe." Prov. xviii. 10. 
 
 "(" Were we as sheep going astray ? Are we now 
 returned to thee, Christ, the great Shepherd and 
 Bishop of our souls ? Lord, give us more and more of 
 thy meek and lowly spirit! 
 
 \ Christ's church is his garden ; believers arc planted 
 in it by the power of his grace, and they shall soon be 
 transplanted into his kingdom of glory. Though there 
 may be little non-essential differences of judgment, 
 yet why should they fall out? Oh for more love and 
 peace from Jesus, and then there will be more among 
 each other. 
 
THE PILdlilM'S PROGRESS. 
 
 lOl 
 
 the straw romaiiutl. He said again, "Tliis 
 grouiui WiiH »lim:.''<l, ami ploiiglifd, aiui sowtti; 
 but wliat sluill we do witli the cmi)'.'" Then 
 ~:iid C'liristiaiui, "Hum sonio, and make niuek 
 of the rest." Tlien said the Interpri-ter aj^ain, 
 " Fruit, you see, is that thing you hxik for, and 
 for wnnt of that you condemn it to the lire, 
 and to be troddi-n utuh-r foot of mon : howare 
 tlial in tliis you rondemn not y<iursi'lvo.-i." * 
 
 Tiu-n, iLs tlu-y were coming in from abroad, 
 they espied a n'hin willi a great hpiiU-r in his 
 mouth ; so the Interpreter said, " I^xtk here." 
 80 they hniked, and Mercy wondered ; but 
 Christiana said, " What a disparagement it is 
 to such a litth- pretty bird as ilie robin red- 
 breast is I he being also a bird al»ove numy, 
 that h)veth to maintain a kind of soeiabU-ness 
 witli men: I had tliuught they liad lived upon 
 crund»s of brea<l, or upon otiier such harndess 
 matter: I like him worse than 1 did." 
 
 The Interpreter then replied, This robin is 
 an emblem, very apt to set forth some jiro- 
 fts-ort by ; for to sight they are, n.s this robin, 
 pretty of note, colour, and carriage; they 
 seem also to have a verj* great love for pro- 
 fessors that are sincere; and above all other 
 to di-sire to :ussoeiate with them, and to be in 
 their company; as if they could live upon the 
 i^ood man's crumbs. They pretend al>o, that 
 therefore it i^ that they freipient the house of 
 the gt)'lly, an«l the appuintment<t of the Lord: 
 but when they arc by themselves, as the robin, 
 they can catch an«l gobble up njmler.^ they can 
 change their diet, drink and swallow down sin 
 like water.t 
 
 So when they wore conic again into the 
 hou-ie, because supper a.s yet was n<it ready, 
 Christiana again desired that the Interpreter 
 would either hIiow or tell some other things 
 that are profitable. 
 
 Then the Interpreter began, and said : The 
 fatter the sow is, the more she desiri's the 
 mire; the fatter the ox is, the more game- 
 nomely he gm-s to the slaughter, and the more 
 healthy the lustful num i-. tin iiiMr.- {•r>>\\<- is 
 he ur to evil. 
 
 Til TO is a dc«ire in wnmin to go iical ami 
 
 • A ! ' I'lon. S«<« to ie, rhri«(i»n, thai you 
 
 ftT>>i I ' tvhich eau<tc <lvailtiiM« an>i tinfruit- 
 
 folnert*. aii4 fulluw ihot« (hin(;4 which trnd t» f|uicrkrn 
 mad tnakr your *oult fruitful in good work*, to the 
 glory of O >d. < 
 
 f Rra.ler, % rtrj ftriklng «rabl»m IhW. «n«l moit 
 
 p^rt: '^ Ti-'-.|: and if your - • rt>, it 
 
 will .Ml-. A !.••■. fp«r, ere«l« » g ■ .» . p«t 
 
 yoa upon Mlfciaioining. and nak* vwu ugh out in 
 
 fine, and it is a comely thing tu be adorned 
 with that which in Uod's (tight is o> groat 
 price. 
 
 'Tis etuicr watching a night or two, than to 
 sit up a whole year together: so 'tis easier for 
 one to begin to prufes.s well, than to hold out 
 U3 he should to the end. 
 
 Every shipmaster, when in a siDrm, will 
 willingly cast that overbt>ard that is of I he 
 smallest value iu the vessel ; but who will 
 throw the be.st out first? None but he that 
 feareth not God. 
 
 One leak will sink a ship; and one tin Kill 
 destroy a sinner. 
 
 He that forgets his frieml is ungrateful unto 
 him : but he that forgets his Saviour is unmcr> 
 cifid to himself. 
 
 He that lives in sin, and looks for happi- 
 ness hereafter, is like him that soweth cm-kle, 
 and thinks to fill his barn with wheat and 
 barley. 
 
 If a man wmiM live well, let him fetch his 
 last day to him, and make it always his coui* 
 pany-keeper. 
 
 Whisjtering and change of thoughts prove 
 that sin is in the worM. 
 
 If this world, which God setM light by, U 
 counte<l a thing of that worth with men, what 
 is heaven, that (Jod commentleth it? 
 
 If the life that is attentled with so miuiy 
 troubh-s, is so loth to be let go by us. wlial I 
 the life above? 
 
 Everj* hmly will cry up the gooiii.. ^ . / 
 men; but who is there that is, as he shouUI 
 be, afTected with the gcMulne.ss of G<mI? 
 
 We seldom set down to meat but we eat 
 and leave: ho there is in Jesus Christ more 
 merit and righteousm>ss than the \\\\"\> >\,.rld 
 has need of. 
 
 When the Interpreter wa.«i d'-ii- , m uik.-. 
 them out into his garden again, and had them 
 to a tree, whose inside was all rotten and 
 gone, and yet it grew and had leaves. Then 
 
 said Mercy, "What means this? rhi« 
 
 tree," said he, " wIkwc outside is fair, and 
 whoAe inside is rotten, is it, whith may h 
 compared to tbcm that arc in the garden i 
 
 (onto iuch word* ta David: "i^careh nir, O (ioJ. and 
 know my heart; try mc. and kn-'W mv thuujht*: and 
 »c« if there be any wicked way in uie. and l<*'l m» in 
 the wayevcrla«lin(f •• IN. eiiiii. IS. 21. *>h what will 
 il avail in a 'i 
 we have worn 
 
 mao what wc «crc n ■• '''• 
 
 bcforcGod? From all •■ ■. *• 
 
 llv«r M ! for wt ar« oaturally i r uc !■• lU 
 
192 
 
 BUNYAN'S COMPLETE WORKS. 
 
 God; who with their mouths speak high in 
 behalf of God, but in deed will do nothing for 
 him; whose leaves are fair, but their haart 
 good for nothing but to be tinder for the 
 devil's tinder-box." 
 
 Now supper was ready, the table spread, 
 and all things set on board; so they sat down 
 and did eat, when one had given thanks. 
 And the Interpreter did usually entertain 
 those that lodged with him, with music at 
 meals : so the minstrels played. There was 
 at^o one that did sing, and a very fine voice he 
 had\ His song was this — 
 
 " The Lord is only my support, 
 And he that doth me feed ; 
 How can I then want any thing 
 Whereof I stand in need?" 
 
 When the song and music were ended, the 
 Interpreter asked Christiana, What it was 
 that at first did move her thus to betake her- 
 self to a pilgrim's life? Christiana answered: 
 First, the loss of my husband came into my 
 mind, at which I was heartily grieved; but 
 all that was but natural affection. Then, after 
 that, came the troubles and pilgrimage of my 
 husband into mind, and also how like a churl 
 I had carried it to him as to that. So guilt 
 took hold of my mind, and would have drawn 
 me into the pond ; but that opportunely I had 
 a dream of the well-being of my husband, 
 and a letter sent me by the King of that 
 country where my husband dwells, to come to 
 him. The dream and the letter together so 
 virrought upon my mind, that they forced me 
 to this way. 
 
 Interpreter. But met you with no opposition 
 before you set out of. doors? 
 
 Christiana. Yes, a neighbour of mine, one 
 Mrs. Timorous, (she was kin to liim that would 
 have persuaded my husband to go back, for 
 fear of the lions,) she also befooled me* for, 
 as Ae called it, my intended desperate ad- 
 venture ; she also urged what she could to dis- 
 hearten me from it ; the hardships and trou- 
 bles that my husband met with in the way : 
 
 * Ah, Mrs. Timorous ! How many professed pil- 
 grims hast thou befooled and turned back! How 
 often does she attack and affright many real pil- 
 grims ! Oh may we say to every incitement to self- 
 complacency in our Lord's words, " Get thee behind 
 me, Satan ; thou savourest not the things that be of 
 God, but those that be of men." Matt. xvi. 23. 
 
 •j' A very simple and artless confession. The Lord 
 works very differently upon the hearts of sinners, but 
 always to one and the same end — namely, to cause us 
 
 but all this I got over pretty well. But a 
 dream that I had of two ill-looking ones, that 
 I thought did plot how to make me miscarry 
 in my journey, that hath troubled me : yea, it 
 still runs in my mind, and makes me afraid of 
 every one that I meet, lest they should meet 
 me to do me a mischief, and to turn me out 
 of my Avay. Yea, I may tell my Lord, though 
 I would not have every body know it, that 
 between this and the gate by which we got into 
 the way, we were both so sorely assaulted, that 
 we were made to cry out murder; and the two 
 that made this assault upon us were like the 
 two that I saw in my dream. 
 
 Then said the Interpreter, "Thy beginning 
 is good, thy latter end shall greatly increase." 
 So he addressed him to Mercy, and said unto 
 her, " And what moved thee to come hither, 
 sweetheart ?" 
 
 Then Mercy blushed and trembled, and for 
 a while continued silent. 
 
 Then said he, Be not afraid, only believe and 
 speak thy mind. 
 
 Then she began and said. Truly, sir, my 
 want of experience is that which makes me 
 covet to be in silence, and that also that filleth 
 me with fears of coming short at last. I can- 
 not tell of visions and dreams, as my friend 
 Christiana can; nor know I what it is to 
 mourn for my refusing of the counsel of those 
 that were good relations.! 
 
 Interpreter. What was it then, dear heart, 
 that hath prevailed with thee to do as thou 
 hast done ? 
 
 Mercy. Why, when our friend here was pack- 
 ing ujj to be gone from our town, I and another 
 went accidentally to see her. So we knocked 
 at the door, and went in. When we were 
 within, and seeing what she was doing, we 
 asked her what she meant? She said, she w^as 
 sent for to go to her husband, and then she up 
 and told us how she had seen him in a dream, 
 dwelling in a curious place, among immortals, 
 wearing a crown, jilaying upon a harp, eating 
 and drinking at his Prince's table, and singing 
 praises to him for the bringing him thither, 
 
 ■ i 
 
 to prize Christ, his salvation, and his ways, and to ab- 
 hor ourselves, the paths of sin, and to east off all self- 
 righteous hopes. If this is effected in thy heart, 
 reader, no matter whether thou canst tell of visions 
 and dreams, and talk high of experiences. Many are, 
 and have been deceived l\y these things, and come to 
 nothing. But where the soul is rooted and grounded 
 in the knowledge of precious Christ, and love to his 
 ways, though there may be many fears, yet this is an 
 indubitable proof of a real and sincere pilgrim. 
 
THE PILGRIM'S PliOGRESS. 
 
 193 
 
 &c Now methought while she was telling 
 these things unto u», my heart burnod within 
 me. And I said in my heart, If this be true, 
 I will leave my father and my motlu-r, and the 
 If.nd of my nativity, and will, if I may, go 
 »long with Christiana. 
 
 .So I asked her further of the truth of these 
 things, and if she would let me go with her; 
 for I saw now, that there wiw no dwelling, but 
 with the danger of ruin, any longer in our 
 town. Hut yet I eame away with n heavy 
 heart; not for that I was unwilling to come 
 away, but for tliat so many of my relations 
 were Itit behind. .\nd I ant come with all my 
 heart, and will, if I may, go with Christiana 
 ' ■ her husband and his King. 
 
 I ilerjtrttcr. Thy setting out is good, for thou 
 
 ha.st given credit to the truth ;• thou art » 
 Ruth, who did, for the love she bare to 
 Naomi, and to the Lord her Cnnl, leave father 
 and mother, and tlu- land of her nativitv, to 
 come out and g<) with a people that she knew 
 not W'fore. "The I.ord recompense thy work, 
 and a full reward be given thee of tho Lord 
 God of Israel, under whoHo wings thou art 
 come to trust." Ruth ii. 11, 12, 
 
 Now supper was ended, and preparation wag 
 made for bed; the women were laid singly 
 alone, and the boys by themsi'lvoK. Now when 
 Merey was in bed, she eouM not Hieep for joy, 
 for that now her doubts of missing at la.st were 
 removed farther from her than ever they were 
 before. So she lay blessing and praising God. 
 who had such favour for her.f 
 
 ciiArTKi: IV. 
 
 Thi' Pihjrims, roiiducU'd by Great-heart, pructrd on (lit ir jnunietj. 
 
 In tlie moniing they arose with the sun, and 
 prepared themselves for their de[)arture ; but 
 the Interpreter would have them tarry awhile, 
 '* for (said he) you must ordcrhj go from 
 hence." Then said he to the damsel that fir»t 
 o|)ened unto them, " Take them and have 
 ■ them into the garden to the bath, and there 
 wash them and make them clean from the 
 soil which they have gathered by travelling." 
 Then Innocent the damsel took them, and led 
 them into the ganlen, and brought them to 
 the bath; so she told them that there they 
 
 * " Thou bast given crrJit to (ho truth." Wbnt i« 
 (hU but f»itb ; tho Taith of the opvrntion of Go<l ? Hut 
 •omo may a.<k what i* Justifriiig, laving Taith : noth- 
 ing more than a belief of the truth? If »o, tho rorj 
 JeTiln bi'licro ; yea, more, tliey tremhle alfo. Tmo : 
 but mind how Mercy'* faith wr<iii;;ht hy her worka. 
 Trne, the did not tremble, like a 'icvil, without hope, 
 but nhe fled for refuge to the hope »e\ before her in tho 
 Uo»p«l. She flo<l from «in, from (he city of Dentruo- 
 *ian, to Cbritt for «alration. Thuugb she hnd not tho 
 /K^ of faith, yot «be fullowrd ou to know tho I.orit, 
 walking in hia way*, and hoping for comfort from the 
 Lord in hii due time. Oh how are many poor pil- 
 grimi' hrarta dejected and di'trcKaed about the faith 
 of the tio«p«i, by (h<' 'trance, perplexing;, un<ori|>tiio»l 
 deAiii(ions which h^re boon given of it ' wherra< faith 
 i* (ho roont f impio thing in tho world ; it i* (hr iM'tief »f 
 the truth a* it i« in Je«u«, that we are l»al sinner* in 
 uursclvct, and that there i* salvation for ui in him. 
 Whore this i« believed in tho heart, it causes a sinner 
 to become a pilgrim ; believing tho exceeding sinful- 
 aeea of sin, the ii> rS'-t Duntr uf l2cj'l'i Un. hid uwn 
 13 
 
 must wiish and be clean, for so her Master 
 would have the women to do that called at 
 his house as they were going on pilgrimage. 
 Then they went in and washed, yea, they and 
 the boys and all ; and they came out of that 
 bath not only sweet and clean, but also much 
 enlivened and strengthened in their jointn. 
 So when they came in, they looketl fairer a 
 deal than when they went out to the wash- 
 ing-* 
 
 When they were returned out of the garden 
 from the bath, tho Interpreter took them, and 
 
 ruined atate, the prcoii>tt.<ncss of Christ, the glory of hia 
 salvation, the nccc!i.->ity of holines.o, and the hope of 
 glory ; this faith will inlluonco the conduct, bring love 
 into tho heart, and cniifc theaoul to persovore looking to 
 Jesus, tho author and finisher oC our faith. reader, 
 if thou hast a grain of this precious f.iith in thy 
 heart, bless Jesus fur it, ancl gu on thy way rejoieiag. 
 
 f Hero now is the comfort uf faith. As by constant 
 exercise of our faith, it grow* strung, ao it expels our 
 doubts, onlivena our heart!!, and sols our souls a bleaa- 
 ing and praising our Immanurl. This prayer, "Lord, 
 increase our faith!" is ever needful for Uod's glory 
 and our soul's oomfort. 
 
 \ There arc no pilgriiii< ?>iit <liilv nr.- 1 to have re- 
 course to this bath. V. i by it ? 
 The bloofi of Jesus n all lin 
 1 John i. 7. ('hristia the founlai: 
 for nncleanqes*. Zrrh. \rii 1. 
 
 only bath. The ll<>l> >• 
 
 to the bbx'd • ! tl,. \.x . !a 
 
 this blood. . rU bj tha appliea 
 
 lion uf th 
 
194 
 
 BUNYAN'S COMPLETE WORKS. 
 
 looked upon them, and said unto them, " Fair 
 as the moon." Then he called for the seal 
 wherewith they used to be sealed that were 
 washed in his bath. So the seal was brought, 
 and he set his mark upon them, that they might 
 be known in the places whither they were yet to 
 go. Now the seal was the contents and sum of 
 the passover which the children of Israel did 
 eat when they came out of the land of Egypt, 
 (Ex. xiii. 8, 10;) and the mark was set be- 
 tween their eyes. This seal greatly added to 
 their beauty, for it was an ornament to their 
 faces ; it also added to their gravity, and made 
 their countenances more like those of angels.* 
 Then said the Interpreter again to the dam- 
 sel that waited upon the women, " Go into the 
 vestry, and fetch out garments for these peo- 
 ple." So she went and fetched out white rai- 
 ment, and laid it down before him : so he com- 
 manded them to put it on : f it w^as " fine linen, 
 white and clean." When the women were thus 
 adorned, they seemed to be a terror one to the 
 other ; for that they could not see that glory, 
 each one in herself, which they could see in 
 each other. Now therefore they began to es- 
 teem each other better than themselves : " For 
 you are fairer than I arn," said one ; and " You 
 are more comely than I am," said another. 
 The children also stood amazed, to see into 
 what foshion they were brought. 
 
 The Interpreter then called for a man-ser- 
 vant of his, one Great-heart,J and bid him 
 take a sword, and helmet, and shield ; " And 
 take these my daughters (said he,) conduct 
 them to the house called Beautiful, at wKich 
 place they will rest next." So he took his 
 weapons, and went before them ; and the In- 
 terpreter said, " God speed." Those also that 
 belonged to the family sent them away with 
 many a good wish. So they went on their way, 
 and sang — 
 
 " This place has been our second stage, 
 Here we have heard and seen 
 
 * This means the sealing of the Spirit. Eph. iv. 30. 
 Oh this is blessed sealing! None know the comfort 
 ftnd joy of it but those who have experienced it. It 
 ooi.firais our faith, establishes our hope, and inflames 
 our afffctions to God the Father, for his love, to God 
 the Son, for his gracious atonement and righteousness, 
 and to God the Spirit for his enlightening mercy, re- 
 generating grace, quickening, sanctifying, testifying 
 and assuring influences, whereby we know that we are 
 the children of God, for " the Spirit itself.beareth wit- 
 ness with our spirits that we are the children of God." 
 Rom. viii. 16. Therefore grieve not the Holy Spirit. 
 
 t Mind, they are commanded to put it on. Though 
 God imj\arts the righteousness of his beloved Son to 
 
 Those good thing?, that from age to sige 
 
 To others hid have been. 
 The dunghill-raker, spider, hen, 
 
 The chicken too, to me 
 Have taught a lesson ; let me then 
 
 Conformed to it be- 
 
 The butcher, garden, and the field, 
 
 The robin and his bait, 
 Also the rotten tree, do yield 
 
 Me argument of weight, 
 To move me for to watch and pray, 
 
 To strive to be sincere : 
 To take my cross up day by day, 
 
 And serve the Lord with fear." 
 
 Now I saw in my dream that those went on, 
 and Great-heart before them ; so they went and 
 came to the place where Christian's burden fell 
 off his back, and tumbled into a sepulchre. 
 Here then they made a pause. Here also they 
 blessed God. Now, said Christiana, it cornea 
 to my mind what w^as said to us at that gate, 
 to wit, that we should have pardon by word 
 and deed; by word, that is, by the promise; 
 by deed, to wit, in the way it was obtained. 
 What the promise is, of that I know some- 
 thing : but Avhat it is to have pardon by deed, 
 or in the way that it was obtained, Mr. Great- 
 heart, I suppose you know, which, if you 
 please, let us hear you discourse thereof. 
 
 Great-heart. Pardon by the deed done, is 
 pardon obtained by some one, for another that 
 hath need thereof; not by the person pardoned,- 
 but in "the way (saith another) in which I 
 have obtained it." So then, (to speak to the 
 question more at large,) the pardon that you 
 and Mercy, and these boys, have attained by 
 another ; to wit, by him that led you in at that 
 gate; and he hath obtained it in this double 
 way : he hath jjerformed righteousness to cover 
 you, and sijilt blood to wash you in.|l 
 
 Christiana. But if he parts with his right- 
 eousness to us, what will he have for himself? 
 
 Great-heart. He hath more righteousness 
 
 sinners, yet it is received and put on by faith. Henos 
 it is called the righteousness of God, (2 Cor. t 21 ;) 
 and the righteousness of faith. Rom. x. C. 
 
 J Great-heart may represent the stated pastoral cafe 
 of a vigilant minister, who is strong in the faith, and 
 courageous in the cause of God. How thankful should 
 we be for a pure ministry, and carefully improve all 
 the blessings consequent thereupon ! 
 
 II This, this is the comfort, joy, and glorifying of a 
 pilgrim's heart. Hath Jesus performed righteousness" 
 to cover us, and spilt blood to wash us ? Have we faith 
 in him ? Oh how ought we to love him, glory in 
 him, rejoice in him, and study to glorify him in every 
 step of our pilgrimage ! 
 
THE PILGRIM'S PROGRESS. 
 
 196 
 
 Vhan you have need of, or than he needeth | 
 himself. 
 
 ChrUdana, Pray make that appear. 
 
 Ormt-heari. Witli all my heart: but first I 
 must premise, that he, of whom we are now 
 ittoul to speak, is cue that Iuls not liis fellow. 
 Jle ha-s two natures in one person, plain to he 
 ilistingui.shed, imiKwsiblo to be divided. Unto 
 t ;i'.l. of these natures a righteousni^ss helon;;;- 
 elli, and each righteousness is essmtial to that 
 iiuiure. S) that one may as exsily cause the 
 iiaturts to be extinct, jus to separate its justice 
 or ri;.rhteousneHs from it. Of tltcff ri^'liteous- 
 nt>ss«'s. therefore, wo are not made jiartakers, 
 ■ ) that they, or any of them, should be put 
 upon us, that we nnj;ht be nuule just, a!>d live 
 tliereby. lJes<ides tlu-so, tliere is a rightcou.s- 
 m-ss wiiich this IVrson has, jls these two na- 
 tures are joined in one. .\nd this is m)t the 
 riichtcousness of the U'Klhead, as distiii;;uished 
 from the manhood ; nor tiie righteousness of 
 'he manluxid, as distinguished from the (.Jod- 
 hea«l ; but a righteousness which standeth in the 
 union of both natures, and may pn)perly be 
 calliHl the riglueousness that is essential to his 
 being prepared of Cio<l to the capacity of the 
 mediatory olhee. which he was entrusted with. 
 If he parts with his tirst righteousness, he parts 
 with his Gwlhead: if he parts with his see<md 
 righteousness, he parts with the purity of his 
 nianluMKl: if lie parts with his third, he parts 
 with that perfection which capacitates iiim to 
 the office of nieiliation. He has therefore 
 aniitlier righteousness, which standeth in per- 
 formance, or olK-dienee to a revealed will : and 
 that is what he puts upon sinners, and that by 
 •vliich their sins are covered. Wherefore he 
 -;iith, '*A« by one man's disobe«lienee, many 
 were made sinners, so by the obedience of one, 
 'liall many be made rigliteous." * Rom. v. ID. 
 
 Chritliana. Rut are the other righteousnesses 
 of no use to us? 
 
 Grent-hfart. Yes: for though they are es- 
 sential to his natures an«l ofijce, aufl cannot be 
 communicated unto another, yet it is by virtue 
 "f lliem that the ri;:hteousness that justifies is 
 
 • >r that purpose etVieu'-jous. The right«'ous- 
 
 • - if his Go ! - virtue to his obeili- 
 ■ n ; the right- >t his nninhood giveth 
 
 * Ilrre Mr. Dnnran cirr^ a verjr clear anil ditlinet 
 
 t - lit nf that r ' • of Chriit, aa mcfliator, 
 
 T '. h hf wrouRli' ' . ■ perfect obrdirncc to thn 
 law nf Uo<i, for ami in behalf of all Wlierrr* : and 
 which riKhteoayncK i< iin|iartp>i to (linn )■% 0«d the 
 Patb«r, tbrouKh faith and in ihi> «: b<>- 
 
 Ww'rri ii Cliriit arc ma Ir jutIVo'' l>«>for» 
 
 capability to his obedience to justify : and the 
 righteousness that standeth in the union of 
 these two natures to his otUce giveth authority 
 to that righteousness to do the work for which 
 it was oniained. 
 
 S) then here is a righteousness that t'hrist, 
 as (lod, hjuH no need of; for he is Go«i without 
 it : here is a righteousnchs that Christ, a« 
 man, has no need of to make him so, for he w 
 perfect man without it: again, here is a right- 
 eousness that Christ, as (iod-man, has no need 
 of, for he is perfectly so without it. Here then 
 is a righteousness that Clirist, as (hxl, and ui 
 (Sod-man, has no nee<l of, with reference to 
 himself, and therefore he can spare it ; a jus- 
 tifying righteousnc>-<s, that he for himself 
 wanteth not, an<i therefore giveth it away. 
 Hence it is called "the gift of righteousn«'s<i." 
 Rom. V. 17. Tliis righteousties,s, xince Christ 
 Jesus the Lord has juade himself under the 
 law, must be given away ; for the law doth not 
 only bind him that is under it to do justly, but 
 to use charity. Wherefore he must, or ought 
 by the law, if he hath two coats, to give one to 
 him that hath none. N<»w our Lonl indecil 
 hath two coats, one for himself, an«l one to 
 spare: wherefore he freely lu-stows one upon 
 those that have none. And thus, ('hristiana 
 and Mercy, and the ri*st of you that are here, 
 doth your panlort come by drcd or by the work 
 of another man? Your Lonl Christ is he that 
 worked, an<l hath given away what he wrought 
 for, to the next p(M>r beggar he meets. 
 
 Hut again, in onler to pardon by ileed, there 
 must something be paid to (Jod as a j)rice, as 
 well as something prepared to cover us withal. 
 Sin has delivered us \\\\ to the just curse of a 
 righteous law ; now from this curse we must 
 be justifie«l by way of re<leniption, a price be- 
 ing paid for the harms we have done ; and this 
 is by the blo<Ml of your I/ord, who came and 
 stoml in your place anci stead, and flic<l yotir 
 death for your transgrej«*ions. Thus has he 
 ransomed you from your transgressions by 
 hUxKl, and covered your pollutinl and dedrnird 
 soids with rightc<»usness, (Rom. viii. 34 ; (In!, 
 iii. !.'{;) for the sake of which, (i<kI pa*w4>th by 
 you, and will not hurt you, when he ctjinvs to 
 judge the world.f 
 
 Ood. Of ihii riKhleouinro. tli-rcf-.r.-, thrr cl .ry,a«< 
 
 their fottU malcp their l> l.ord 
 
 Jchornh Jeiui, harp I f-,\ 1. 
 
 t Thai we *«• what Oud bach j" -. lb* 
 
 life and dralh, tho atonmi. i.' ,^ ■ f 
 hit brluvrd .son, for tbr 
 enter into the ecfenoe 
 
196 
 
 BUNYAN'S COMPLETE WORKS 
 
 Christiana. This is brave : now I see that 
 there was something to be learned by our being 
 pardoned by word and deed. Good Mercy, let 
 us labour to keep this in mind ; and, my chil- 
 dren, do you remember it also. But, sir, was 
 not this it that made my good Chiistian's bur- 
 den fall from ofl' his shoulder, and that made 
 bim give three leaps for joy? 
 
 Great-heart. Yes, it was the belief of this 
 that cut off those strings that could not be cut 
 by other means; and it was to give him a 
 proof of the virtue of this, that he was suf- 
 fered to carry his burden to the cross. 
 
 Christiana. I thought so; for though my 
 heart was lightful and joyous before, yet it is 
 ten times more lightsome and joyous now. 
 And I am persuaded by what I have felt, 
 (though I have felt but little as yet,) that if 
 the most burdened man in the world was here, 
 and did see and believe as I now do, it would 
 make his heart the more merry and blithe. 
 
 Great-heart. There is not only one comfort, 
 and the ease of a burden brought to us, by the 
 sight and consideration of these, but an en- 
 deared affection begot to us by it ; for who can 
 (if he does but once think that pardon comes 
 not only by promise, but thus) but be affected 
 with the way and means of redemption, and 
 so with the man that hath wrought it for 
 him?* 
 
 Qiristiana. True : methinks it makes my 
 heart bleed to think that he should bleed for 
 me. Oh ! thou loving One ! Oh ! thou blessed 
 One! Thou deservest to have me; thou hast 
 bought me ; thou deservest to have me all ; 
 thou hast paid for me ten thousand times 
 more than I am worth ! No marvel that this 
 made the water stand in my husband's eyes, 
 and that it made him trudge so nimbly on ; I 
 am persuaded he wished me with him ; but. 
 
 Let us beware never to separate them in our views. 
 We want both his blood to atone for our sins, and his 
 righteousness to be imparted to our souls. 
 
 * Come hither, ye sons of the sorceress, who make 
 sport of holy raptures and heavenly ecstacy, begotten 
 in the soul bj' the knowledge of redemption in the 
 blcwd of Christ, the forgiveness of our sins. Laugh 
 on till ye howl in destruction for despising salvation 
 by the blood of the Lamb. 
 
 f brave Christians ! See what it is to have one's 
 heart inflamed with a sense of the love of Christ. 
 Here observe two things : 1st. That when the affec- 
 tions are thus powerfully carried out, it is no uncom- 
 mon thing to believe that all may thus come to a 
 saving knowledge of the truth ! 2dlj'. Beware of 
 thinking slightly of having the aSections thus divinely 
 inflamed. Many poor, dry, formal professors are 
 
 vile wretch that L was ! I let him come all 
 alone. Mercy, that thy father and mother 
 were here ! yea, and Mrs. Timorous also ; nay, 
 I wish now with all my heart that here was 
 Madam Wanton too. Surely, surely their 
 hearts would be affected; nor could the fear 
 of the one, nor the powerfiil lusts of the other, 
 prevail with them to go home again, and re- 
 fuse to become good pilgrims.f 
 
 Great-heart. You speak now in the warmth 
 of your affections : will it, think you, be always 
 thus with you ? Besides, this is not communi- 
 cated to every one, nor to every one that did 
 see your Jesus bleed. There were that stood 
 by and that saw the blood run from his heart 
 to the ground, and yet were so far off this, 
 that, instead of lamenting, they laughed at 
 him; and instead of becoming his disciples, 
 did harden their hearts against him. So that 
 all that you have, my daughters, you have by 
 peculiar impression, made by a divine con- 
 templating upon what I have sjjoken to you. 
 Remember that it was told you that the hen, 
 by her common call, gives no meat to her 
 chickens. This you have therefore by a 
 special grace. % 
 
 Now I saw still in my dream that they went 
 on until they were come to the place that Sim- 
 ple, and Sloth, and Presumption, lay and slept 
 in, when Christian went by on pilgrimage : and 
 behold they were hanged up in irons a little 
 way off on the other side. 
 
 Then said Mercy to him that was their guide 
 and conductor, "What are these three men? 
 and for what are they hanged there?" 
 
 Great-heart. These three men were men of 
 bad qualities; they had no mind to be pil- 
 grims themselves, and whomsoever they could 
 they hindered : they were for sloth and folly 
 themselves, and whomsoever they could per- 
 
 content with the cold light of the moon, without the 
 genial warmth of the sun ; with clear notions of 
 truth in their heads, without their hearts being warmed 
 and their affections carried out by the powerful influ- 
 ences of the love of Jesus, who says, " Ask, and you 
 shall receive, that your joy may be full." John xvi. 
 24. 
 
 X Mind how tenderly Great-heart deals with Chris- 
 tiana. He does not attempt to damp her joy and 
 throw cold water upon the fire of her affections, but 
 gently insinuates — 1st. The peculiar frame of mind 
 she speaks from. 2dly. By a gentle hint, suggests, 
 that her indulgences were of a peculiar nature, be- 
 stowed upon the faithful in Christ only. And that 
 therefore amidst all her joyful feelings, she should 
 know to whom she was indebted for them, and givt 
 all the glory to the God of all grace. 
 
THE PILGRIM'S PROGRESS. 
 
 197 
 
 5uadc, thfv made so too: and witluil tauirht 
 them to i)n'sume that they .shoiiUl dti well at 
 IjLst. Thoy were asleep when Cliristian went 
 by, and. now ymi jro by they are hanj^ed.* 
 
 MtTCi/. But c.iiild they persuade any one to 
 be of their opinion? 
 
 Grmi-hetirt. Yes, they turned several out of 
 the way. There wits Slow-pace, they persua<lcU 
 
 "I do as they. They also prevailetl with one 
 ~^hort-wind,witliime No-heart, with one Linger- 
 al'tcr-lust, and with one Sleepy-head, anil with 
 a youni; woman, her name was Hull, to turn 
 
 ■ ut c.f the way and heeonu' tu they. Ik'sitli-s, 
 ihey brought up an ill report of your Ix)rd, 
 persuading others that lie wu.s a hard task- 
 master. They also brought up an evil report 
 of the gtMMl land, sjiying it wius not half so good 
 as some pretending it w:us. They also began 
 to vilify his servants and to count the best of 
 them nictldlesome, trouljleaomc busy-b(»dies: 
 t"urther, they would call the bread of Clml, 
 husks; the comforts of his children, fancies; 
 the tnivail and labour of pilgrims, things to 
 no purpose.! 
 
 Nay, said Christiana, if they were such, they 
 should never W bewailed by me: they have 
 but what they deserve; and I think it well 
 that they stand so near the highway, that 
 others nniy see and take warning. But had it 
 not been well if their crimes had been en- 
 graven on some pillar of iron or brass, and 
 left here where they did their mischiefs, for m 
 aiution to other bad men? 
 
 Grcal-heart. So it is, as you nuiv well pCT-, 
 ceive. if you will go a littb' to the wall. 
 
 Mt-rcij. No, no ; let them hang, and their 
 names rot, and their crimes live for over agsiinst 
 them: I think it is a high favour that they are 
 hanged before we came hither; who knows else 
 what they might have done to such p<M)r women 
 iLs we are? Then she ttirnetl it into a song, 
 saying— 
 
 " Now tl)i-n, you thn-c, han(» tluTP, ami bo a (igii 
 To nil tluil .oliiill n);iiiiiiit thu truth conihinc. 
 And K't liiui that cuiiicit aflvr fvar thi» end, * 
 ir uiilu ])ilgriii)!i hv \s nut u Tricnd. • 
 And lliou, my .«oul, of nil »uch nu-n beware,' 
 That unto holinc!i:i u|i|ioiiprii arc." t 
 
 CIIAPTKK V. 
 The Pihjrima a.icrnil the hill Dijiculti/, poits the Lionn, and arrive at the house Beantij'uL 
 
 Thus they went on till they came to the foot 
 of the hill Difliculty, where again their good 
 friend Mr. Great-heart t<K>k an occjusion to tell 
 them what happenetl there when Christian 
 hinjself went by. So he had them first to the 
 spring: Lo, siiith he, this is the spring that 
 Christian drank of before he went up this hill; 
 and then it w:ls clear and go<Ml, but now it is 
 dirty with the feet of some that arc not de- 
 sirous that pilgrims here should quench their 
 thirst. Elzck. xxxiv. 18. Thereat Mercy said, 
 
 * Ood, Bi it were, gibbvta sumo professor*, and 
 eauiei their namea and charnclvra lo l>« publidjr ex- 
 hibited, M a terror to otbori. 
 
 f Let us consider the characters of these three pro- 
 fe«<ors— 1st. Hero is Simple, who, a* Solomon (ajs, 
 heli'-rrfh everjr word, (Pror. xir. 15 ;) a f'-i' ->' -r. i.i- 
 |ou4 {>r'>:4M<.>r, who is easily led away an i 
 
 su)<>.j(h words and fair pretonec* of uiber.-' . ^ li- 
 
 ing, but Derer cominK to Iho knowlci||;t< of the truth, 
 ,,, T^ '-. »~'ii-ve it, lore it. and be r<itahliiihrd on it: 
 h ■ to be carried awar hy pvrry wind of diMS- 
 
 trin". i>i. Siolk, a qui' " f^sjor, who never 
 
 disturbs any one by hi < ihn word of (lod. 
 
 nor his teal for the lruOi< :\fj i :i ry of <Sod. Ilenoo 
 all men speak well of him ; bui Cbrisl dononnee* a 
 »< • afaiDst all sueh. Luke rk. 6. Sdly. i'ttmnm/tllom. 
 
 A nd why so envious, trow ? But, said the guide, 
 it will do, if taken up and put into a vi-ssel that 
 is sweet and good ; for then the dirt will sink 
 to the bottom, and the water c<»ine tiut by itself 
 more clear. Thus therefore Christian and her 
 companions were compelled to do. They t<M>k 
 it up, and put it into an earthen. pot, ami so let 
 it stand till the dirt hud gone to the bottom, 
 and then they drank thereof. J 
 
 Next he showe«l them the two by-ways that 
 were at the fo<)t of the hill, where Formali:y 
 
 one who presumes to And favour with Uod, in a way 
 which his word docs not promise, or r\|.i,!. <i1vnii< o 
 at the end, without the iucani> pre- i I*'. 
 
 adnining it. Oh beware of lhe»o t, pru- 
 
 fessori, for they turn many aside. Keal Cbritliani 
 are in danger of t>eing scdueed by them, if net of 
 total destruction through their mean*. 
 
 { This represents to u». that soma i>r<' 
 prophet says, fuul Iho water with ' 
 
 «xxir. 1«:) that '- •> >• '>• « 
 
 a>>oat Christ, and 
 mire, and pollnie ' 
 rrquiiiies, that a < 
 water, nor allay U- 
 lo let II ftaiid, nil lb- 
 bottom. 
 
 i.-lw 
 
 (he 
 
 «(• ■iak lo tW 
 
198 
 
 BUNYAN'S COMPLETE WOBKS. 
 
 and Hypocrisy lost themselves. And, said lie, 
 these are dangerous paths : two were here cast 
 away when Christian came by. And although 
 you see these two ways are since stopped up 
 with chains, posts, and a ditch, yet they are 
 they which will choose to adventure here, 
 rather than take the pains to go up this hill. 
 
 Christiana. "The way of transgressors is 
 Ijard," (Prov. xiii. 15 ;) it is a wonder that they 
 can get into these ways without danger of 
 bi caking their necks. 
 
 Great-heart. They will venture; yea, if at 
 any time any of the King's servants do happen 
 to see them and doth call upon them, and tell 
 them that they are in the wrong ways, and do 
 bid them beware of the danger, then they 
 railingly return them answer, and say, " As for 
 the word that thou hast spoken unto us in the 
 name of the King, we Avill not hearken unto 
 thee; but we will certainly do whatsoever 
 thing goeth out of our mouths." Jer. xliv. 16, 
 17. Nay, if you look a little further, you shall 
 see that these ways are made cautionary enough, 
 not only by these posts and ditch and chain, 
 but also by being hedged up; yet they will 
 choose to go there.* 
 
 Christiana. They are idle ; they love not to 
 take pains ; uphill way is unpleasant to them. 
 So it is fulfilled uijto them as it is written, 
 " The way of the slothful man is an hedge of 
 thorns." Prov. xv. 19. Yea, they will rather 
 choose to walk upon a snare, than to go up 
 this hill and the rest of this way to the city." 
 
 Then they set forward, and began to go up 
 the hill, and up the hill they went ; but before 
 they got up to the top, Christiana began to 
 pant, and said, I dare say this is a breathing 
 hill; no marvel if they that love their ease 
 more than their souls, choose to themselves a 
 smoother way. Then said Mercy, I must sit 
 down ; also the least of the children began to 
 cry : Come, come, said Great-heart, sit not 
 down here, for a little above is the Prince's 
 arbour. Then he took the little boy by the 
 hand, and led him thereto.! 
 
 When they were come to the arbour, they 
 WRre very willing to sit down, for they were all 
 iu a pelting heat. Then, said Mercy, " How 
 
 "^^ Examine, which do you like best, self-soothing or 
 toul-searching doctcine ? Formalists and hypocrites 
 love the former, and hate the latter. But the sincere 
 and upright are discovered by desiring to have their 
 hearts searched to the quick, and their \Tays tried to 
 the uttermost. 
 
 ■\ He who is a stranger to seif-deuial, knows not 
 what this hill Difficulty means; for the nearer to the 
 
 sweet is rest to them that labour ! Matt. xi. 28. 
 And how good is the Prince of pilgrims, to 
 provide such resting-places for them ! Of thlfe 
 arbour I have heard much ; but I never saw it . 
 before. But here let us beware of sleeping 
 for as I have heard, it cost poor Christian dear. 
 
 Then said Mr. Great-heart to the little ones, 
 Come, my pretty boys, how do you do ? What 
 think you now of going on pilgrimage ? Sir, 
 said the least, I was almost beat out of heart : 
 bttt I thank you for lending me a hand at my 
 need. And I remember now what my mother 
 hath told me, namely, that the way to heaven 
 is as a ladder, and the way to iiell is as down 
 a hill. But I had rather go up the ladder to 
 life, than down the hill to death. 
 
 Then said Mercy, But the proverb is, To go 
 down the hill is easy : but James said, (for that 
 was his name,) The day is coming when, in my 
 opinion, going down the hill will be the hard- 
 est of all. 'Tis a good boy, said his master; 
 thou hast given her a right . answer. Then 
 Mercy smiled, but the little boy did blush. J 
 
 Come, said Christiana, will you eat a bit, to 
 sw^eeten your mouths, while you sit here tc 
 rest your legs? For I have here a piece of 
 pomegranate, which Mr. Interpreter put into 
 my hand just when I came out of his doors ; 
 he gave me also a piece of an honeycomb, and 
 a little bottle of sjjirits. " I thought he gave 
 you something," said Mercy, "because he 
 called you aside." " Yes, so he did," said the 
 other. "But," said Christiana, "it shall be 
 still as I said it should, when at first we came 
 from home ; thou shalt be a sharer in all the 
 good that I have, because thou so Avillingiy 
 didst become my companion." Then she gave 
 to them, and they did eat, both Mercy and the 
 boys. And said Christiana to Mr. Great-heart, 
 "Sir, will you do as we?" But he answered, 
 " You are going on pilgrimage, and presently 
 I shall return ; much good may what you have 
 do to you ! At home I eat the same every 
 day." Now when they had eaten and drank, 
 and had chatted a little longer, their guide said 
 to them, " The day wears away ; if you think 
 good, let us prepare to be going." So they got 
 up to go, and the little boys Avent before : but 
 Christiana forgot to take her bottle of spirits 
 
 arbour of Jesus' rest, the more difficulties in the way ; 
 but the sweeter it is when attained. 
 
 X This is right; when we are praised, to have a con- 
 scious blush, well knowing how much we have to be 
 ashamed of. Oh cry to the Lord continually against 
 spiritual pride, and for an humble heart, knowinj! 
 thyself to be a poor sinner. 
 
THE PILGlilM'S riiOGHESS. 
 
 V, 
 
 with her; so she sent her little boy back to 
 fetch it. Then said Mercy, " I think this is a 
 losing place. Here Christian lost his ruU, 
 iinil iiere Christiana left her bottle behind her; 
 ir, what is the cause of this?" So their 
 guide made answer, and said, " The cau.se is 
 sleen or for{j;elfulness: some sleep when they 
 •should keep awake, and some forget when 
 they should remember; juid this is the very 
 cause, why often at the resting-places some 
 pilgrims in son»e things come ofl' losers. Pil- 
 grims shouUl watch antl remend)er wliat they 
 have already received under tlieir greatest en- 
 joyments; but lor want of doing so, oftentimes 
 their n-joicing enils in tears, and their sun- 
 shine in a cloud : v\i(n.— * tli.> ^t,,r\ nf Christian 
 at this place." * 
 
 When they witi- eniiii> to mi- place where 
 Mistrust and Timorous met Christian to per- 
 suade him to go back for fear of the lions, 
 they perceived as it were a stage, and before 
 it, towards the road, a broad plate, witii u 
 copy of verses written thereon, and under- 
 neath, the reason of raising up of that stage 
 in that place rendered. The verses were — 
 
 " Let him that ncos that iitngo take hccj, 
 Upon hiii hoart nnil tongue: 
 Lest if ho do nut, h«rc hu opccd 
 At tfome have long aguno." 
 
 Tlie wonls underneath the verses were — 
 " This stage was built to punish some upon, 
 who, through tiinnntufnfM or mUtnmt, shall be 
 afrai<l to go further on pilgrimage: also on 
 this stage both Mistrust and Timorous were 
 burnt through the tongue with a hot iron, 
 tor endeavouring to hinder Christian on his 
 journey." t 
 
 Then said Mercy, This is much like to the 
 saying of the Belove«l, '* What shall be given 
 unto thee; or what shall be done unto thee, 
 thou false tongue; sharp arrows of the mighty, 
 with coals of the juniper." Ps. cxx. 3, 4. 
 
 S) they went on till they ctunc within sight 
 of the lions. Now Mr. CJreat-heart wius a 
 •ip>ng man, so he viaa not afraid of a lion: 
 but )et when they were come up to the place 
 
 * R«sdcr, mind tbi« well ; rttmombcr it often ; ftnd it 
 will d» thro i;o<>d. 
 
 t Chriitian«, t*ke be«<l to your tongues. Ob beware, 
 bvwttrr, Ipil in »ny wife, you .niako » fal«c report of 
 the good l«nd, thniujcb fear nr iiii*tru<t! The Lord 
 note* what yuu b<>l<lly uprak fur hi* wbjt*, and to bi* 
 glory; and U'- :i.i:>.!i \ ur m ri' which in may wiie 
 kaToacuiilr. i» an unruly evil. 
 
 { Whu !<■ '. . ki ihv liuD», and 
 
 where the lions were, the boys that went 
 belbre were glail to cringe behind, for they 
 were afraid of the lions; xo tliey slept back 
 and went behind. At this their guide smiled, 
 and .naid, "How now, my boys; do you love 
 to go before when no danger doth approach, 
 and love to come behind m) s«»on as the lioiu 
 appear?" 
 
 Now as they went on, Mr. CJreal-hi art drew 
 his sword, with intent to make a way for the 
 pilgrims in spite of the lii>ns. Then there 
 appeared «ine, that it seems hail taken upon 
 him to back the lions; and he siiid to tiie pil- 
 grims' guide, " What is the eau^e of yoili 
 coming hither?" Now the uame of that man 
 was Grim, or IJloody-man, because of his slay- 
 ing of pilgrims ; and he v.iuj of the race of thf 
 giants.J 
 
 Then said the pilgrims' guide, These women 
 and children are going on pilgrimage: and 
 this is the way they must go, and go it they 
 shall, in spite of thee and the lions. 
 
 6V///J. This is not their way, neither shall 
 they go therein. I am come forth to with- 
 stand them, and to tliat end will back the 
 lions. 
 
 Now, to say the truth, by rea.'ion of the 
 fierceness of the lions, and of the grim car- 
 riage of him that did back Aein, this way had 
 of late lain much unoccupied, and was almost 
 all grown over with gra.ss. 
 
 Then said Christiami, Thoucrh the highwayn 
 have been unoccupied heretolore, and tlmugh 
 the travellers have been nuule in times pa»l to 
 walk through by-paths, it must not be so now 
 I am risen ; " Now I am ri.Hcu a mother in 
 Israel." Judges v. G, 7. 
 
 Then he swore by the lions, but it should : 
 and therefore bid them turn aside, for they 
 should not have pa.Hsage there. Hut their 
 guide made first his apjiroach unto (irim, and 
 laid .HO heavily on him witli In-* -ui.!.! t it In- 
 forced him to retreat. 
 
 Then said he that attenipi<<i i'> nai k ui<- 
 lions, " Will y<»u slay mc upon mine own 
 ground ?" 
 
 Gmtt-hearl. It is the King's highway th.it 
 
 terriOc* the hearts of pilgrim*, with - 
 
 in the right way to iho kingdom? I 
 
 of unbelief. This (ireat-heart will 
 
 conquer. Oh b«iW doe* unl>elicf \< 
 
 and magnify .I'ty. i;"''i. ., ,-.»;t u|i 
 
 our heart*! >' ■ 
 
 grim and terr • . . - ••*? 
 
 thi* cmmy i* the enurd of Ibe Bpini, wbub i* tb« 
 
 Nuid of Uod. Epb. vi. 17. 
 
200 
 
 BUNYAN'S COMPLETE WORKS. 
 
 we are in, and in this way it is that thou hast 
 olaced the lions; but these women and these 
 children, though weak, shall hold on their 
 way in spite of the lions. And with that he 
 gave him again a downright blow, and brought 
 him upon his knees. "With this blow he also 
 broke his helmet, and with the next cut off an 
 arm. Then did the giant roar so hideously, 
 that his voice frighted the women; and yet 
 they were glad to see him lie sprawling upon 
 ► the ground. Now the lions were chained, and 
 so of themselves could do nothing.* Where- 
 fore, when old Grim that intended to back 
 ttem, w^as dead, Great-heart said to the pil- 
 grims, "Come now, and follow me, and no 
 hurt shall happen to you from the lions." 
 They therefore went on, but the women trem- 
 bled as they passed by them; the boys also 
 looked as if they would die, but they all got 
 by without further hurt. 
 
 Now, when they were within sight of the 
 porter's lodge, they soon came up unto it; but 
 they made the more haste after this to go 
 thither, because it is dangerous travelling there 
 in the night. So when they were come to the 
 gate, the guide knocked, and the porter cried, 
 " Who is there ?" But as soon as the guide 
 had said, " It is I," he knew his voice, and 
 came down, (for the guide had oft before that 
 come thither as a conductor of pilgrims.) 
 When he was come down, he opened the gate, 
 and seeing the guide standing just before it, 
 (for he saw not the women, for they were be- 
 hind him,) he said unto him, How now, Mr. 
 Great-heart, what is your business here so late 
 at night? "I have brought," said he, "some 
 pilgrims hither, where, by my Lord's com- 
 mandment, they must lodge : I had been here 
 some time ago, had I not been opposed by the 
 giant that used to back the lions. But I, after 
 a long and tedious combat with him, have cut 
 him off, and have brought the pilgrims hither 
 in safety." f 
 
 Porter. Will not you go in, and stay till 
 morning ? 
 
 Great-heart. No. I will return to my Lord 
 to-night. 
 
 Christiana. Oh, sir, I know not how to be 
 
 * How often, after we have fought with the courage 
 of faith and the resolution of hope, and have over- 
 come a grim enemy, have we seen the fiercest of our 
 enemies chained by the power of God, so as not to 
 have the least power to hurt us! pilgrim! it is 
 sweet to reflect, that every lion-like foe is under the 
 control of thy God, and cannot come one link of their 
 eh.vin nearer to thee than thy Lord will permit. 
 
 willing you should leave us in our pilgrimage; 
 you have been so faithful and so loving to us 
 you have fought so stoutly for us, you have 
 been so hearty in counselling of us, that I shall 
 never forget your favour towards us. 
 
 Then said Mercy, Oh that we might have 
 thy company to our journey's end . How car 
 such poor women as we hold out in a way so 
 full of troubles as this way is, without a friend 
 or defender ? 
 
 Then said James, the youngest of the boys, 
 Pray, sir, be persuaded to go with us, and help 
 us, because we are so weak, and the way so 
 dangerous as it is. 
 
 Great-heart. I am at my Lord's command- 
 ment: if he shall allot me to be your guide 
 quite through, I will willingly wait upon you. 
 But here you failed at first : for when he bid 
 me come thus far with you, then you should 
 have begged me of him to have gone through 
 with you, and he would have granted your re- 
 quest. However, at present I must withdiaw ; 
 and so, good Christiana, jNIercy, and my brave 
 children, adieu. 
 
 Then the porter, Mr. Watchful, asked Chris- 
 tiana of her countrj^, and of her kindred : and 
 she said, " I came from the city of Destruction ; 
 I am a widow woman, and my husband is dead ; 
 his name was Christian, the pilgrim." " How !'' 
 said the porter, "was he your husband?" 
 " Yes," said she, " and these his children ; and 
 this (pointing to Mercy) is one of my towns- 
 women." Then the porter rang his bell, as at 
 such time he is wont, and there came to the 
 door one of the damsels, whose name was 
 Humble-mind. And to her the porter said 
 " Go tell it within, that Christiana, the wife of 
 Christian, and her children, are come hither 
 on pilgrimage." She went in, therefore, and 
 told it. But oh, what noise for gladness was 
 therein when the damsel did but droj) that out 
 of her mouth ! 
 
 So they came with haste to the poiter, for 
 Christiana stood still at the door. Then some 
 of the most grave said unto her, " Come in, 
 Christiana, come in, thou wife of that good 
 man ; come in, thou blessed woman, come in, 
 with all that are with thee." So she went in, 
 and they followed her that were her children 
 
 •f How mindful is our Lord of us ! How gracious is 
 he to us ! What blessed provisions doth he make for 
 us! If pilgrims are attacked by Giant Grim, and ter- 
 rified with the sight of lions, thej' may be sure that it 
 is only a prelude to some sweet enjoyment of the Lord's 
 love, and that they are near to some sweet asyluiu, 
 some sanctuary of rest, peace, and comfort. 
 
THE PILGRIM'S PROGRESS. 
 
 201 
 
 and her companions. Now when they were 
 gone in, tliey were had into a large room, and 
 bid to tiit down; so tliey .nat down, and the 
 chief of the liouse were called to see aiul wel- 
 come the guests. Then they came in, and, 
 umlerstanding who they were, did salute each 
 t>ther witl» a kiss, and said " Welcome, ye ves- 
 sels of the grace of G<m1, welcome unto us who 
 are your faithful frienils."* 
 
 Now, because it wjw somewhat late, and 
 becau^e the pilgrims were weary with their 
 journey, and also made faint with the sight of 
 the tight and the terrible li«ms, they di-sired, as 
 soon as might be, to prepare to go to ri'st. 
 
 Nay," ssiid those of the family, "refresh 
 \ ourselves with a niors«'l of meat :" f«)r they 
 had prepareil for them a l:iml>, with the ac- 
 custotniil sjiuce thereto.f Kx. xii. G. For the 
 porter had heard before of their coming, and 
 had told it to ihem within. So when they had 
 »uppe*l, ancl ended their prayer with a psalm, 
 they desired they might go to rest. " But let 
 us," said Christiana, *' if we may be so bold its 
 to choose, l>e in that chamber that was my 
 husband's when he was here." .So they had 
 them up thither, and they all lay in a room. 
 John i. Ji). When they were at rest, Christiana 
 anil Mercy enteretl into discourse about things 
 that were convenient. 
 
 ChrUliana. Little did I think once, when my 
 husband went on pilgrimage, that I should 
 ve followtnl him. 
 
 ,. And you as little thought of lying 
 in his bed and in his chamber to rest, as you 
 do now.t 
 
 Chrittiana. And much less did I ever think 
 of seeing his face with comfort, and of wor- 
 shipping the Lord the King with him; and 
 yrt now I believe I shall. 
 
 Mfrc'j. Hark! don't you hear a noise? 
 
 t'hri*limut. Yes, 'tis, as I believe, the noise 
 >r ntusic, for joy that we are here. 
 
 * Ilero U % blofscd mark of being rp*»el« of tho 
 gr*ce of Qod, wb«n we delight in tho Kii;ht of, i)«luto, 
 and wrlcome other* in tho way to Ziuii, nod luulualljr 
 h.tre our heart* and affection* drawn out to each other 
 in loTc. Ob how *wi<«t it tho fclluw)ihi|> uf pilgrim* 
 below! what niatt it bo above! Infiuitt-ly nb«ve eon- 
 •(•plion. \mt^\. flr« oar *ouU with iho thought of over 
 being with thee and each other in thy kingdom. 
 
 f The I^nih i« Iho food of pilgrim*, and the rnd of 
 their conrcrtation. Reader, can rnu feed up»n Chriit 
 b/ faith ? I* the Itamb the noariihment of thy *oul, 
 and the portion of tbjr heart 1 Canil thou *ay, from 
 ■weel and blp«««d rxt M:< flcih it meat indeed, 
 
 and hit hliMd i* cl: I* it thy delight to 
 
 Ikiak of him, b«*i' ot ntiu, speak of him, abide in 
 
 Mercy. Wonderful! Music in th*" _flu»e 
 music in the heart, and music also in heaven 
 for joy that we are here ! || 
 
 Thus they talked awhile, and then Wtuok 
 themselvos to sUvp. .So in the morning when 
 tlu-y were awaketl, Christiana suid to Merc>', 
 " What was the matter that you did laugh in 
 your sleep to-night'? I suppose you were in a 
 dream." 
 
 Mercy. So I was, and a sweet dream it w»w ; 
 but are you sure I laughed? 
 
 ('hrUdann. Yes, you lauglnnl heartily ; but 
 pr'ythec, Mercy, tell me thy dream. 
 
 Mercy. I wjus a-dreaming that 1 sat all alone 
 in u solitary place, an<l wjuh bemoaning the 
 hardness of my heart. Now I ha«l not i«nt 
 there long, but methought many were gathered 
 about me to .see me, and to h'-ar what it wiw 
 that I said. So they hearkennl. an«l I went on 
 bemoaning tlie hanhu-ssof my heart. At thus, 
 some of them laughed at me, some called mo 
 fool, and some began to thrust me ulxiut. 
 With that, methought I looked up, and saw 
 one coming with wings towartb me. 8o he 
 came directly to me, and said, "Mercy, what 
 aileth thee?" Now when he had heard mo 
 make my complaint, he said, "IVace l>e to 
 thee:" he also wiped mine eyes with his 
 handkerchief, and clad me in silver and gold, 
 lie put a chaiit^'upon my neck, and ear-ringa 
 in mine ears, and a beautiful crown ui>on my 
 heatr. Ezek. xvi. 8, \:\. Tlu-n he took me by 
 the hand, and said, "Mercy, come after me." 
 So he went up, and I followrd till we came at 
 a golden gate. Then ho knocked: and when 
 they within had opened the man went in, and 
 I followed him up to a throne upon which One 
 sat, and he said to me, " Wclrome, daughter." 
 The place looked bright and twinkling, like 
 the stars, or rather like the .sun, and I thought 
 that I saw your hus!)and there. S^j I awoke 
 from my dream. Hut did I laugh ?$ 
 
 him, and live upon him? Oh ble** him, and praise 
 him for hi* mcroy ! 
 
 X I'ray, mind the above iweet note, " Christ'* botvm 
 i* for all pilgrim*." It i* there the weary find red 
 and the burdened *oul ento. Oh for more reclining* 
 of *oul upon tho pre<'i<>u< botom of our dear Lord. 
 We can l»e truly hnppy nowhere cite. 
 
 I Oh what precious harmony 1* ihii! how Joyful tA 
 be the tubjrot* of it, and to j-"> i" '' The free 
 sovereign gmce of (Sod i» the .1. ae j and 
 
 glory to Uod in the highest tb« u - ...-^nu. Il 
 
 i* the wonder and Joy of sinner* on eartk, and af 
 angel* in heaven. 
 
 ) Pray obterve thi* dream : it I* a moti precioM 
 one Indee 1 ^'■- ' • ' s- in the broad day "' •"•-< 
 
202 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Christiana. Laugh ! ay, and well you might 
 to see yourself so well. For you must give me 
 leave to tell you, that it was a good dream; 
 and that as you have begun to find the first 
 part true, so you shall find the second at last. 
 "God sjieaks once, yea, twice, yet man per- 
 ceiveth it not; in a dream, in a vision of the 
 night, when deep sleep falleth upon men, in 
 slumbering upon the bed." Job xxxiii. 14-16. 
 We need not, when abed, to lie awake to talk 
 with God; he can visit us while we sleep, and 
 cause us then to hear his voice. Our heart 
 oftumes wakes when we sleep ; and God can 
 speak to that, either by words, by proverbs, by 
 signs and similitudes, as well as if one was 
 awake.* 
 
 3Iercy. Well, I am glad of my dream, for I 
 hope, ere long, to see it fulfilled, to the making 
 of me laugh again. 
 
 Christiana. I think it is now high time to 
 rise, and to know what we must do. 
 
 Mercy. Pray, if they advise us to stay awhile, 
 let us willingly accept of the proffer. I am 
 the willinger to stay awhile here, to grow bet- 
 ter acquainted with these maids; methinks, 
 Prudence, Piety, and Charity have very comely 
 and sober countenances. 
 
 Christiana. We shall see what they will do. 
 oo when they were up and ready, they came 
 down, and they asked one another of their rest, 
 and if it was comfortable or not. 
 
 Very good, said Mercy; it was one of the 
 best night's lodgings that ever I had in my life. 
 
 Then said Prudence and Piety, If you will 
 be persuaded to stay here awhile, you shall 
 have what the house will afford. 
 
 Ay, and that with a very good will, said 
 Charity. So they consented, and stayed there 
 about a month or above, and became very 
 profitable one to another. And because Pru- 
 dence would see how Christiana had brought 
 up her children, she asked leave of her to cat- 
 echise them; so she gave her free consent. 
 Then she began with the youngest, whose 
 name was James. And she said, "Come, 
 James, canst thou tell me who made thee?" 
 
 James. God the Father, God the Son, and 
 God the Holy Ghost. 
 
 experience; for then it is we get the most blessed vis- 
 its from our Lord, when we get by ourselves and be- 
 moan the deadness of our poor hearts. True, we may 
 be laughed at, called foois, and despised by the pro- 
 fane and self-righteous, who do not feel the hardness 
 of their hearts, nor bemoa" themselves for it; yet the 
 loving, compassionate, tender-hearted Saviour is ever 
 Bear to \X3, he feels for us, sympathizes with us, will 
 
 Prudence. Good boy. And canst tliou tell 
 who saved thee? 
 
 James. God the Father, God the Son, and 
 God the Holy Ghost. 
 
 Prudence. Good boy still. But how dotl» 
 God the Father save thee? 
 
 James. By his grace. 
 
 Prudence. How doth God the Son save thee? 
 
 James. By his righteousness, and blood, and 
 death, and life. 
 
 Prudence. And how doth God the Holy 
 Ghost save thee ? 
 
 James. By his illumination, by his renova- 
 tion, and by his preservation. 
 
 Then said Prudence to Christiana, You are 
 to be commended for thus bringing up your 
 children. I suppose I need not ask the rest 
 these questions, since the youngest of them 
 can answer them so well. I will therefore now 
 apply myself to the next youngest. 
 
 Then she said. Come, Joseph, (for his name 
 was Joseph,) will you let me catechise you? 
 
 Joseph. With all my heart. 
 
 Priidoice. What is man ? 
 
 Joseph. A reasonable creature, made so by 
 God, as my brother said. 
 
 Prudence. What is sitiDiJOsed by this word — 
 saved f 
 
 Joseph. That man by sin has brought him- 
 self into a state of captivity and misery. 
 
 Prudence. What is supposed by his being 
 saved by the Trinity? 
 
 Joseph. That sin is so great and miglrty a 
 tyrant, that none can pull us out of its 
 clutches but God : and that God is so good and 
 loving to man, as to pull him indeed out of 
 this miserable state. 
 
 Prudence. What is God's design in saving 
 poor man? 
 
 Joseph. The glorifying of his name, of his 
 grace, and justice, etc., and the everlasting 
 happiness of his creature. 
 
 Prudence. Who are they that must be saved? 
 
 Joseph. Those that accept of his salvation. 
 
 Prudence. Good boy, Joseph; thy rao*;her 
 hath taught thee well, and thou hast hearkened 
 to what she has said unto thee. 
 
 Then said Prudence to Samuel, (who was 
 
 manifest himself to us, and revive us with the sense of 
 peace, the joy of hope, and the comforts of love. 
 
 * Oh how blessed are they who are watching and 
 waiting continually to hear the small still voice of the 
 Spirit speaking rest and peace to their souls by the 
 blood of the Lamb ! Oh how condescending is oui 
 Lord, thus to visit us, and converse with us in thn way 
 to his kinscdom ! 
 
THE PILGRIM'S PROGRESS. 
 
 203 
 
 the oldest son but one,) Come, Snrauel, arc you 
 willin",' that I should catechise you also? 
 
 Snituifl. Yes, forsooth, if you please. 
 
 Pnulence. What is heaven? 
 
 isiinnel. A place and state most blessed, be- 
 cause (lod dwflloth there. 
 
 IVtuiencr. What is hell? 
 
 •Samuel. A place and state most woeful, bc- 
 c.iusc it is the dwelling-place of sin, the devil, 
 Rjid death. 
 
 JYutlcinv. Why wouldst thou go to heaven? 
 
 Samuel. That I may see Ciod, and .serve him 
 without wearim-ss; that I may see Christ, and 
 love him everlastingly ; that I nuiy have that 
 fidness of the Holy Spirit in me that I am by 
 no means here enjoy. 
 
 Pnulence. A very good boy, and one that 
 has learned well. Then she a<ldressfd herself 
 to the elilest, whose name was Matthew ; and 
 she S4iid to him, Come, Matthew, shall I also 
 catechise ycju? 
 
 Malt hew. With a very good will. 
 
 J'ruileiice. I ask then, if there was ever any- 
 thing that had a being antecedent to or before 
 Gotl? 
 
 Malthew. No ; for God is eternal ; nor is there 
 anything, excepting himself, that had a being 
 until the beginning of the first day : " For in 
 six days the Lord made beavcu and earth, the 
 •ea, and all that in them is." 
 
 lYudenct. What do you think of the Bible? 
 
 Matthew. It is the holy word of CmkI. 
 
 Ih-u(lence. Is there nothing written theicbut 
 what you understand ? 
 
 Mutt hew. Yes, a great deal. 
 
 PruiJrnre. What tlo yt)U do whi-ii you metrf 
 with places therein that you do not under 
 stand ? 
 
 Matthew. I think God is wiser than I. 1 
 pray also that he will please to let me know all 
 therein that he knows will be for my good.* 
 
 JVuilnicr. How belit-ve you as touching the 
 resurrection of the dead? 
 
 Matthew. I believe they shall rise, the samo 
 that was buried ; the sanie in nature, though 
 not in corruption. And I believe this upon a 
 double account: First, because God has prom- 
 ised it; secondly, because he is able to pei*- 
 form it.t 
 
 Then saiil Prudence to the lioys, You must 
 still hearken to your iiiother, for she can learn 
 you more. You must al.so diligently give ear 
 to what good talk you shall hear from othent: 
 for your sake do they speak good things. Ob- 
 serve also, and that with carefulness, what the 
 heavens and the earth do teach you: but es- 
 pecially be much in the meditation of that 
 book that was the cause of your father's be- 
 coming a pilgrim. I, for my part, my chil- 
 dren, will teach you what I can while you are 
 here, and shall be glad if you will a^k mo 
 questions that tend to godly edifying. 
 
 CllArTKU VI. 
 
 Mr. Brisk poya his addrc*ni'S to Mercy. — MuUhcic taken ill, but recovers, ttc. 
 
 Now by that these pilgrims hail liecn at this 
 place u week, Mercy had a visitor that pre- 
 tende<l some good-will unto her, and his name 
 was Mr. Itrisk, a man of some breeding, and that 
 pretended to religion : but a num that stuck 
 very close to the world. So he came once or 
 Iw icy?, or more, to Mercy, and ofl'ered love unto 
 her. Now Mercy was of a fair countenance, 
 ■nd therefore the more alluring. Her mind 
 also was, to be always burying of herself in 
 doing; for when she had nothing to do fur 
 hentclf. she would be making of hose and gar- 
 
 * Though Ihi* 11 »D*werv<l with the tiniplioitjr of » 
 MM, jrl it i«. Mid er«T will l>«, (ho liin(ii»go of cvcrjr 
 lather iu C'hritt. Ila|>p3r tliono wbn«o (pirits Ufa ciMt 
 into thi* bunihir, blrf.inl muulii ! Oh tb*t Ibi* tpiril 
 ma/ ftcc»iii(.ai>/ u« in all onr loKMnhM, iu all our 
 
 ments for others, and would bestow them upon 
 them that had need. And Mr. Hrisk, not 
 knowing where or how she dispo.He<i of what 
 she made, scented to be greatly taken, for that 
 ho found her never idle. " I will warrant her 
 a good housewife," (pjolh he to luni-self 
 
 Mercy then revealed the busim-^M to the 
 maidens that were of the house, and in<|tiired 
 of them concerning him; fi»r they did know 
 him better than she. So they told her, that 
 he was a ver)' busy young man. -.^uA «.i». thai 
 pretended to religion; but w <!, 
 
 t Here ia the foundation of faith and ih« triumph 
 of hope, 0<hI'« faithf'!'. •• '■■ t"< . ...t...... and hit 
 
 puwor to prrfura. Ii ' . "Uat 
 
 ■hould »'n • ■■ ' •" -i«' "• 
 
 may. wo ■ 'nal objg«Uoaa, aM 
 
 trample u| .. 
 
204 
 
 JBUNYAN'S COMPLETE WORKS. 
 
 a stranger to the power of tliat wliicli is 1 
 good. 
 
 Nay then, said Mercy, I will look no more 
 on him ; for I purpose never to have a clog 
 to my soul.* 
 
 Prudence then replied, that there needed no 
 great matter of discouragement to be given to 
 him ; for continuing so as she had begun, to do 
 for the poor, would quickly cool his courage. 
 
 So the next time he comes, he finds her at 
 her old work, a-making of things for the poor. 
 Then said he, " What, always at it?" "Yes," 
 said she, "either for myself or for others." 
 " And what canst thou earn a day ?" quoth he. 
 "I do these things," said she, "that I may be 
 rich in good works, laying a good foundation 
 against the time to come, that I may lay hold 
 of eternal life." 1 Tim. vi. 17, 19. " Why, 
 pr'ythee, what dost thou do with them ?" said 
 he." " Clothe the naked," said she. With that 
 his countenance fell. So he forbore to come 
 at her again. And when he was asked the 
 reason why, he said that Mercy was a pretty 
 lass, but troubled with ill conditions.! 
 
 When he had left her. Prudence said, Did I 
 not tell thee that Mr. Brisk would soon forsake 
 thee? yea, he wnll raise up an ill report of 
 thee : for, notwithstanding his pretence to re- 
 ligion, and his seeming love to mercy, yet 
 mercy and he f.re of tempers so different, that 
 I believe they will never come together. 
 
 Mercy. I might have had husbands before 
 now, though I spoke not of it to any; but 
 they were such as did not like my conditions, 
 though never did any of them find fault with 
 my person. So they and I could not agree. 
 
 Prudence. Mercy in our days is but little set 
 by, any further than as to its name ; the prac- 
 tice which is set forth by thy conditions there 
 are but few that can abide. 
 
 Well, said JMercy, if nobody will have me, I 
 will die a maid, or my conditions shall be to 
 
 * Most blessed resolution ! Ah, pilgrims, if you 
 were more wary, how many troubles would you escape, 
 and how much more happy would you be iu your pil- 
 grimage ! It is for want of this wisdom that many 
 bring evil upon themselves. 
 
 f How easily are the best of characters traduced, 
 and false constructions put upon the best of actions ! 
 Reader, is this your lot also? Mind your duty. Look 
 to your Lord. Persevere in his works and ways : and 
 leave your character with Him to whom you can trust 
 your soul. For if Grod be for us, who shall be against 
 us ? "What shall harm us, if we be followers of that 
 T?hich is good? 
 
 t Though we arc to beware of a censorious spirit in 
 regard to professors, yet when they give evidence by 
 
 me as a husband, for I cannot change my na« 
 ture ; and to have one that lies cross to me in 
 this, that I purpose never to admit of as long 
 as I live. I had a sister, named Bountiful, 
 that was m<xrried to one of these churls, but he 
 and she could never agree; but because my 
 sister was resolved to do as she had begun — 
 that is, to show kindness to the poor — there- 
 fore her husband first cried her down at the 
 cross, and then turned her out of his doors. 
 
 Prudence. And yet he was a professor, I 
 warrant you ! 
 
 Mercy. Yes, such a one as he was, and of 
 such as the world is now full ; but I am for 
 none of them all.t 
 
 Now Matthew, the eldest son of Christiana, 
 fell sick, and his sickness was sore upon him, 
 for he was much jiained in his bowels, so that 
 he was with it, at times, pulled, as it were, 
 both ends together. || There dwelt also not fai 
 from thence one Mr. Skill, an ancient and 
 well-approved physician. So Christiana de- 
 sired it, and they sent for him, and he came : 
 when he was entered the room, and had a little 
 observed the boy, he concluded that he was 
 sick of the gripes. Then he said to his mother, 
 "What diet has Matthew of late fed upon?" 
 " Diet !" said Christiana, " nothing but what is 
 wholesome." The physician answered, "This 
 boy has been tampering with something that 
 lies in his maw undigested, and that will not 
 away without means. And I tell you he must 
 be purged, or else he will die." 
 
 Then said Samuel, Mother, what was that 
 which my brother did gather up and eat so soon 
 as we were come from the gate that is at the 
 head of this way ? You know that there was 
 an orchard on the left hand, on the other side 
 of the wall, and some of the trees hung ovei 
 the wall, and my brother did pluck and eat.g 
 
 True, my child, said Christiana, he did take 
 thereof and did eat, naughty boy as he was. I 
 chid him, and yet he would eat thereof. 
 
 their walk that they are not what they profess to be, 
 holy followers of the Lamb, we are by no means to be 
 deceived by them. For we have an unerring rule laid 
 down by our Lord to judge of them, "Ye shall know 
 them by their fruits," (Matt. vii. 16 ;) yea, and we 
 ought to be faithful to them too, by reproving them in 
 the spirit of humility and love. 
 
 II See the effects of sin. It will pinch and gripe the 
 conscience and make the heart sick. 
 
 ^ Observe how useful pilgrims arc to each other in 
 faithfully reminding them of their conduct. Though 
 this sin was committed some time past, and neither 
 Matthew nor his mother thought of it, yet it must ba 
 brought to light and repented of. 
 
THE PILGRIM'S PROaiiESS. 
 
 206 
 
 Sl-ill. I knew he had eaten something that 
 waa not wholesome food ; and that tlcjd, to wit, 
 that fruit, is even the most hurtful of all. It 
 is the fruit of lieelzebub's orcliard. I do mar- 
 vel that none did warn you of it ; many have 
 died thereof.* 
 
 Tluii Ciiristiana bepm to cry ; and she said, 
 " O nauylity hoy ! untl O careless mother! what 
 ihall I do for my son?" 
 
 StUL Come, do not bo too much dejected ; 
 tlie boy may do well again, but he must purge 
 and vomit. 
 
 Chiis/ianii. rray, sir, try the utnuMt of your 
 skill with him, whatever it c«>sts. 
 
 il*t-j7/. Nay, I hope I shall be reasonable. So 
 he made him a purge, but it was too weak; it 
 was said it was made of tlic blood of a goat, 
 the ilhIios of a heifer, and with some of the 
 juice of hyssoj), t^c. lieb. ix. I'A, 19; x. 1,4. 
 When Mr. Skill had seen that that purge was 
 too weak, lie made him one t<» the purpose: it 
 was made es ctirne et sanguine ChriMi,^ (John 
 vi. 54, 57; Heb. ix. 14;) you know physicians 
 give strange medicines to their patients : and it 
 w:u>* made up into pills, with a promise or two, 
 and a proportionable quantity of salt. Mark 
 ix. 41'. Now ho wiLs to take them three at a 
 time, liisting, in half a quarter of a ]>int of the 
 tears of repentance. Zivh. xii. 10. When this 
 potion was prepared and brought to the boy, 
 he was loth to take it, though torn with the 
 grip«.>i< as if he should be pulle<l in piwes. 
 "Come, come," said the physiciaii, "you must 
 take it." " I' iist my stomach," said 
 
 the l>oy. " I ; • you take it," said his 
 
 mother. " I shall vomit it up again," .nuid the 
 boy. " Pray, sir," said Christiana to Mr. Skill, 
 '* how does it tAste?" "It has no ill t^tc," 
 says the doctor ; and with that she touched one 
 of the pills with the tip of her tongue. "Oh, 
 Matthew," said she, " this potion is sweeter 
 
 * Hero is conriction for Ibe mother in not warning 
 «f «io ar.d chiiiini; for it. She takct it honip, fall* 
 muder the «cn«« of it, and ia grieved for it. A tender 
 «..(.« jience if > bictfcd *ign of a graciou* heart. Ye 
 par^nLi who know the love of Christ, watch <>\er /uur 
 ebildr«n ; •«« to it leit jro imarl for their linn in not 
 warning aqd teaching them that the fear of the Lord 
 ij to depart from all evil; yea, to abstain from the 
 Tery ajun-arancc of it. 
 
 f Mr. Bunyan'* great modaaty and humility aro 
 truly ad oil rattle ; ihuugh be quote* Iwitin, yet, a* bo 
 did not underitand it, he tell* u« in the margin, "The 
 Latin I borruw." The Bngliib is, "Of the flenh and 
 of the blood of n.rnr." Tlii« ;■• t5i.- .u.Iv i, ,ti .n f.,r 
 •in-tiek toul*. 
 by faith kc«p« ■ ^ ■ 
 
 than honey. If thou lovest ti»y mother, if 
 thuu lovest thy brothers, if thou lovest Mercy, 
 if thon lovest thy life, tiike it." So with much 
 ado, after a short prayer for \\\y ' ' 
 G<hI upiin it, he took it, and it wr. . 
 with him. It caused him to purge, ii cau:>i-«i 
 him to sleep, and to rest quietly ; it put him 
 into a fine heat and breathing sweat, and it 
 quite rid him of his gripes.J 
 
 So in a little time he got U]> and walked 
 about with a staff, and would go from r>M,in to 
 room and talk with Prudence, I'iety, and ( Ini- 
 rity of his distemper, and how ht- wiis la alid. 
 
 So, wla-n the boy wjls healed, Ch^i^ti;u^a 
 asked Mr. Skill, saying, "Sir, what will con- 
 tent you for your pains and care to and of my 
 child?" And he said, "You must pay the 
 Mjuster of the College of Physicians according 
 to rules nuide in that case juid providi-d." 
 Ueb. xiii. 11-15. 
 
 But, sir, sjiid she, what is this pill g(x)d for 
 else? 
 
 AX-i7/. It is an universal pill; it is good 
 against all diseases that pilgrims are incident 
 to; and when it is well prepared will kc-p 
 good time out of mind. 
 
 ChrUtiana. Pray, sir, nuikc mo up t\»<lve 
 boxes of them; for if I can get these 1 will 
 never tjike other physic. 
 
 Sk-ill. These pills are good to prevent dis- 
 cascM, as well as to cure when one is sick.|| 
 Yea, I dare say it, and stand to it, that if a 
 man will but use this physic :ts he should, it 
 will make him live for ever. John vi. 5S. IJut, 
 g<MHl Christiana, thou must give these pills no 
 c»ther way hut as I have prescribed; for if you 
 do they will do no goo<l. So he gave unto 
 Christiana physic for herself and her boys, 
 and for Mercy, and bid Matthew take heed 
 how he ate any more green plums, and kissed 
 him and went his way. 
 
 these, and nothing but Ihrse, can heal and restore u*. 
 Yet there it in our natur« an unaccountable reluotano* 
 to receive theae through the unbelief which work* io 
 u«. bo .Matthew found it. 
 
 \ See the blefied eflVcta it receiving Cbr 
 undor thr- •rn'r nf »in nnrj (Ii«fTT«« fr,r •in. 
 a pf' a 
 
 hi« !• ■ , . . 11- 
 
 tcienco Irom guiii ! it i« >• 
 
 and grao« which bcalj, reit": >r(/ 
 
 happy and Joyful in God. 
 
 I O piigrimi! let not a day pa«J with .n* hsTlTij: n- 
 oource to (ho life and death uf '. 
 
 i;»r i.\ Us-h ui u n.m i.!.-. ■!.. I 
 
 s •• Hi 
 
206 
 
 BUNYAN'S COMPLETE WORKS. 
 
 It was told you before that Prudence bid 
 ilie boys that if at any time they would they 
 should ask her some questions that might be 
 l)rofitablc, and she would say something to 
 them. 
 
 Then Matthew, who had been sick, asked 
 her. Why, for the most part, physic should be 
 bitter to our palates ? 
 
 Prudence. To show how unwelcome the Avord 
 of God, and the effects thereof, ai-e to a carnal 
 heart. 
 
 Matthew. Why does physic, if it does good, 
 purge and cause to vomit? 
 
 Prudence. To show that the word, when it 
 works eiFectually, cleanseth the heart and 
 mind. For look, what the one doth to the 
 body the other doth to the soul. 
 
 Matthew. What should we learn by seeing 
 the flame of our fire go upwards, and by see- 
 ing the beams and sweet influences of the sun 
 strike downwards? . 
 
 Prudence. By the going up of the fire we are 
 taught to ascend to heaven by fervent and hot 
 desires. And by the sun sending his heat, 
 beams, and sweet influences downwards we are 
 taught that the Saviour of the world, though 
 high, reaches down with his grace and love to 
 us below. 
 
 3Iatthetv. Whence have the clouds their 
 water? 
 
 Prudence. Out of the sea. 
 
 Matthew. Wliat may we learn from that? 
 
 Prudence. That ministers should fetch their 
 doctrine from God. 
 
 Matilicw. Why do they empty themselves 
 upon the earth? 
 
 Prudence. To show that ministers should 
 give out what they know of God to the 
 world. 
 
 Matthew. Why is the rainbow caused by the 
 sun? 
 
 Prudence. To show that the covenant of 
 God's grace is confirmed to us in Christ. 
 
 Matthew. Why do the springs come from the 
 gea to us through the earth? 
 
 Prudence. To show that the grace of God 
 comes to us through the body of Christ. 
 
 Matthew. Why do some of the springs rise 
 out of the top of high hills? 
 
 Prudoice. To show that the spirit of grace 
 shall spring up in some that are great and 
 mighty, as well as in many that are poor and 
 low. 
 
 Matthev). Why doth the fire fasten uj^on the 
 candlewick? 
 
 Prudence. To show that unless grace doth 
 
 kindle upon the heart there will be no true 
 light of life in us. 
 
 Matthew. Why is the wick, and tallow, and 
 all spent to maintain the light of the can- 
 dle? 
 
 Prudence. To show that body, and soixl, and 
 all should be at the service of, and spend them- 
 selves to maintain in good condition, that grace 
 of God that is in us. 
 
 Matthew, Why doth the pelican pierce he: 
 own breast with her bill? 
 
 Prudence. To nourish her young ones 
 with her blood, and thereby to show that 
 Christ the blessed so loved his young, his 
 people, as to save them from death by his 
 blood. 
 
 Mattheiu. What may one learn by hearing 
 the cock to crow? 
 
 Prudence. Learn to remember Peter's sin 
 and Peter's repentance. The cock's crowing 
 shows also that day is coming on; let then the 
 crowing of the cock put thee in mind of that 
 last and terrible day of judgment. 
 
 Now about this time their month was out, 
 wherefore they signified to those of the house 
 that it was convenient for them to up and be 
 going. Then said Joseph to his mother, "It 
 is proper that you forget not to send to the 
 house of Mr. Interpreter, to pray him to grant 
 that Mr. Great-heart should be sent unto us, 
 that he may be our conductor for the rest of 
 the way." " Good boy !" said she, " I had al- 
 most forgot." So she drew up a petition, and 
 prayed Mr. Watchful, the porter, to send it by 
 some fit man to her good friend Mr. Interpre- 
 ter ; who, when it was come and he had seen 
 the contents' of the petition, said to the mes- 
 senger, "Go tell them that I will send 
 him." 
 
 When the family where Christiana was saw 
 that they had a purpose to go forward, they 
 called the whole house together to give thanks 
 to their King for sending of them such profit- 
 able guests as these. Which done, they said 
 unto Christiana, "And shall we not show. thee 
 something, as our custom is to do to j)ilgrims. 
 on which thou mayest meditate when thou art 
 on the way?" So they took Christiana, her 
 children, and Mercy into the closet and showed 
 them one of the apples that Eve ate of, and 
 that she also did give to her husband, and that 
 for the eating of which they were both turned 
 out of Paradise, and asked her what she 
 thought that was. Then Christiana said, " It 
 is food or poison, I know not which." So 
 they opened the matter to her, and she held 
 
THE PILGRIM'S PiJOOilf.XV 
 
 ^^ 
 
 207 
 
 up ner hands aud wondered.* Gen. iii. 1, G; 
 Rom. vii. '2-i. 
 
 Then they had her to a place and sliowed 
 her Jacob's hulder. Now at that time there 
 were some anijols ascendinj^ upon it. So 
 ChriHtiana lookeil and looked to see the anj^els 
 poup; so did the rest of tlu* company. Gen. 
 xxviii. 12. Tlien they were jjoin;; into an- 
 other place to show them ainnethinp else ; but 
 James said to his mother, " I'ray bid them 
 stiiy here n little longer, for this is a curious 
 siplit." S> they turned aijain, and stood feed- 
 inj? their eyes with this so pleasant a prospect 
 After this they ha«l them into a place where 
 did ham; up a golden aitrfmr ; so they bid 
 Christiana take it down ; for, said they, you 
 -liall have it with you, for it is of absolute 
 necessity that you should, that you may lay 
 hold of that within the veil and stand stead- 
 fast in c:ise you should meet with turbulent 
 weather: so they were glad thereof t Joi-l iii. 
 ItJ; Heb. vi. 11). Then they t..ok them, and 
 had them to the mount upon which .\braham, 
 'Ur father, offered up Isaac his son, and showed 
 I hem the altar, the wood, the fire, and the 
 knife; for they remain to be seen to this very 
 flay. When they luul seen it they held up 
 tlu'ir hands and blessed themselves, and said. 
 "Oh what a man for love to his Master and 
 for denial to himself wan Abraham I" After 
 they had showed thorn all the.se things, Pru- 
 ' took them into a dining-room, where 
 
 a pair of excellent virginals; .so she 
 I^...<1 upon them, and turm-d what she had 
 pimwfd tluin intothis excellent song, saying — ■ 
 
 " Ero's apple wo hftro showed you ; 
 
 Of that b« rou awaro ; 
 Ton have seen Jacob'« laililcr too, 
 
 rpon whieh anf;cl» arc: 
 An anchor you received hare; 
 
 Hut let not Iheao iiufftcc, 
 Until with Abra'm y»u have gave 
 
 Your be»t for »acriCcc." 
 
 Now about this time one knocked at the 
 
 * It i* not cnoai^h that the Holy Spirit convino«i n> 
 of (in prerioQf to our firiit Dcttini; out on pilf^image, 
 and makei u« nentible of our want of Chri't. Imt he 
 al<<> kerfi* up a light and a Mnie of lh<- ' -i 
 
 tf« orii;i''>' ^''•i"'''. •»*'*'" a* "ur actual tri- 
 Thii ' at «in, at ouro-lvet, and 
 
 at tb<' ' Kg a •acrifire forour *in«. 
 
 t Thi« \* the anchor of hope. Thi« keep* lhi» noul 
 •afe and #tcady to Jetn*, who '\» the only object of our 
 
 'pe. Ilnpe (prinK* from faith. It it an exprctatinn 
 ■ \ the fulfllment of thoH> ibinff* that are pruini«-d in 
 th" word of truth by the <)<>d of all {(race. Faith r«- 
 «ciTr4 thrm, tru<ti in thotn, rrlirt uiioii tticin. and 
 
 door: so the ^.(nt r Ppvi«< U, and Wto'"!, Mr. 
 Great-heart wa^-i-tityi"' U"» \vb*iti ho wa« 
 come in, what joy w r it came now 
 
 afresh again into tin ir niin.iH how but a 
 while aijo he had slain old Grim Hlo^Mly-man, 
 the giant, and had delivered them from the 
 lions. 
 
 Then saiil Mr. Great-heart to ChriBtinna 
 and to Mercy, My Lord has sent each of you 
 a bottle of wine, and also some parched corn, 
 together with a couple of pomegninati^ ; he 
 has also sent the b<»ys .some figs and raisimt; 
 to refresh ye)u in your way. J 
 
 Then they addres-si'd themselves to tholl 
 jonnii-y, and rrudence and I'irty wt'ut along 
 with them. When they can»e at the gate, 
 Christiana asked the porter if any of late 
 went by. He said. No, only one, some timo 
 since, who also ttdd me that of late there had 
 been a great robbery eommitte<l on the King's 
 highway as you go; but, said he, the thieves 
 are taken, and will shortly be tried for their 
 lives. Then Christiana and Mercy were afraid, 
 but Matthew said. Mother, fear nothing as 
 long as Mr. Great-heart is to go with us and 
 to be our conductor. 
 
 Then said Christiana to the porter. Sir, I 
 am niiu-h obliged to you for all the kindn(*sses 
 that you have showed to nie since I came 
 hither; and also for that you have been so 
 loving and kind to my children ; I know not 
 how to gnitify your kindness: wherefore i>ray, 
 as a token of my respects to you. accept of this 
 small mite. So she put a gold -i his 
 
 hand, and he made her a low and 
 
 .said, "Let thy garnient.s be always wiiitr, and 
 let thy head want no ointment. Let Mercy 
 live and not die, and let not her works be 
 few." And to the boys he said, " Do you fly 
 youthful lusts, and follow after godliness with 
 them that are grave atul wise ; so shall you 
 put gladnt"ss into your mother's heart, and 
 obtain praise of all that are sober-minde*!." 
 So they thanked the ^>orter and .Ii nnrted. 
 
 Hops wail t for the full aecoi: ; and •qjo/ 
 
 mrnt of them. 
 
 \ Ob how rcTiving and refre«h{o( ar« ibor* lor* 
 token* from our Lord! Grval- heart never comae 
 emi'v Ii.ii: lid. He alwsyi impire* with oottr«(« 
 
 r lh\t ttm |.*l„'rtm< 
 their kind • 
 e»teem of tl;- 
 prr.riit ihi_\ 
 tx half of tl» 
 
 unto you tpiriluAl ibir. 
 ■h^ll rrai> Tour carnal il' 
 
 fh»r.kful for 
 
 •hrlr 
 
 th« 
 
 *M ibiag if W9 
 
208 
 
 BUNYAN'S COMPLETE WORKS. 
 
 CHAPTER VII. 
 
 The Filgriins pursue their journey, and pass throngh the Valley oj Humiliation and cf the 
 
 Shadow of Death. 
 
 Now I saw in my dream that they went for- 
 ward until they were come to the brow of the 
 hill, where Piety, bethinking herself, cried 
 out, Alas! I have forgot what I intended 
 to bestow upon Christiana and her compan- 
 ions : I will go back and fetch it. So she 
 ran and fetched it. While she was gone, 
 Christiana thought she heard in a grove, a 
 little way off, on the right, a most curious 
 melodious note, with words much like these : 
 
 " Through all my life thy favour is 
 So frankly show'd to me 
 That in thy house for evermore 
 My dwelling-place shall be." 
 
 And listening still she thought she heard 
 another answer it, saying, 
 
 "For why? The Lord our God is good, 
 nis mercy is forever sure: 
 His truth at all times firmly stood, 
 And shall from age to age endure." 
 
 So Christian asked Prudence what it was 
 that made those curious notes. They are, said 
 she, our country birds : they sing these notes 
 but seldom, except it be at the spring, when 
 the flowers appear and the sun shines warm, 
 and then you hear them all the day long. I 
 often, said she, go to hear them : we also oft- 
 times keep them tame in our house. They are 
 very fine company for us when we are melan- 
 choly ; also they make the woods, and groves, 
 and solitary places, places desirous to be in.-- 
 Sol. Song ii. 11, 12. 
 
 By this time Piety was come again ; so she 
 said to Christiana, Look here, I have brought 
 thee a scheme of all those things that thou hast 
 
 • You see these joyful notes spring from a sense of 
 pcarness to the Lord and a firm confidence in his di- 
 vine truth and everlasting mercy. Oh when the Sun 
 of righteousness shines warmly on the soul and gives 
 us clearly to see these, it makes the pilgrims sing most 
 sweetly and shout most joyfully indeed. These songs 
 approach very nearly to the heavenly music in the 
 realms of glory*. 
 
 t After being thus highly favoured with sensible 
 comforts in the views of faith, the comforts of hope, 
 and the joys of love, see the next step those pilgrims are 
 to take : it is down the hill DiflSculty, into the Valley 
 of Humiliation. What doth this place signify? A 
 
 seen at our house, upon which thou mayest 
 look when thou findest thyself forgetful, and 
 call those things again to remembrance for thy 
 edification and comfort. 
 
 Now they began to go down the hill to the 
 Valley of Humiliation. It was a steep hill 
 and the way was slippery, but they were very 
 careful ; so they got down pretty well. When 
 they were down in the valley,! Piety said to 
 Christiana, This is the place where your hus- 
 band met the foul fiend Apollyon, and where 
 they had the great fight that they had : I know 
 you cannot but have heard thereof. But be of 
 good courage ; as long as you have Mr. Great- 
 heart here to be your guide and conductor, we 
 hope you will fare the better. So when these 
 two had committed the pilgrims unto the con- 
 duct of their guide, he went forward and they 
 went after. 
 
 Then said Mr. Great-heart, We need not be 
 so afraid of this valley, for here is nothing to 
 hurt us unless we procure it ourselves. It is 
 true Christian did meet here with Apollyon, 
 with whom he had also a sore combat; but 
 that fray was the fruit of those slips that he 
 got in going down the hill, for they that get 
 slips there must look for combats here. And 
 hence it is that this valley has got so hard 
 a name. For the common people, when they 
 hear that some frightful thing has befallen such 
 an one in such a place, are of opinion that that 
 place is haunted with some foul fiend or evil 
 spirit ; when, alas ! it is for the fruit of their 
 doing that such things do befall them there.J 
 
 This Valley of Humiliation is of itself as 
 fruitful a place as any the crow flies over ; and 
 I am persuaded, if we could hit upon it, we 
 might find somewhere hereabout something 
 
 deep and abiding sight and sense of ourselves, of our 
 ruined state, lost condition, and desperate circum- 
 stances as fallen sinners. 
 
 J What a great blessing it is to have Great-heart in 
 the Valley of Humility ! How sad it is for pilgrims to 
 procure evils for themselves by their sin and folly! 
 How joyful is it to know that "like as a father pitieth 
 his children, so the Lord pitieth them who fear him '." 
 Ps. ciii. 13. Yet if we slip we shall be sure to smart. 
 If we do not hold fast faith, hope, love, and obedience, 
 Satan will attack, distress us in some sort, and prevail 
 against us, and then we shall bring up an evil report 
 of the safe and fruitful Valley of Humiliation. 
 
THE PILGRIM'S PROGRESS. 
 
 209 
 
 lliat might give lus an acccmnt why Christian 
 
 was so hardly bcst-t iu this phiie. 
 Theu James said to his mother, " Lo, yon- 
 
 vli-r stamLs a pilhir, and it looks as if sonuthing 
 
 wjus written thereon; let us go and see what it 
 " So they went and found there written, 
 liPt Christian's sliiw before he eume hither, 
 
 anil the burden that he met with in this plaee, 
 
 lea warning to those that come after." " Lo," 
 id their guide, "did I not tell y«iu that there 
 
 nii^ S4.Mnething herealH>uts that would give in- 
 i timation of the reason why Christian was so 
 
 ■ ird bt-sct in this place?" Then, turning to 
 
 ristiami, he said, N«»ilisj<aragement toChris- 
 
 .11, more than t<» many others whose hap and 
 
 '. it w:ts. For it is easier going up than ilown 
 
 n hill, and that can be said but of few hills 
 
 ; all tluwe parts ui the world. IJut we w ill 
 
 ive the giKul man : he is at rest ; he also hail 
 
 victory over his enemy: let Him that 
 
 a above grant that we fare no worse 
 
 ; -u we come to be tried than he! 
 
 lUit we will come again to tiiis Valley of IIu- 
 
 lintion. It is the bt*st and mo>t fruitful piece 
 
 :;round in all the.se parts. It is a fat gnmnd, 
 
 A, as y»>u see, consi-steth much in meadows; 
 
 • I if a man wjls to come here in thesummcr- 
 
 ,,. .,H we do now, if he knew not any thing 
 
 ■ t', and if he also delighted himself 
 
 if his eyes, he might see that which 
 
 uld be delightful to him. IWhold how ijreen 
 
 n valley is, also how beautiful with lilies. 
 
 ^ <\. Song ii. 1; James iv. (5; 1 Pet. v. r». I 
 
 ive also known uumy labouring men that 
 
 .ve got go<xl estates in this Valley of Hu- 
 
 b niiliation, (for"(.f<Kl ri»si->t'.'th the pnuid, but 
 
 L'iveth more grace to the luunble.") for iiubid 
 is a very fruitful soil, and doth bring fortli 
 . handfuls. Some also have wishe<l that the 
 
 luxt way to their Father's h<iuse were here, 
 it they might Ik* troubled no more with 
 ;her hills or mountains to go over: but the 
 .V is the way, and there is an end.* 
 Now, as they were going along and talking, 
 •y espied a l>oy feeding his father's sheep. 
 
 . '■ > •■• •• w ;■• *•■ — '...1...- 1-,.' of a 
 
 very 
 i« ttltrr Itii-v havf Ihth Isrourvd 
 
 .. ..1,1 .-..., if. rf. I hv th.. \i, w. ..r 
 
 'in, tbrv iiittv icnr kiiU 
 
 iiiinuin,; \.-iy t!i< v Kro 
 
 i »nd coolrotvil ; for I. I tlio 
 
 T.->r'I, t.t I ill (ho drji' r bu 
 
 < uf hi* lore aiitl the 
 
 , '. Thuujh I am cni|>(ir<l 
 
 U 
 
 fresh and well-favoured countenance ; and as he 
 .s:il by himself he sang. Hark, sjiid Mr. Clreat- 
 heart, to what the shepherd's boy saith. So 
 they hearkened, and he s;iid — 
 
 " Ho tliiil is i|iiw« uiH<(l8 fi-ar no full; 
 Wvi tlint \* low, no prido : 
 Ho thiit is huuiblu evor vhsll 
 lluvo Gud to be bis guide. 
 
 " I am content with wbat I b.kvo, 
 Littlu bo it or inuob : 
 And, Lord, contt-ntiueat dill I craTe, 
 ItooiiuMo tbuu savcst such. 
 
 '* Fulness to such a burden if 
 TliHt go on |iilgriiuaKe : 
 Iluro little, and hereafter bliss, 
 la best fruui ugc to ago."'f' 
 
 Then said the guide, Do you liear him? 1 
 will dare t»>.sjiy this boy lives a merrier life, and 
 wears more of the herb calletl hrart's tune iu 
 his bosom, than he that is clad in silk and vel- 
 vet. IJut we will proceed in our discourse. 
 
 In this valley our Lord formerly had his 
 country-house; he loved much to be here: he 
 loved also to walk in thi-se meadow. s, and he 
 found the air was ple;Lsant. Besides, here » 
 man shall be free from the noise and fron» tht 
 hurryings of this life; all states are full ol 
 noise and confusion, only the Valley of Hu- 
 miliation is that empty and solitary place. 
 Here a nuin shall not be let and hindered in 
 his conU-'mplation, as in other places he is ai)t 
 to be. This is a valley that nttbody walks in but 
 those that love a pilgrim's life. And though 
 Christian had the hard hap to nie»'t with Apol- 
 lyon and to enter with him a brisk encounter, 
 yet I must tell you that in former times men 
 have met with angels here, have found p«'arU 
 hero, and have iu this place found the wonls 
 of life.: IIos. ii. 4, T). 
 
 Did I say our Lord had here in former days 
 his c«)untry-house, and that he loved here to 
 walk? 1 will add in this place, that to the 
 j)Coplc that love and trace these grounds he hiw 
 left a yearly revenue, t<> !• ' .i'ltMiiv ,,:,id them 
 
 of all, >ct I have an inexl ■■ Jesus, to 
 
 (a|t|<ly me with all I want auU ntl I iiu|ji-. 
 
 t Mob. xiii. b. 
 
 X Kver romomber the word of our ;;r*oi..ii« Lord. " It 
 is enough for the ili.<<ei|ilo lli.it h.- »■ ;i« Ux- M-i»«rr." 
 If your Lord niado ii hi- '*>'• 
 
 Valley of Hnniilia ; u. !. v i« 
 
 thi«vi»llry. Tl " »» 
 
 a destroyer hrr. ■ • ■ '«"' 
 
 ibe |M»iicr of y l"r though the 
 
 Lord U bijh, y 'ho l..i.ly. 
 
210 
 
 BUNYAN'S COMPLETE WORKS. 
 
 at certain seasons for their maintenance by the 
 way, and for their further encouragement to 
 go on their pilgrimage. 
 
 Now, as they went on, Samuel said to Mr. 
 Great-heart, "Sir, I perceive that in this valley 
 my father and ApoUyon had their battle, but 
 whereabout was the fight? for I perceive this 
 volley is large." 
 
 Greaf-hearf. Your father had the battle with 
 A pollyon at a place yonder before us, in a nar- 
 row i)a.ssage, just beyond Forgetful Green. 
 And indeed that place is the most dangerous 
 place in all these parts, for if at any time pil- 
 grims meet with any brunt, it is when they 
 forget what favours they have received and 
 how unworthy they are of them.* This is the 
 place also where others have been hard put to 
 it. But more of this place when we are coine 
 to it ; for I persuade myself that to this day 
 there remains either some sign of the battle, 
 or some monument to testify that such a battle 
 was there fought. 
 
 Then said ]Mercy, I think I am as well in 
 this valley as I have been anjTN-here else in all 
 our journey : the place, methinks, suits with 
 my spirit. I love to be in such places where 
 there is no rattling with coaches, nor rumbling 
 with wheels ; methinks, here one may, with- 
 out much molestation, be thinking what he 
 is, whence he came, what he has done, and to 
 what the King has called him : here one may 
 think, and break at heart and melt in one's 
 spirit, until one's eyes become as "the fish- 
 pools of Heshbon." They that go rightly 
 through this "valley of Bacca" make it a 
 well; the rain (that God sends down fi-om 
 heaven upon them that are here) " also fiUeth 
 the pools." This valley is that from whence 
 also the King will give to them their vineyards, 
 (Song Sol. vii. 4; Psalm Ixxxiv. 6; Hos. ii. 
 15;) and they that go through it shall sing as 
 Christian did, for all he met with Apollyon. 
 
 It is true, said their guide, I have gone through 
 this valley many a time, and never was better 
 than when here. I have also been a conductor 
 to several pilgrims, and they have confessed 
 the same. "To this man will I look, (saith 
 the King,) even to him that is poor and of a 
 
 » pilgrims, attend to this. Pride and ingratitude 
 go hand in hand. Study, ever study, the favours of 
 your Lord, how freely they arc bestowed upon you, 
 and how utterly unworthy you are of the least of them. 
 Beware of Forgetful Green. 
 
 t If Satan be driven back from one attack, prepare 
 for another. Dless God for your armour. Never put 
 it off. 
 
 contrite spirit, and that trembleth at my 
 word." 
 
 Now they were come to the place where the 
 aforementioned battle was fought. Then said 
 the guide to Christiana, her children, and 
 Mercy, This is the place : on this ground Chris- 
 tian stood, and up there came Apollyon against 
 him: and look (did not I tell you?) here is 
 some of your husband's blood ujion these 
 stones to this day : behold, also, how here and 
 there are yet to be seen iipon the place son^e 
 of the shivers of Apollyon's broken darts : sett 
 also how they did beat the ground with feet aa 
 they fought, to make good their places against 
 each other ; how also, with their by-blows, they 
 did split the very stones in pieces; verily 
 Christian did here play the man, and showed 
 himself as stout as Hercules could, had he been 
 there, even he himself. When Apollyon was 
 beat, he made his retreat to the next valley, 
 that is called the Valley of the Shadow of 
 Death, unto which we shall come anon.f Lo, 
 yonder also stands a monument, on which is 
 engraven this battle and Christian's victory, to 
 his fame throughout all ages. 
 
 So because it stood just on the wayside be- 
 fore them, they stepped to it and read the 
 writing, w hich word for word was this : 
 
 '■' Hard by here was a battle fought. 
 
 Most strange and yet most true ; 
 Christian and Apollyon sought 
 
 Each other to subdue. 
 The man so bravely play'd the man 
 
 He made the fiend to fly; 
 Of which a monument I stand. 
 
 The ?ame to testify!" J 
 
 When they had passed by this place they 
 came ui:)on the borders of the Shadow of 
 Death, and this valley was longer than the 
 other — a j^lace also most strongly haunted with 
 evil things, as many are able to testify ; but 
 these women and children went the better 
 through it because they had daylight, and be- 
 cause jMr. Great-heart was their conductor. 
 
 When they were entered upon this valley 
 they thought that they heard a groaning as of 
 dead men — a very great groaning. They 
 thought also that they did hear words of lam^ 
 entation, spoken as of some in extreme torment. 
 These things made the boys to quake, the 
 
 J Monuments of victory over Satan are to God's 
 glor}', and are very animating and encouraging to 
 those who come after. Proclaim, Christians, j'our 
 mercies tvith thankfulness, and your victories with 
 shouts of humility, to the honour of the Captain of 
 our salvation. 
 
THE riLaillM'S PROGRESS. 
 
 211 
 
 •vomfti also looktil pale ami wan, l)Ut tlu-ir 
 guide bid them be of go(Hl c<jmfort. 
 
 So they went on a little farther, and they 
 thi)Uj,'ht tint they felt the ground b«-;rin to 
 shake under them,it>« if some liollnw phue was 
 there; they heard also a kind of hissing, a.s of 
 serpents, but nothing a.s yet appeared. Then 
 ^aid the boys, "Are we not yet at the eml of 
 this doleful plaee?" Uut the guide l»id them 
 Lie of g«KKj courage and look well to their feet, 
 li-Mt 1 dply, naid he, you be taken in some snare.* 
 Now Jame.s began to be siek, but I think 
 the eause liiereof was fear; so his mother gave 
 him some of tliat glxss of spirits lliat she had 
 _'iven her at the Interpreter's house, ami three 
 >f the pilLs that Mr. Skill had prepared, and 
 the boy began to revive. Thu« tli^y went on 
 •ill they came to about the middle of the val- 
 ley, and then Christiana said, " Methinks I see 
 omething yonder upon the mad before us — a 
 hing of a shape such as I hav*- not seen." 
 Then .said Joseph, " Mother, what is it?" " An 
 igly thing, child, an ugly thing," .said she. 
 
 • Hut, mother, what is it like?" .said he. "'Tis 
 ike«l cannot tell what," said she. " Ami now 
 
 :' is but a little way otf." Then said siie, " It 
 :- nigh." 
 
 " Well, (said Mr. Great-heart,) let them that 
 *re most afraid keep clo.se to me." .So the 
 lend came on and the conductor met it; but 
 \\hen it vnxn just come to him it vanished to 
 .1 their sights. Then remembered they what 
 nul been .said some time ago: " Ke-sist the 
 ievil and he will Hee from you."t 
 
 They went therefore on, jus being a little 
 ; .'freshed ; but they had not gone far bef«»re 
 NIercy, looking behind her, saw, af« she thought, 
 -omething almost like u lion, and it came a 
 .reat padding pace after; and it had a hollow 
 .'lice of roaring, and at every roar that it gave 
 ;'. made the valley echo ami all their hearts to 
 .ichc, .save the heart of him that was their 
 
 * Non« koow the diatr«f*, angaith, and ToKr thut 
 
 (3unt piljtrims in thi* rallvv hut thoae wliu have born 
 
 1 it. The hif«ing(, rrvilingn, an'l injvctiuiii oT (tint 
 
 M 9pq>rnl, with hi* iiifprnaJ lualicp, *<>oia to l>c Irt 
 
 I joso upon pilgrim* in thi* vallrv. A»aph •miiii to 
 
 I"' walking in thi* vallrj when he (av*, " \* for inp, 
 
 ixy Ufl were almo«t gone: mj *tep* hint wcllnigh 
 
 •Iipl." P*. Isxiii. 7. 
 
 t Lvt Satan appear in what *hapo he will, wu ought 
 
 K evrr to put on gr«al heart and good courage, fvr lh« 
 
 * fairh of what Jnu* i* to u* will inapiro with thr*r. 
 
 !.<'t o« crcr look to Cbrial our oooqueror, and ever rc- 
 
 • i«t our adrrr«arjr. 
 
 X Satan i* ofton moat dreadful at a diatance, and 
 
 • at tgpouily r««i*led when adraneed nearer. Thi* 
 
 guide. So it came up, and Mr. Ci rent-heart 
 went behind and put the pilgrims all lH'fi)re 
 him. The lion als<j came on apace, and Mr. 
 ttreat-heart juldressitl himself to give him bat- 
 tle. But wiien he saw that it waj» determined 
 that resistance shouhl be made, he also drew 
 bat'k and came no further.t I IVt. v. 8. 
 
 Then they went on aga.n, and tln'ir con- 
 duetor did go before them, till they came at .s 
 place where was east up a pit the whole 
 breadth of the way ; and before they coidd be 
 prepared to go «»ver that a great mi't and 
 d.irknexs f»'ll upon them, sn that they couhl 
 n<»t >ee. Then said the pilgrims, "Alas' now 
 whnt shall we do?" Hut their guide matlr* 
 answer, " Fear n«»t, stand .still, and sec what an 
 en<l will be put to this also." S«i they staycil 
 fhere, because their path wius marred. They 
 then also thought they did hear more appa- 
 rently the noise and rushing of the enemicj*; 
 the fire al.so and smoki' of the pit was much 
 easier to be diseerned.'i Then said Christianji 
 to Mercy, Now I see what my poor husband 
 went through; I have hcartl much of thi>- 
 place, but I never was here before now. Tour 
 maul he went here all alone in the night; he 
 had night almost quite through the way ; als<. 
 these tientls were busy about him ;us if they 
 would have torn him in pieces. Many have 
 spoke t)f it, but none could tell what the Valley 
 of the Shadow of Death should mean until 
 they come in themselves, "The heart know* 
 its own bitterness ; a stranger intermeddleth n'«l 
 with its joy." To be here is a fearful tiling.? 
 
 (ircat-lienrt. This is like doing busim-ss in 
 great waters, or like going down into the deep ; 
 this is like being in the heart of the .sea, and 
 like going down to the bottoms of the moun- 
 tains ; now it seems :ls if the earth with its bar* 
 were alxtut us for ever. " Hut let them that 
 walk in darkness and have no light trust in the 
 name of the Lord and stay ip<m their (iod."^ 
 
 advice It crer needfal : " Bo »obor. be rigilanl." Th< »e 
 pilgrim* iliil keep up their wateh ; Silnn •lid not eoire 
 upon (hem unaware* : they heard hi< appro.ioh ; \\n\ 
 were prepared for hi* attack: lo, ,<itiiin drvw (..n-k. 
 
 Awful walking, with a ])it hcforr ii" an 1 Krkne«» 
 around, and hell *eeming to niovi- 'li (o 
 
 meet ui I Oh what an unapeakaMi- -h n 
 
 di*trc*«ing aca.<on, to hare an alin 
 look to and to call upon for Kifi ' .^ 
 For " he will hear our err, and tare u»." 
 
 I To hear of the •oul-di»tretie» of olhT^ !• ••rr 
 thing; lo experience them onr«elve«, t« «• 
 
 5 Thi* preeiou* lest (I»a. I. 10) bat \ ■ 
 anchor to manj a •oal under <larknea* and diPlnM 
 gluly it deeply. 
 
212 
 
 BUy TAX'S COMPLETE WORKS. 
 
 For my part, as I have told you already, I 
 have gone often through this valley, and have 
 been much harder put to it than now I am ; 
 and yet you see I am alive. I would not 
 Ijoast, for that I am not my own saviour, but I 
 trust we shall have a good deliverance. Come, 
 pray for light to Him that can lighten our 
 darkness, and can rebuke not only these, but 
 ill the devils in hell. 
 
 So they cried and prayed, and God sent 
 light and deliverance, for there was now no 
 let in their way ; no, not there where but now 
 they ?'tre stopped with a pit. Yet they were 
 not go. through the valley ; so they went on 
 still, and behold, great stinks and loathsome 
 smells, to the great annoyauce of them. Then 
 said Mercy to Christiana, There is not such 
 pleasant being here as at the gate, or at the 
 Interpreter's, or at the house where we lay last. 
 
 Oh but (said one of the boys) it is not so 
 bad to go through here as it is to abide here 
 always ; and, for aught I know, one reason why 
 we must go this way to the house prepared for 
 us is that our home might be made the sweeter 
 to us.* 
 
 Well said, Samuel, quoth the guide ; thou 
 hast now spoken like a man. Why, if ever I 
 get out here again, said the boy, I think I 
 shall prize light and good way better than ever 
 I did in my life. Then said the guide, We 
 shall be out by and by. 
 
 So on they went, and Joseph said, Cannot 
 we see to the end of this valley as yet ? Then 
 said the guide, Look to your feet, for we shall 
 presently be among the snares. So they 
 [itoked to their feet, and went on, but they 
 were troubled much with the snares. Now 
 wlien they were come among the snares they 
 espied a man cast into the ditch on the left 
 hand, with his flesh all rent and torn. Then 
 said the guide, That is one Heedless, that was 
 going this way; he has lain there a great 
 w liile.f There was one Take-heed with him 
 when he was taken and slain, but he escaped 
 tiieir hands. You cannot imagine how many 
 ^re killed hereabouts, and yet men are so fool- 
 
 * Precious thought under the worst and most dis- 
 tressing circumstances I Think of this. Their con- 
 tinuance is short. Their appointment, love. And 
 their end shall be crowned with glory. 
 
 t Heedless professors, be warned. The doctrines of 
 grace were never intended to lull any to sleep in car- 
 nal security. If they do so by you, it is a sure sign 
 that what should have been for your health proves an 
 occasion of your falling. 
 
 i Hi»w many such giants have we in the j)resent 
 
 ishly venturous as to set out lightly on pil- 
 grimage, and to come without a guide. Poor 
 Christian! it was a wonder that he here es- 
 caped, but he was beloved of his God : also he 
 had a good heart of his own, or else he could 
 never have done it. Now they drew towards 
 the end of their way, and jusf there where 
 Christian had seen the cave when he went by, 
 out thence came forth Maul, a giant. This 
 Maul did used to spoil young pilgrims with 
 sophistry, and he called Great-heart by hia 
 name, and said unto him. How many times 
 have you been forbidden to do these things ? 
 Then said Mr. Great-heart, What things? 
 ^^^lat things I quoth the giant ; you know what 
 things; but I will put an end to your trade. t 
 But pray,' said Mr. Great-heart, before we fall 
 to it let us understiind wherefore we must 
 fight. (Now the women and childr'^n stood 
 trembling, and knew not what to do.) Quoth 
 the giant. You rob the country, and rob it with 
 the worst of thieves. These are but generals, 
 said Mr. Great-heart ; come to particulars, 
 man. 
 
 Then said the giant, Thou practiselt the 
 craft of a kidnapper, thou gatherest up women 
 and children, and earnest them into a strange 
 country, to the weakening of my master's 
 kingdom. But now Great-heart replied, 1 am 
 a servant of the God of heaven : my business 
 is to persuade sinners to repentance: I am 
 commanded to do my endeavour to turn men, 
 women, and children from darkness to light, 
 and from the power of Satan to God ; and if 
 this be indeed the ground of thy quarrel, let 
 us fall to it as soon as thou wilt.JI 
 
 Then the giant came up, and Mr. Great- 
 heart went to meet him, and as he went he 
 drew his sword, but the giant had a club. So 
 without more ado they fell to it, and at the 
 first- blow the giant struck Mr. Great-heart 
 down upon one of his knees ; with that the 
 women and children cried : so ilr. Great-heart 
 recovering himself, laid about him in full lusty 
 manner, and gave the giant a wound in his 
 arm ; thus he fought for the space of an hour, 
 to that height of heat that the breath came 
 
 day, who deceive and beguile precious souls into a 
 false and fatal security by their .smooth lectures on 
 morality and their avowed opposition to the Gospel of 
 Christ and the way to his kingdom ! 
 
 Ij To awaken our souls and lead them to Christ for 
 life and salvation is the blessed work of faithful min- 
 isters. In the spirit of love and meekness they will 
 contend for the faith, however they maj be ill-treated 
 for their work. 
 
THE PILGRIM'S PROGRESS. 
 
 •2l:i 
 
 ont of the iriaiit's nostrils as the beat doth out 
 of a lx)iling caldron. 
 
 Then they sat down to rest them, but Mr. 
 
 • reat-heart bt.'t4X>k himself to prayer; also 
 
 the wumen and children did nothin;;^ but 
 
 sii^h and cry all the time that the buttle did 
 
 last.* 
 
 When they had rej»te<l tlieui and takon 
 br*»ath, they both fell to it a^ain, and Mr. 
 Gr(>ut-heart with a full blow fetched the giant 
 down to the ground. Nay, hold, let me re- 
 cover, quoth he. J?o Mr. tiroat-heart let him 
 ftijrly gel up : so to it they went again, and the 
 giant mi.ss(Hl but a little of breaking .Mr. ' 
 Great-lu-art's skull with his club. 
 
 ilr. (ircat-licart, .seeing that, runs to him in 
 the full heat of his spirit, and piercetl him 
 ,,>,.i..r fi,.. r>.t), rii. ; wjth tliat the gijujt be.'ni 
 
 to faint, and could houl up hi;' club no lorger 
 Then Mr. Great-heart seconded his blow, and 
 snujtc the hea«l of the giant from his shoulders. 
 Then the women and children rejoiced, and 
 Mr. Great-heart also pnii^ed God for the de- 
 liverance he ha<l wrought.! 
 
 When this was done they among thcmsch'es 
 erecletl a pillar, and f:istiiiK'd the giant's hoaU 
 thertH>n, and wrote under it, in letters th it 
 passengers might read. 
 
 Ho thftt did Wear thiit hpmi wu one 
 
 That pilgrims Uiil lui^tune; 
 He !<toppril Ibcir way, hi- upared nune, 
 
 Itut did thcin all iil)U?<', 
 I'litil that I, (jrcMt-hvart, arutc, 
 
 Tho pilgrim*' guide (o hv, 
 Tntil that I did him uppu^o 
 
 ■}■„„' .r-.w .(...;r ..„..,,, V. 
 
 ('IIArTKK VIII. 
 
 . he ^^'dyriins overtake Mr. IIoneM, who relales his own experience and (hut of Mr. Fenrtug. 
 
 Now I sjiw that Ihey went to the a.scent I But was you not afraid, good sir, when y<>u 
 
 It wsis a little way olf, c;ist up to be a pros- 1 saw him come witJi his club?t 
 
 ot for pilgrims, (that was the place from j It is my duty, .siiid he, to mistrust my own 
 
 icnco ChrUtian had the first sight of Faith- j ability, that I may have reliance on Him 
 
 ;1 his bnjther.) Wherefore here they sat j that is slron^'er than all. But what tlid you 
 
 'vn and restetl : they also here did oat and I think when he fetched you down to ilie 
 
 unl make nierry for that they had ; ground at the first blow? Why, 1 thr)Ught, 
 
 lelivemnee from this .«io dangemus an i quoth he, that so my Master himself was 
 
 enemy. As they sat thus and did eat Chris- j served, and yet he it wjis that conquered at 
 
 'Vina asked the guide. If he had caught no \ last. 2 Cor. iv. 
 
 irt in the battle? Then said Mr. Great- \ M'tttheic. When you have all thought what 
 
 No, save a little on my fli-sh ; yet that | yoii please, I think (Jod h:us been wonderful 
 
 • !! be so far from being to niy detri- i good unto us, both jn bringing us out of this 
 
 ' is at present a proif of my love i valley and delivering us out of the hand of 
 
 1 r and you, and shall be a meaii'i, j this enemy; for my part, I see no resuson why 
 
 by grace, to increase my reward at \i\»i, I we should' distrust our God^»ny more, since 
 
 * The greatest heart cannot withstand without 
 
 {tr^Ter. nor conquer without the alniighly power of 
 
 lief of thi« will excite prayer. 
 
 . :i a battle h-x* Yyrn fou(;ht. and many 
 
 •tieh a vftury ob'-i rhe Reformation, OTer 
 
 th' Temie* of our nth. 
 
 ''irion* attack made t>y .Maul the ginnt on the 
 
 r i« fT 'hnrr n» fh*: lively and active minli- 
 
 ' >tt* to win routs muft 
 
 .ri ant b:« • ii.'-«arie«. 
 
 muit t bey therefore dr»nt ? 
 I i« on their *\>l>-. T.< t 'Ji.-'i\ 
 ." and tri - 
 
 The 
 
 k I. 
 
 of tho valley, while dan);er and~^^rkiif«<i rrnd*rr4 
 rcturniog l>;;ht nud the thouKhlii -vf hea\CD the 
 tweeter, and many thanksgivings redounded to tb« 
 glory of (Jod. 
 
 liy glimm'ring hopes and gloomy fcart 
 
 Wo tr«oe the incred road : 
 Through di<im»l deeps and flangerous snare* 
 
 We make our way to <}od. 
 Ix>ng nights and darkne«« dwell below. 
 
 With •.•\T.i. ft twinkling my; 
 But' > irld to which we go 
 
 It . - lay. 
 
 X This cluo we m.^^ "er 
 
 I]!. I. r olii.'ti ninny -i-' 'ury 
 
 ItleMed be iioii, we bare nothing uf 
 ur day. 
 
214 
 
 BUyYAN'S COMPLETE WORKS. 
 
 Le has now, and in such a place as this, given 
 us such testimony of his love as this. 
 
 Then they got up and went forward : now 
 a little before them stood an oak, and under 
 it, when they came to it, they found an old 
 pilgrim fast asleep: they knew that he was a 
 pilgrim by his clothes, and his staff, and his 
 girdle. 
 
 So the guide, j\Ir. Great-heart, awaked him ; 
 and the old gentleman, as he lifted up his 
 eyes, cried out. What's the matter? Who 
 arc yr u ? And what is your business here ? * 
 
 GnaJ-heart. Come, man, be not so hot: 
 here is none but friends. Yet the old man 
 gets up and stands upon his guard, and will 
 know of them what they were. Then said 
 tbe guide, My name is Great-heart. I am a 
 guide of these pilgrims, which are going to 
 the Celestial Country. 
 
 Then said Mr. Honest, I cry you mercy ; 
 ' feared that you had been of the company 
 of those that some time ago did rob Little- 
 taith of his money, but now I look better 
 about me, I perceive you are honester people. 
 
 Greai-heart. Why, what would or could you 
 have done to have helped yourself if we in- 
 deed had been of that company? 
 
 Honest. Done ! Why I would have fought 
 as long as breath had been in me ; and had I 
 so done, I aji sure you could never have 
 given me the v/orst on't ; for a Christian can 
 never be overcome unless he should yield of 
 himselff 
 
 Chreat -heart. Well said, father Honest, quoth 
 the guide; for by this 1 know that thou art a 
 cock of the right kind, for thou hast said the 
 truth. 
 
 Honest. And by this also I know that thou 
 knowest what true pilgrimage is, for all othei-s 
 do think that we are the soonest overcome of 
 any. 
 
 Great-heart. Well, now we are happily met, 
 pray let me crave your name and the name of 
 the place you came from? 
 
 Honest. My name I cannot, but I came from 
 
 s- /•. blessed sign of a watchful heart, ever alarmed 
 Bt the fear of danger. Though he was found sleeping, 
 yet he could saj- with the CLurch, " My heart waketh." 
 Song V. 2. 
 
 "(■ Mind this — a Christian can never be overcome 
 unless he yields of himself. Then be most jealous 
 over yourself, and most watchful against giving 
 way to carnal reasonings, natural fears, and fleshly 
 lusts. 
 
 + Every Christian is the subject of honesty and 
 lustiee, upright m.'SS and sincerity : yet when we come 
 
 the town of Stupidity; it lietli about foui 
 degrees beyond the city of Destruction. 
 
 Great-heart. Oh! are you that countiyman? 
 Then I deem I have half a guess of you ; your 
 name is Old Honest, is it not? 
 
 So the old gentleman blushed, and said, 
 ISot honest in the abstract,^ but Honest is 
 my name, and I wish tbat my nature maj 
 agree to what I am called. But, sir, said 
 the old gentleman, how could you guess tbat 
 I am such a man, since I came from such a 
 place ? 
 
 Great-heart. I had heard of you before, bj 
 my Master, for he knows all things that are 
 done on the earth. But I have often won- 
 dered that any sbould come from your place, 
 for your town is worse than is the city of 
 Destruction itself. 
 
 Honest. Yea, we lie more off from the sun, 
 and so are more cold and senseless ; but was a 
 man in a mountain of ice, yet if the Sun of 
 righteousness will arise upon him, his frozen 
 heart shall feel a thaw ; and thus it has been 
 with me. II 
 
 Great-heart. I believe it, father Honest, I 
 believe it, for I know the thing is true. 
 
 Then the old gentleman saluted all the pil- 
 grims with a holy kiss of charity, and asked 
 them of their names, and bow tbey bad fared 
 since they set out on their pilgrimage. 
 
 Christiana. Then said Christiana, My name, 
 I suppose, you have heard of: good Christian 
 was my husband, and these four were his chil- 
 dren. But can you think "how tbe old gentle- 
 man was taken when she told him who she 
 was ! He skipped, he smiled, and blessed them 
 with a thousand good wishes, saj-ing, I have 
 heard much of your hitsband, and of his travels 
 and wars which he underwent in his days. Be 
 it spoken to your comfort, the name of your 
 husband rings all over these parts of the world ; 
 his faith, his courage, bis enduring, and his sin- 
 cerity under all have made bis name famous. 
 
 Then he turned to the boys and asked them 
 of their names, which they told hiju: and 
 
 to describe these virtues in \.h& abstract, or what they 
 really are in their strict purity and utmost perfection, 
 where is the Christian but must wear the conscien- 
 tious blush as Honest did under a sense ol hij 
 imperfections ? 
 
 II This is the confession of an honest heart. It is 
 never afraid of ascribing too much to the sovereigntj 
 of grace, nor of giving all the glory to the Sun of 
 righteousness, for shining upon, and melting down its 
 hard, frozen soul. Here is no trimming between grac« 
 and nature. 
 
Tin: riiA.r.iM's rnounKss. 
 
 215 
 
 Ihen said he unto them, Miittlicw, be lliou like 
 Muttlaw tlie publican, nut in vice, but in vir- 
 tue. Matt. X. 3. Samuel, saith he, be thuu like 
 ."-uniuel the prophet, a man of faith anil prayer. 
 I'd. xcix. G. Joseph, saith he, bo thou like 
 .lo-seph in Pntipliar's house, cluiste, and one 
 tliat tleeth from temptation. CJen. x.\xix. And, 
 Jaiues, be thou like James the ^ust, and like 
 JjiUHs the Ijrother of our Lonl. Aet.n i. l.'{, 14. 
 Then they told him of Merey, and how slie 
 bad left her town and her kindre«l to come 
 along with Christiana (Uuth i. Iti, 17) and 
 with her sons. At that the old honest man 
 -.lid, Mercy is thy name: by mrrci/ shalt thou 
 be sustained and carried through all those dif- 
 ficulties that shall assault thee in thy way, till 
 thou shalt come thither where thou shall look 
 the Fountain of incmj in the face with com- 
 i.rt. 
 
 All this while the guidi', Mr. Cireat-heart, 
 was very well ple^used, and smiled upon his 
 I ompanions. 
 
 Now as they walketl together the guiile lusked 
 •)ie old gentleman if he did not know one Mr. 
 tearing, that c«ime on pilgrimage out of l>is 
 parts? 
 
 Jlinusl. Yes, very well, s«iid he. lie wju> u 
 man that had the root of the matter in him; 
 but he w:is one of the most troublesome pil- 
 grims that I ever met with in all my days.* 
 
 Urftit-hcart. I perceive you knew him, for 
 you have given u very right character of him. 
 
 lloneat. Knew him! I was a great com- 
 panion of his: I was with him most an end; 
 when he first began to think of what would 
 ;.; 11 us hereafter I was with him. 
 
 '. iri. I wsts his guide from my Mas- 
 
 ter's house to the gate of the Celestial City. 
 
 Honest. Then you knew him to be a trouble- 
 some one. 
 
 Great-hcari. I did so; but I could very well 
 .'■•ar it, for men of my calling are oftentimes 
 •ntrusted with the conduct of such !is he wjis. 
 
 lime*!. Well, then, pray let us hear a little 
 "f him, and how he managed him.si.-lf under 
 vejr conduct. 
 
 (jrt'A-kfcrt Why he was always afraid he 
 
 iiould come short whither he had a desire to 
 
 . •». Every thing frighted him that he heard 
 
 <i>eak of that had but the least ap- 
 
 : opp4wition in it. I heard that he 
 
 \.i) . .i: u>k.' at the slough of Despond for al)ove 
 
 
 • 'mfh porplrsol in IhrintclTPH 
 
 ■ ft*, ar* yd lo bo oltrri«hi-<l 
 
 ' il.cjr b»Tp tb« rt>«l of ilio iii»(t<-r 
 
 Jc«iu, bop« toward* Uu<i. fvAr uf 
 
 a month together: nor durst \ e, for all he «aw 
 several go over before him, venture, though 
 they, many of them, ofleretl to lend him theii 
 hand. He would not go back again neither 
 The Celestial City ! He said he should die if 
 he came not to it, and yet wiw dejected at every 
 ditticulty, ami slumbleii at every straw that 
 any body cast in his way. Well, after he luul 
 lain at the slough of I)esp<>nd a great while, 
 as I have told yi»u, one sun.»hiiiy morning, I 
 ilon't know how, he ventured, and so got over; 
 but when he was ovei he would s<*arce believe 
 it. He had. I think, wttlmujU nj iIimjhjiuI in his 
 mind — a slough that he carritnl every when 
 with him, or el.se he could never have been as 
 he was. .So he came uji to the gate (you knon 
 what I mean; that stands at the head of thu 
 way; an<l there al.s») he stood a go<jd while be- 
 fore he would venture to knock. When the 
 gate was opened he would give back and give 
 place to others, and .xay that he was not worthy ; 
 for all he got before .some to the gate, yet numy 
 of them wt-nt in before him. Tliere the ptxjr 
 man wouM stand shaking and shrinking; I 
 dare .say it would have pitied one's heart to 
 have seen him; nor would he go back again. 
 At last he took the hammer that hanged at tlie 
 gate in his hand, and gave a small rap or two; 
 then one opened to him, but he shrunk back 
 as before. He that opened stepped out after 
 him and said, "Tiiou trembling one, what 
 wante-st thou?" With that he fell to the 
 ground. He that spake to him wondered to 
 see him so faint. He said to him, "Peace be 
 to thee; up, for I have set open the d(H)r to 
 thee; come in, for thou art bles.sed." With 
 that he got up and went in trembling; an<i 
 when that he was in he was ashamed to show 
 his face. Well, after that he had been euter- 
 tuined there awhile, (as you know how the 
 manner is,) he was bid to go on his way, and 
 also t<»ld the way he should take. So he went 
 till he came to our house, but :is lu 
 himself at the gate, so he did at my .'>. 
 Interpreter's door. He lay thereabout in U»e 
 cold a good while before he would venture to 
 call, yet h<3 would not go back ; and the nights 
 were long and cold then. Nay, h«- had a note 
 of necessity in his bosom lo my Mastei, lo re- 
 ceive him anil grant him the comfort of hiii 
 houHo, and aliM) to allow him a stout and valiant 
 conductor, lKH*au.se he was himself so chickon- 
 
 heirr.il :i lunn ; !iiid vet for all ;!i.it 111- wai> 
 
 u . ^ro (o w*U ' ana 
 
 |>lv.».*<; li;iu. U'v u,utt l>«.<ar Ibo bar>icb.» ul fucb, aa^ 
 •u (ullil Ibo law uf CbritU Gal. vi. 2. 
 
21 e 
 
 BUNYAN'S COMPLETE WORKS. 
 
 afraid to call at tlie floor. So he lay up and 
 down thereabouts, till, poor man ! he was al- 
 most starved: yea, so great was his dejection 
 that, though he saw several others for knock- 
 ing get in, yet he was afraid to venture. At 
 last, I think, I looked out of the window, and, 
 perceiving a man to be up and down about the 
 door, I went out to him and asked what he Avas ; 
 but, poor man! the water stood in his eyes:- so 
 1 jierccived what he wanted. I went therefore 
 in and told it in the house, and we showed the 
 thing.5 to our Lord; so he sent me out again to 
 entreat him to come in; but I dare say I had 
 hard work to do it. At last he came in ; and I 
 will say that for my Lord, he carried it won- 
 derful loving to him. There were but a few 
 good bits at the table but some of them was 
 laid upon his trencher. Then he presented 
 the note; and my Lord looked thereon and 
 said his desire should be granted. So, when 
 he had been there a good while, he seemed to 
 get some heart and to be a little more com- 
 forted. For my Master, you must know, is 
 one of very tender bowels, especially to them 
 that are afraid : wherefore he carried it so to- 
 wards him as might tend most to his encour- 
 agement. Well, when he had a sight of the 
 things of the place, and was ready to take his 
 journey to go to the city, my Lord, as he did to 
 Christian before, gave him a bottle of spirits 
 and some comfortable things to eat. Thus we 
 set forward, and I went before him; but the 
 man was but of few words, only he would sigh 
 aloud. 
 
 When we were come to where the three fel- 
 lows were hanged, he said that he doubted 
 that that would be his end also. Only he 
 seemed glad when he saw the Cross and the 
 Sepulchre. There, I confess, he desired to stay 
 a little to look, and he seemed for a while after 
 to be a little comforted. When we came at 
 the hill Difficulty he made no stick at that, 
 nor did he much fear the lions : for you must 
 know that his trouble was not about such 
 things as these; his fear was about his accept- 
 ance at last.* 
 
 I got him in at the house Beautiful, I think, 
 before he was willing ; also when he was in I 
 brought him acquainted with the damsels that 
 were of the place, but he was ashamed to make 
 
 * See all through this character what a conflict there 
 ivas In-twecn fear and the influence of grace. Thouo-h 
 it niav not be the most comfortable, yet the end of Mr. 
 Fearing was very joyful. Oh what a godly jealousy 
 (iisjilayod itself all through his life ! Bettor this than 
 proud, vain-glorious confidence. 
 
 himself much for company ; lie desired much 
 to be alone, yet he always loved good talk, and 
 often w ould get behind the screen to hear it : 
 he also loved much to see ancient things and 
 to be pondering them in his mind. He told 
 me afterward that he loved to be in those two 
 houses from which we came last — to wit, at the 
 gate and that of the Interpreter — ^but that he 
 durst not be so bold as to ask. 
 
 When he went also from the house Beauti- 
 ful down the hill into the Valley of Humilia- 
 tion, he went down as well as ever I saw a man 
 in my life; for he cared not how mean he was, 
 so he might be happy at last. Yea, I think 
 there v/as a kind of sympathy betwixt that 
 valley and him, for I never saw him better in 
 all his pilgrimage than he w^as in that valley.f 
 
 Here he would lie down, embrace the 
 ground, and kiss the very flowers that grew in 
 this valley. Lam. iii. 27, 29. He would now 
 be up every morning by break of day, tracing 
 and walking to and fro in the valley.J 
 
 But when he was come to the entrance of 
 the Valley of the Shadow of Death I thought 
 I should have lost my man : not for that he 
 had inclination to go back, (that he always ab- 
 horred,) but he was ready to die for fear. " Oh, 
 the hobgoblins will have me ! the hobgoblins 
 will have me !" cried he : and I could not beat 
 him out on't. He made such a noise and such 
 an outcry here that, had they but heard him, 
 it was enough to encourage them to come and 
 fall upon us. But this I took very great no- 
 tice of, that this valley was as quiet when we 
 went through it as ever I knew it, before or 
 since. I suppose those here had now a spe- 
 cial check from our Lord, and a command not 
 to meddle until Mr. Fearing was passed over 
 it. 
 
 It would be too tedious to tell you of all ; we 
 will therefore only mention a jiassage or two 
 more. When he was come to Vanity Fair I 
 thought he would have fought with all the men 
 in the fair : I feared there we both should have 
 been knocked, on the head, so hot was he 
 against their fooleries. || Uison the Enchanted 
 Ground he also was very wakeful. But when 
 he was come at the river where was no bridge, 
 there again he was in a heavy case: "Now, 
 now," he said, "he should be drowned for 
 
 f The Valley of Humiliation suits well with fearing 
 hearts. 
 
 J Fearing souls dwell much, early and late, in the 
 Valley of Meditation. 
 
 li Here is a glorious display of a fearing heart. Full of 
 courage against evil, and fired with zeal for God's glory. 
 
liiu no more. w 
 
 rst. Thon it si-i-iiH ho \\:\i wrll 
 
 Ht 
 
 Tin: PILGRIM 
 
 ever, ;in(l so never see that liue witli comfort 
 that he had come so many milor* to helioUl." 
 And here also I took notice of what was very 
 remarkable — the water of that river was h)wer 
 at this time tiian ever I sjiw it in all my life: 
 so he went over at hist not much above wet- 
 shod.* When he was going up to the gate I 
 bej^an to take niy leave of him, and to wish 
 liim a good reception above; so he said, "I 
 t*liall, I shall." Then part, d we ausunder, and 
 I saw him no more 
 
 Jloitf. 
 last. 
 
 Great-heart. Yes, yes. I never had a tloiibt 
 about him: he w:w u man of a choice spirit ; 
 only ho was alwjiys kept very low, and that 
 made his life so burdensome to himself and so 
 very troublesome to others. I's. Ixxxviii. lie 
 Wits, above many, tender of sin ; he was so 
 afraid of doing injuries to others that he would 
 often deny himself of that which was lawful, 
 because he would not olVend.f I'om. xiv. 11 ; 
 1 Cor. viii. 1.'?. 
 
 I{oM*t. But what should bo the re;tson that 
 ich a good njaii should be all his days so 
 much in tin- dark? 
 
 Great-heart, There are two sorts of reasons 
 for it: one is, The wise God will have it so; 
 some must pii>e, and some must weep, (Matt. 
 xi. 16, 18;) now .Mr. Fearing wius one that 
 playe«l upon the bxss. lie and his fellows 
 sound the wickbut, whose not^-s are more dole- 
 ful than the notes of other music are; though 
 indeed some say the bju^a is the ground of 
 music. And for my part, I cnre not at all for 
 that profession that begins not in heaviness of 
 mind. The first string that the musician 
 usually touches is the bxss when ho intends to 
 put all in tune: God also plays upon this 
 string first when he seta the .soul in tune for 
 himself. Only, there was this imperfecticm of 
 Mr. Fearing— he could play upon no other 
 music but this till towards his latter end. 
 
 [I make Indil to talk thus metaphorically for 
 the ri|>cning«»f the wits of young readers; and 
 bccaiLse in the book of lie velat ions the saved 
 are comparcU to a company of musicians, that 
 
 * Oh bow gloriolu ia oar Lord ! As thy d»y in, 
 
 pilf(riro. <io «h»U tbjr ulrvnKth ht. Even the river of 
 death, (houfth there h« no briilge lo go over, yet fnith 
 makri ono ; an<l the Ijord of faith make* tho wnteri 
 low, to «uil the ulata of hit belovrU one*. 
 
 t Oh thi* i* m ble«j«<l tpiril ! Ye who arc itroiig in 
 Ibo I^ir<l, an<J in the power of hi* might, iluilj to ex- 
 ■ '. herein. 
 
 I Here i< a rery ttriklog IcHon for pr«r«««or«. Talk 
 
 217 
 
 |is und dug 
 
 's rnoGRESf, 
 
 jilay upon th.firTr\iin]>. t> and harpi 
 their songs bi tXv.^fL<« tbr'i!'\"' 
 
 llimegf. He w: ,,ae 
 
 may see by what i of 
 
 him. DifUculties, lions, or Vanity Fair he 
 feared not at all : it was only sin, death, and 
 hell that were to him a terror; because he had 
 some doubts about his interest in that Celestial 
 Country. J 
 
 Grfitt-hi-iirt. You say right; those were th.? 
 things that were his troubles ; and they, as you 
 have well ob.servcd, arose from the weakness of 
 his mind thereabout, not from weakness of spirit 
 as to the practical part of a pilgrim's life. I 
 dare believe that as the proverb is, *' He could 
 have bit a fire-brand, had it stood in his wav ;" 
 but those things with which ho was oppressed 
 no man ever yet could shake oil" with 
 ejise. 
 
 Then siiid Christiana, This relation of .Mr. 
 Fearing has done me good : I thought nobody 
 liatl been like me ; but I see there was some rc- 
 .semblance betwixt this ^^ood man and I; only 
 we dilVer in two things: his troubles were so 
 great that they brake out, but mine I kept 
 within. His also lay so hard upon him they 
 made him that he could not knock at the hou-ses 
 provided for entertainment; but my tnoubles 
 were always such as made me knock the 
 louder. 
 
 M'-rrij. If I might also speak my mind, I 
 must say that something of him has also dwelt 
 in n>e; for I have ever been more afraid of the 
 lake and the loss of a ])lace in paradi.se than I 
 have been at the loss of other things. Oh, 
 thought I. may I have the happiness to have a 
 habitation there, it is enough though I part 
 with all the world to win it. 
 
 Then said Matthew, Fear was one thing that 
 made me think that I was far from having that 
 within me that accompanies salvation; but if 
 it was so with such a good man as he, why may 
 it not al.so go well with me? 
 
 No fears, no grace, said James. Though 
 there is not always grace where there is the 
 fear of hell, yet, to be sure, there is no grac« 
 where there is no fear of God. 
 
 not of your great knowledge, rich experience, >om- 
 fortahio frauiea Bn<l joyful fcelingx ; all are vain and 
 dcluj>ivo if tho Goupcl ha« nut a holy influence upon 
 your practice. On tho other band, l>e not dejected if 
 you are not a* yet favoured with lhe»«; fur if a boly 
 fear of God and a godly jcalouay over your»elve« poa- 
 ■«>* your heart, verily yon are a partaker of tb« 
 grace of Chrint, and if faithful, toon you tball ox«lt 
 in the lunthine of bit love. 
 
218 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Great-heart Well said, James ; thou bast hit 
 the mark ; for " the fear of God is the begin- 
 ning of wisdom ; " and, to be sure, they that 
 want the beginning liave neither middle nor 
 end. But we will here conclude our discourse 
 of Mr. Fearing, after we have sent after him 
 this farewell : 
 
 " Much, Master Fearing, thou didst foar 
 
 Thy God, and wast afraid 
 Of doing any thing, while here, 
 
 That would have thee betray'd : 
 And didst thou fear the lake and pit? 
 
 Would others did so too ! 
 For as for them that want thy wit, 
 
 They do themselves undo." 
 
 CHAPTER IX. 
 
 The Character of Mr. Self-will. 
 
 Now I saw that they all went on in their 
 talk, for, after Mr. Great-heart had made an 
 end with Mr. Fearing, Mr. Honest began to 
 tell them of another, but his name was Mr. 
 Self-will. He pretended himself to be a pil- 
 grim, said Mr. Honest ; but I persuade myself 
 he never came in at the gate that stands at the 
 head of the way. 
 
 Great-heart. Had you ever any talk with him 
 about it ? 
 
 Honest. Yes, more than once or twice: but 
 he would always be like himself, self-willed. 
 He neither cared for man, nor argument, nor 
 example; what his mind prompted him to, 
 that he would do, and nothing else could he be 
 got to.* 
 
 Great-heart. Pray, what principles did he 
 hold? for I suppose you can tell. 
 
 Honest. He held that a man might follow the 
 vices as well as the virtues of the pilgrims, and 
 that if he did both he should be certainly 
 saved. 
 
 Great-heart. How, if he had said, It is pos- 
 sible for the best to be guilty of the vices as 
 well as partak^ of the virtues of pilgrims, he 
 could not much have been blamed. For in- 
 deed we are exempted from no vice absolutely, 
 but on condition that we watch and strive.! 
 But this, I perceive, is not the thing: but if I 
 understand you right, your meaning is that he 
 was of that opinion that it was allowable so 
 to be. 
 
 Honed. Ay, ay, so I mean; and so he be- 
 lieved and practised. 
 
 * Sdf-will ever accompanies ignorance of ourselves 
 and of the truth, and is generally attended with licen- 
 tious principles and practices. 
 
 f This is a solid scriptural definition ; pray mind it. 
 Here, it is evident, a condition must be admitted ; and 
 happy is the Christian who keeps closest to these con- 
 ditions, in order to enjoy peace of conscience and joy 
 of heart in Christ. 
 
 Great-heart. But what grounds had he foi so 
 saying ? 
 
 Honest. Why, he said he had the Scripture 
 for his warrant. 
 
 Great-heart. Pr'ythee, Mr. Honest, present 
 us with a few particulars. 
 
 Honest. So I will. He said to have to do 
 with other men's wives had been practised by 
 David, God's beloved ; and therefore he could 
 do it. He said to have. more women than one 
 was a thing that Solomon practised ; and there- 
 fore he could do it. He said that Sarah and 
 the godly midwives of Egypt lied, and so did 
 Eahab ; and therefore he could do it. He said 
 that the disciples went at the bidding of their 
 Master and took away the owner's ass; and 
 therefore he could do so too. He said that 
 Jacob got the inheritance of his father in a 
 way of guile and dissimulation ; and therefore 
 he could do so too. J 
 
 Great-heart. High base 4udeed! and are 
 you sure he was of this oj^inion ? 
 
 Honest. I have heard him plead for it, bring 
 Scripture for it, bring arguments for it, &c. 
 
 Great-heart. An opinion that is not fit to be 
 with any allowance in the world 1 
 
 Honest. You must understand me rightly; 
 he did not say that any man might do this ; 
 but that those that had the virtues of those 
 that did such things might also do the same. 
 
 Great-heart. But what more false than such 
 a conclusion? for this is as much as to say, 
 that because good men heretofore have sinned 
 of infirmity, therefore he had allowance to do 
 it of a presumptuous mind; or if because a 
 child, by the blast of wind or for that it stum- 
 
 J That heart which is under the teaching and intlu- 
 ence of the grace of God will detest such horrid no- 
 tions, and cry out against them. God forbid that ever 
 I should listen one moment to such diabolical senti- 
 ments ! for they are hatched in hell and propagated 
 on earth by the father of lies. 
 
THE PILGRIM'S PROGRESS. 
 
 219 
 
 bled at a stone, fell down and defiled it.si-lf in 
 mire, therefore he might wilfully lie down and 
 wallow like a boar therein. Who could have 
 thought that any one could so far have been 
 blinded by the power of lust? But what is 
 written must bo true-: "They stumbled at the 
 word, being disobedient ; whereunto also they 
 weri- aj>i)ointeil." 1 IVt. ii. 8. J I is supposing 
 tiiat such may have the goiUy man's virtues 
 v l\o addict themselves to his vices, is also a 
 I'luiion as strong as the other. "To eat up 
 the sin of God's people" (Hos. iv. 8) is no 
 .-ign of one that is possi«ssed with their virtues. 
 Nor can I believe that one that is of this opiji- 
 iiin can at present have faith or love in him. 
 Hut I know you hav«f maile strong objecti(»ns 
 against him; pr'ythee what can he say fur him- 
 self.' 
 
 Honext. Why, he says, to do this by way of 
 opinion seems abunilantly more honest than to 
 do it and yet hold contrary to it in opinion. 
 
 G'iriit-hfiirt. A very wicked answer; for, 
 
 though to let loose the bridle to lusts while 
 
 our opinions are against such things is bad, yet 
 
 to sin and plead a toleration so to do is worse: 
 
 le one stumbles beholders accidentally, the 
 
 ther leads them into the snare. 
 
 Honest. There arc many of this man's mind 
 that have not this man's mouth; and that 
 makes going on pilgrimage of so little esteem 
 as it is. 
 
 Great-heart. You have said the truth, and it 
 - to be lamented ; but he that fearoth the King 
 ■ f paradise shall come out of them all. 
 
 Chrinliana. There are strange opinions in 
 the worlil : I know one that said it wjis time 
 enough to repent when he came to die. 
 
 (i rait -heart. Such are not over-wise : that 
 nmn would have been loth, might he have hud 
 a week t«i run twenty miles for his life, to have 
 deferred that journey to the last hour of that 
 week. 
 
 JIuiujit. You say right ; and yet the general- 
 ity of them that count themselves pilgrims do 
 indeed do thus. I anj, iw you see, an old man, 
 and have been a traveller in thi.s road many a 
 day, and I have taken notice of many things.* 
 
 I have seen some that set out an if they 
 would drive all the world afore them, who yet 
 have, in a few days, died jus they in the wilder- 
 ness, and so never got sight of the promised 
 land. I have seen some that have promised 
 nothing at first setting out to be pilgrims, and 
 that one would have thouglit could not havo 
 lived another day, that have yet pmvetl very 
 good pilgrims. I have seen some who have 
 run hastily f(trward, that again have, after u 
 little time, run just as fast back again. I have 
 seen some who have sj)oken very well of a pil- 
 grim's life at first, that, after a while, have 
 spoken lus much against it. I have heoid some, 
 when they first .set out for paradise, say posi- 
 tively, "There is such a place," who, when 
 they have been almost there, have come back 
 again and saiil, " There is none." I have li>.*ard 
 some vaunt what they would do in case they 
 should be oppascd, that have, even at u falso 
 alarm, fled faith, the pilgrim's way, and ull. 
 
 ClIAl'TllK X. 
 
 The Pilffrima arrive at the house of Gains, where they are hospitably entertained. 
 
 Nuw as they were thus in their way there 
 
 ime one running to meet them, and said, 
 
 ( tei.tlemcn, and you of the weaker sort, if you 
 
 love life nhift for yourselves, for the robbers 
 
 are before you." 
 
 Then said Mr. Great-heart, They be the 
 three tliat set uj)on Little-faith heretofore. 
 Well, saiil he, we are ready for them. So they 
 Went on their way. Now they looke<l at every 
 turning when they should have met with the 
 
 * Pr»y, •ttaotirely mind ftn<l decpl/ eoosider Iho 
 ■ ob»«rT«lioD* : (hoy arc juft; thojr «ro 
 '<! to our ub«ervationi in Ibo con<iuot of 
 
 diiji rti.: |.; I .r». StaJjr And prmjr l» inproro thoiii 
 
 to jrour toul'o |>ruli(. 
 
 villains, but whether they heard of Mr. Great- 
 heart, or whether they had some other game, 
 they came not up to the pilgrims.f 
 
 Christiana then wished for an inn for herself 
 and her children, because they were wear)'. 
 Then said Mr. Honest, "There is one a littlo 
 before us, where a very honourable disciple, 
 one Gi\ius, dwells." Uoiii. xvi. Ti. So they all 
 concluded to turn in thither, an<l the mthcr 
 because the old gentleman gave him so good a 
 report So when they carao to the door they 
 
 t It it » blc«iicd thiiiK to Inter crrnr iiUrin and lo b« 
 on our guard. llerrhjr many <in\%t>Tt ar« avoided 
 and many evil* |>rt>r<-n!r<l. Watch! i* the word of lb« 
 Captain of our calralion. 
 
220 
 
 BUNYAN'S COMPLETE WORKS. 
 
 went in, not knocking, for folks use not to 
 knock at the door of an inn. Then they called 
 for the master of the house, and he came to 
 them. So they asked if they might lie there 
 that night? 
 
 Gaius. Yes, gentlemen, if you be true men, 
 for my house is for none but pilgrims. Then 
 wa.s Christiana, ]\Iercy, and the boys more glad, 
 for that the inn-keeper was a lover of pilgrims. 
 So they called for rooms, and he showed them 
 one for Christiana and her children and Mercy, 
 and another for Mr. Great-heart and the old 
 gentleman. 
 
 Then said Mr. Great-heart, Good Gains, what 
 hast thou for supper? for these pilgrims have 
 come far to-day and are weary. 
 
 It is late, said Gaius, so we cannot conveni- 
 ently go out to seek food, but such as I have 
 you shall be welcome to, if that will content 
 you. 
 
 Great-heart. We will be content with what 
 thou hast in the house, for, as much as I have 
 proved thee, thou art never destitute of that 
 which is convenient. 
 
 Then he went down and spake to the cook, 
 whose name was Taste-that-which-is-good, to 
 get rcddy supper for so many pilgrims. This 
 done, he comes up again, saying. Come, my 
 good friends, you are welcome to me, and I am 
 glad tliat I have a house to entertain you ; and 
 while supper is making ready, if you please, 
 let us entertain one another with some good 
 iliw»4rfse : so they all said content.* 
 ^tfi^^l^n said Gaius, Whose wife is this aged 
 I matron? and whose daughter is this young 
 \dani^ 
 ^^rcat-Iieart. The woman is the wife of one 
 Christian, a pilgrim in former times; and these 
 are his four children. The maid is one of her 
 acquaintance — one that she hath persuaded to 
 come with her on pilgrimage. The boys take 
 all after their father, and covet to tread in his 
 steps : yea, if they do but see any place where 
 the old pilgrim hath lain or any print of his 
 foot, it miuistereth joy to their hearts, and 
 tliey covet to lie or tread in the same. 
 
 Then said Gaius, Is this Christian's wife? 
 and are these Christian's children? I knew 
 your husband's father, yea, also his father's 
 father. Many have been good of this stock ; 
 their ancestors first dwelt at Antioch. Acts xi. 
 26. Christian's progenitors (I suppose you 
 have heard your husband talk of them) were 
 
 * How does this reprove many professors of this 
 d»j', who frequently meet together, and that about 
 
 very worthy men. They have, above any thai 
 I know, showed themselves men of great virtue 
 and courage for the Lord of the pilgrims, his 
 ways, and them that loved him. I have heard 
 of many of your husband's relations that have 
 stood all trials for the • sake of the truth. 
 Stephen, that was one of the first of the family 
 from whence your husband sprang, was knocked 
 on the head with stones. Acts vii. 59, 60. 
 James, another of this generation, was slain 
 with the edge of the sword. Acts xii. 2. To 
 say nothing of Paul and Peter, men anciently 
 of the family from whence your husband came, 
 there was Ignatius, who was cast to the lious ; 
 Romanus, whose flesh was cut by pieces from 
 his bones ; and Polycarp, that played the man 
 in the fire. There was he that was hanged up 
 in a basket in the sun for the wasps to eat; 
 and he whom they put in a sack and cast him 
 into the sea to be drowned. It would be im- 
 possible utterly to count up all that family that 
 have suffered injuries and death for the love of 
 a pilgrim's life. Nor can I but be glad to see 
 that thy husband has left behind him four such 
 boys as these. I hope they will bear up theii 
 father's name, and tread in their father's steps, 
 and come to their father's end. 
 
 Great-heart. Indeed, sir, they are likely lads ; 
 they seem to choose heartily their father's 
 waj^s. 
 
 Gaius. That is it that I said: wherefore 
 Christian's family is like still to spread abroad 
 upon the face of the ground: therefore let 
 Christiana look out some damsels for her sons, 
 to whom they may be betrothed, &c., that the 
 name of their father and the house of his pro- 
 genitors may never be forgotten in the world. 
 
 Honest. It is a pity his family should fall 
 and be extinct. 
 
 Gaius. Fall it cannot, but be diminished it 
 may ; but let Christiana take my advice, and 
 that's the way to uphold it. ^ 
 
 And, Christiana, said this inn-keeper, I am 
 glad to see thee and thy friend Mercy together 
 here, a lovely couple. A nd if I may advise, 
 take Mercy into a nearer rel^ion to thee ; if 
 she will, let her be given t(A Matthew, tby 
 eldest son : it is the way to prese^r^ i)Osterity 
 in the earth. So this match was concluded, 
 and in jjrocess of time they were married ; but 
 more of that hereafter. 
 
 Gaius also proceeded, and said, I will now 
 speak on the behalf of women, to take away 
 
 every trifle, but have not one word to speak for pre- 
 cious Christ, his glorious truths and holy ways ? 
 
THE PILGRIM'S PROGRESS. 
 
 221 
 
 their reproach. For as death and the curse 
 came into tlie workl hy a woman, so also did 
 life aiid health : " God seut forth his Son, made 
 of a woman." Gen. iii. ; Gal. iv. 4. Yea, to 
 ahow how nuieh those that came after did ab- 
 hor the act of the mother, this se.x in the Old 
 Testament covetetl children, if happily this or 
 that woman mi>;ht he the motlier of the Saviour 
 of the world. I will swy aj^ain, that when the 
 t>avionr was eon>e, women rejoieetl in him, be- 
 fore either man or an^el. Luke ii. I reail not 
 
 iiat ever man did give unto Christ so much jus 
 .-ae gr«tat: but the W(»men followiil him and 
 ministereil to him of their substance. It was 
 a woman that wiL«<hed his feet with tears, and 
 a woman that anointed his binly to the burial. 
 They were women that wept when he was 
 poing to the cnws, ami women that followetl 
 him from the cross, and that sat by his sepul- 
 ■lire whfu he wius buried. They were women 
 
 lat were first with him at his resurrection- 
 morn ; and women that brouijht tldinu>i first to 
 his disciples that he was risen from liie dead. 
 Luke vii. 37, riO; viii. 2, u; xxiii. 27; x.xiv. 
 22, 2;{; John ii. 3; xi. 2; Matt, xxvii. Or., 61. 
 Women therefore arc highly favoured, and show 
 by these things that they are sharers with us 
 in the grace of life. 
 
 Now the cook sent uj) to signify that supper 
 \\:l-« almost ready, and sent one to lay the cloth 
 an«l the trenchers, and to set the salt and bread 
 in order. 
 
 Then said Matthew, The sight of this cloth, 
 .•Jid of this forerunner of the supper, begetteth 
 in me a greater appetite to my food than I had 
 :■ fore. 
 
 Gimu. So let all ministering doctrines in 
 this life beget in thee a greater desire to sit at 
 the supper of the great King in his kingdom ; 
 for all preaching, books, and ordinances here 
 are but as the laying of the trenchers and as 
 hetting of salt upon the boanl, when compared 
 with the fesist that our Lord will make us 
 w iiei! we come to his house. 
 
 Sii supper came up; and first a heare- 
 
 ^Ufier and a tcavf-breatt were set on the 
 
 h\t before them ; to show them that they 
 must begin the meal with pniyer and prai-sc 
 to GfKl. Lev. vii. 32, 34 ; x. 14, V, ; l\. xxv. 1 ; 
 Heb. xiii. 1*). The heave-shoulder I>avi<l lifl»'d 
 hi.i heart up to GjhI wit,l» ; and with the wavc- 
 bretut, where bis heart lay, with that he iiaed 
 
 * Ob<crr« herv Ibe fpMit of |)ilj(rimii wai att<-n(ir<l 
 «iib j'>T. Cbri*ti»nt ni»v, thcr ougb!, yra, tbrj 
 bare Ihr Krralrnt rraron to, rrjolcti ; but Iben it 
 ihould S« t|>ir>tual j»y. «biob t|iring* frun spiritual 
 
 to lean upon his harp whtn he played. Theae 
 two dishis were very fresh and good, and they 
 all ate heartily thereof. 
 
 The next they brought up wils a bottle of 
 wine lus red as blood. So Gains said to them, 
 Drink freely: this is the true juice of the vine 
 that makes glad the heart of CJod and num. 
 So tlu-y drank and were merry. l)eut. xxxii. H ; 
 Judg. ix. l.'{ ; John xv. T), The next ww* a dish 
 of milk well crumbled: but (Jaius said, Let 
 the boys have that, that they may "grow 
 thereby." 1 Pet. ii. 1, 2. Then tlicT brought 
 up in course a dish of butter ami honey. 
 Then said Gains, Kat frt-i-ly of this, for this is 
 good to cheer up and streiigtlun your judg- 
 ments ami understandings. This was our 
 .Lord's dish when he was a child : " Butter 
 and honey shall he eat, that he may know to 
 refuse the evil and choose the good." Isa. vii 
 17. Then they brought them up a dish of 
 apples, and they were very good-t;isted fruit. 
 Then said Matthew, " May we eat a|>pl&i. 
 eince they were ^uch by and with which tl.e 
 serpent beguiled our first mother?" 
 
 Then said Gaius, 
 
 ■'Apples wore thoj' with whicii «<• were boguii'd. 
 Yet ai'ii, not nppic!!, hath our 80ul« Jcfil'd : 
 Apple!) forbid, if cat, corrupt the bluud; 
 To cat Huch when commanded doc.<i us good; 
 Prink of h\» ttaf^ttn*. then, thou Church, hia dove, 
 And eat his apples who are sick of lore." 
 
 Then said Matthew, I made the scruple be- 
 cause, a while since, I was sick with eating of 
 fruit. 
 
 Gn'uu. Forbidden fruit will make you sick, 
 but not what our Lord has tolerated. 
 
 While they were thus t^ilking they were 
 presented with another dish, and it was a dish 
 of nut.s. Sol. .Smgs vi. 11. Then said some at 
 the table, " Nuts spoil tender teeth, especially 
 the teeth of the children." Which, when 
 (iaius heard, he said, 
 
 " Hard texts arc nuts (I will not call them oheatrrs), 
 Wbooc shells do keep the kernels from the eaters: 
 Open then the shell.i, and you shall have the meat 
 They here arc brought for you to crack and cat." 
 
 Then they were merry, and sat at the table 
 a long time, talking of many things.^ Then 
 said Hie old gentleman, My good landlord, 
 
 ricws and npirilual conversation. I.- • 'i b« 
 
 thus scasonetl and our fea«ts tliu* i- . . i w« 
 
 •hall And inorcMiof jpy and gladness u\ boart in tiM 
 Lord. 
 
222 
 
 BUNYAN'S COMPLETE WORKS. 
 
 wliile ye are cracking your nuts, if you please, 
 do ye open this riddle : 
 
 "A man there was, (though some did count him mad,) 
 The more he cast away, the more he had." 
 
 Then they all gave good heed, wondering 
 what good Gains would say ; so he sat still 
 awhile, and then thus replied: 
 
 " He who thus bestows his goods upon the poor 
 Siiall have as much again, and ten times more." 
 
 Then said Joseph, I dare say, sir, I did not 
 thinlv you could have found it out. • 
 
 Oh ! said Gaius, I have been trained up in 
 this way a great while ; nothing teaches like 
 experience: I have learned of my Lord to be 
 kind, and have found by experience that I 
 have gained thereby. " There is that scatter- 
 
 eth, yet increaseth ; and there is that with- 
 holdeth more than is meet, but it tendeth to 
 poverty ;" " There is that maketh himself rich, 
 yet hath nothing ; there is that maketh him- 
 self poor, yet hath great riches." Prov. xi. 24 ; 
 xiii. 7. 
 
 Then Samuel whispered to Christiana his 
 mother, and said, Mother, this is a very good 
 man's house; let us stay here a good while, 
 and let my brother Matthew be married here 
 to Mercy, before we go any further.* 
 
 The which Gaius the host overhearing, said, 
 With a very good will, my child. 
 
 So they stayed here more than a month, and 
 Mercy was given to Matthew to wife. 
 
 While they stayed here, Mercy, as her cus- 
 tom waSjWOcild be making coats and garments 
 to give to the poor, by which she brought i 
 very good report upon pilgiims. 
 
 CHAPTER XI. 
 
 The Pilgrims continue at the house of Gains ; from whence they sally out and destroy Giant 
 Slaij-good, a cannibal, and rescue Mr. Feeble-mind. 
 
 But to return again to our story. After 
 supper the lads desired a bed, for they were 
 weary with travelling: then Gaius called to 
 show them th^ir chamber: but said Mercy, 
 I will have them to bed. So she had them to 
 bed, and they slept well : but the rest sat up 
 all night, for Gaius and they were such suit- 
 able company that they could not tell how to 
 part. Then after much talk of their Lord, 
 themselves, and their journey, old Mr. Honest 
 (he that put forth the riddle to Gaius) began 
 to nod. Then said Great-heart, What, sir, 
 you begin to be drowsy ! come, rub up : now 
 here is a riddle for you.f Then said Mr. 
 Honest, Let us hear it. 
 
 Then said Mr. Great-heart, 
 
 " lie that will kill must first be overcome : 
 Who live abroad would, first must die at home." 
 
 Ha! said Mr. Honest, it is a hard one — hard 
 to expound, and harder to practise. But come, 
 landlord, said he, I will, if you please, leave 
 
 *■ Here is a genuine discovery of a gracious heart, 
 when it is delighted with spiritual company and con- 
 versation and longs for its continuance. Is it so with 
 you, reader ? 
 
 I Mind this: when one pilgrim observes that a 
 brother is inclined to be drowsy, it is his duty, and 
 •hould be his practice, to endeavour to awaken, 
 ^aickpD, enliven, and stir up such by spiritual hints. 
 
 my part to you ; do you expound it, and I will 
 hear what you say. 
 
 No, said Gaius, it was put to you, and it is 
 expected you should answer it. 
 
 Then said the old gentleman, 
 
 "He first by grace must conqucr'd be 
 That sin would mortify: 
 Who that he lives would convince me, 
 Unto himself must die." J 
 
 It is right, said Gaius ; good doctrine and 
 experience teach this. For, until grace dis- 
 plays itself, and overcomes the soul with its 
 glory, it is altogether without heart to oj^pose 
 sin: besides, if sin is Satan's cords by which 
 the soul lies bound, how should it make resist- 
 ance before it is loosed from that infirmity? 
 Nor will any that knows either reason or grace 
 believe that such a man can be a living mon- 
 ument of grace that is a, slave to his own cor- 
 ruption. And, now it comes in my mind, I 
 will tell you a story worth the hearing : There 
 
 Oh that this was more practised ! Many blessings 
 would be consequent upon it. 
 
 \ Oh this dying to self, to self-righteous pride, vain- 
 confidence, self-love, and self-complacencj-, is hard 
 work to the old man ; yea, it is both impracticable and 
 impossible to him. It is only grace yielded to that 
 can conquer and subdue him. And where grace reigns 
 this work is carried on day by day. 
 
THE I'lL'.niM'S rnOGRESS. 
 
 223 
 
 were hvo men that wont on j)il<;riniaj;e ; the I 
 one bi-jran when he w:ls youn^, the other when ! 
 he was old ; the younjj man huil stronj!; corrup- I 
 tions to jrrajiple with, the old man's were weak 
 witli the decays of nature: the younjr man 
 trod his stejis as even as did the old one, and 
 was every way as lij^ht as he : who now, or 
 which of them, hatl their jrraces shining clear- 
 est, since both seenied to he alike? 
 
 Iloni-ni. The younj^ man's, doubth^ss. For 
 that which luiuU it airainst the jjreutest oppo- 
 sition gives best tlemonstration that it is 
 strongest; especially when it also holdeth pace 
 with that that meets not with lialf so muclj, as 
 to be sure ohl age does not. Hesides, I have 
 observed that old men have blessed thenjselves 
 with this mistake — namely, taking the decays 
 of nature A»r a gracious coiuiuest over corruj)- 
 tions, and so have been ajit to beguile theui- 
 eolves. Indeed, old men that are gracious are 
 best able to give advice to them that are young, 
 ''.cause they have seen most of the emptiiu'ss 
 
 I" things; but yet, for an old and a young 
 man ti» set out both together, the young «»ne 
 hxs the advantage of the fairest diseovery of a 
 work of grace within him, though the old 
 man's corruptions are naturally the weakest. 
 ' Thus they sat talking till break of day. 
 Now when the family was up, I'liristiana bid 
 her son James that he should read a chapter : 
 so he read the fifty-third of Isaiah. When he 
 hatl done, Mr. Hon»»st asked why it was said 
 that the Saviour is said to come " out of a dry 
 gnmnd," and also that he had " no form of 
 Cfimelines^s in him?" 
 
 !' "l Mr. Cireat-heart, To the first I an- 
 
 I'C the church of the Jews, of whieli | 
 l'liri>l came, had then lost almost all the sjip 
 and spirit of religion. To the second I say. 
 The words are sjiokcn in the person of unbe- 
 lievers, who, because they want the eye that 
 can see into our Prince's heart, therefore judge 
 of him by the meanness of his outsiile. Just 
 like those that know not that precious ston«»s 
 are coveretl over with a homely cntst, who, 
 when they have found one, because they know 
 
 '>t what they have found, cast it again away, 
 ds men do a common stone. 
 
 Well, sai«l (iaius, now you are here, an«l 
 •ince, as I know, Mr. (treat-heart is goinl nt 
 his wea|K>ns, if you plea-se, alter we have re- 
 freshed ourxelveM, we will walk into the fields, 
 
 * After fMdiog, ikil^mi ar« lo prepara for flKhting. 
 Tbry »re not to cat in order to pamper their lunl*. but 
 to (trengtbao their bodie* and (oulf, that ibcjr maj b« 
 
 to see if we can do any good. About a mile 
 from hence there is one Slay goo<l, a giant, 
 that does much annoy the King's highway in 
 tlu-se parts, and I know whereabout his haunt 
 is: he is nuister of a number of thieves. It 
 would be well if we could clear these parts of 
 him.* 
 
 So they consente<l ami went, Mr. Oreat-henrt 
 with his sword, helmet, and shield, and thn 
 rest with spears an<l staves. 
 
 When tliey came to the place where he was, 
 they found him with one Feeble-mind in hia 
 hand, whom his servants ha<l brought uoto 
 him, having taken him in the way ; now the 
 giant was rifling him, with a purpose, after 
 that, to pick his bones, for he wius of the na- 
 ture of flesh-eaters. 
 
 Well, so soon as he saw Mr. rjreat-hpart and 
 his friends at the mouth of his cave with their 
 weapons, he demandetl what they wanted. 
 
 Grmt-henri. We want thee, for we arc come 
 to revenge the (juarrels of the many that thou 
 hjust slain of the pilgrims, when thou hast 
 dragged them out of the King's highway, 
 wherefore come out of thy cave. So he armed 
 himself and came out ; and to the battle they 
 went, and fought for above an hour, an<l then 
 stood still to take wind. 
 
 Then sai«l the giant, Why are you here on 
 my ground? 
 
 (hral-hcnrt. To revenge the blood of pil- 
 grims, as I also told thee before. So they went 
 to it again, and the giant made Mr. Great-heart 
 give back ; but he came up again, and in the 
 greatness of his mind he let fly with such 
 stoutness at the giant's head and sides that ho 
 made him let his weapon fall out of his hand; 
 so he smote antl slew him, and cut oil' his head 
 and brought it away to the inn. He alsf) took 
 Feoble-mind, the pilgrim, and brought him 
 with him to his lodgings. When they were 
 come home they showe«l his head to the fam- 
 ily, and set it up, as they had done others be- 
 f<»re, for a terror to those that shall attempt t»> 
 do as he hereafter. 
 
 Then they asked Mr. Feeble-mind how he 
 fell into his hands? 
 
 Then said the poor man, I am a sickly man, 
 as you see, and because death did usually once 
 a day knock at my <loor, I thought I should 
 never be well at home; so I betook myself to 
 a pilgrim's life, and have tnivellcil hither from 
 the town of Uuccrtaiu, where I and niv father 
 
 (tranter (n the Lord, and in the power of hi* might t« 
 flgbl nnd conquer crcrjr encm^ 
 
224 
 
 BUyYAN'S COMPLETE M'ORKS. 
 
 were born. I am a man of no strength at all 
 of body, nor yet of mind ; but would, if I 
 could, though I can but crawl, spend my life 
 in a pilgrim's way.* When I came at the 
 gate that is at the head of the way, the Lord 
 of that place did entertain me freely ; neither 
 objected he against my neakly looks nor 
 against my feeble mind, but gave me such 
 things as were necessarj' for my journey,- and 
 bid me hope to the end. When. I came to the 
 house of the Interpreter, I received much 
 kindness there ; and because the hill of Difli- 
 culty was judged too hard for me, I ^vas carried 
 up that by one of his servants. Indeed, I have 
 found much relief from pilgrims, though none 
 were willing to go softly as I am forced to do ; 
 yet still, as they came on, they bid me be of 
 good cheer, and said that it was the will of 
 their Lord that " comfort " should be given to 
 the "feeble-minded," (1 Thess. v. 14,) and so 
 went on their own pace. When I was come to 
 Assault-lane, then this giant met with me and 
 bid me prepare for an encounter; but, alas! 
 feeble one that I was, I had more need of a 
 cordial : so he came up and took me. I con- 
 ceited he should not kill me. Also, when he 
 had got me into his den, since I went not with 
 him willingly, I believed I should come out 
 alive again ; for I have heard that not any 
 pilgrim that is taken captive by violent hands, 
 if he keeps heart-whole towards his Master, is, 
 by the laws of providence, to die by the hand 
 of the enemy. Eobbed I looked to be, and 
 robbed to be sure I am ; but I am, as you see, 
 escaped with life, for the which I thank my 
 King as author and you as the means. Other 
 brunts I aJso look for, but this I have resolved 
 on — to wit, to run when I can. to go when I 
 cannot run, and to creep when I cannot go. 
 As to the main, I thank Him that loved me, 
 I am fixed ; my way is before me, my mind is 
 beyond the river that has no bridge, though I 
 am, as you see, but of a feeble mind.f 
 
 Then said old Mr. Honest, Have not you 
 ■ some time ago been acquainted with one Mr. 
 Fearing, a pilgrim ? 
 
 *A1I pilgrims are not alike vigorous, strong, and 
 lively. Soiue are weak, creep and crawl on in the 
 ways of the Lord. No matter; if there be but a pil- 
 grim's heart, all shall be well at last, for Omnipotence 
 itself is for us : and then we may boldly ask while 
 we are obedient to the truth, Who shall be against 
 us? 
 
 f AVhat a sweet, simple relation is here ! doth it not 
 suit many a feeble-minded Christian ? Poor soul, weak 
 as he was, yet his Lord provided against his danger. 
 He sent some strong ones to his deliverance and to 
 
 Feeble-mind. Acquainted with him! yes: he 
 came from the town of Stupidity, which lies 
 four degrees northward of the city of Destruc- 
 tion, and as many off of where I was born ; 
 yet we were well acquainted, for indeed he was 
 my uncle, my father's brother ; he and I have 
 been much of a temjDer : he was a little shorter 
 than I, but yet we were much of a complex- 
 ion. 
 
 Honest. I perceive you know him ; and I am 
 apt to believe also that you are related one to 
 another, for you have his whitely look, a cast 
 like his with your eye, and your speech is 
 much alike. 
 
 Feeble-mind. Most have said so that have 
 known us both ; and, besides, what I have 
 read in him I have for the most part found in 
 myself. 
 
 Come, sir, said good Gaius, be of good 
 cheer; you are welcome to me and to my 
 house, and what thou hast a niiud to, call for 
 freely ; and what thou wouldst have my serv- 
 ants do for thee, they will do with a ready mind. 
 
 Then said Mr. Feeble-mind, This is an un- 
 expected favour, and as the sun shining out of 
 a very dark cloud. Did Giant Slay-good in- 
 tend me this favour when he stopped me and 
 resolved to let me go no further? Did he in- 
 tend that after he had rifled my pocket I should 
 go to "Gaius mine host?" Yet so it is.J 
 
 Now, just as Mr. Feeble-mind and Gaius 
 were thus in talk, there comes one running 
 and called at the door, and told that about a 
 mile and a half off there was one Mr. Not- 
 right, a pilgrim, struck dead upon the place 
 where he was, with a thunderbolt. 
 
 Alas ! said Mr. Feeble-mind, is he slain ? 
 He overtook me some days before I came so 
 far as hither, and would be my company- 
 keeper; he also was with me when Slay -good 
 the giant took me, but he was nimble of his 
 heels and escaped : but it seems he escaped to 
 die, and I was taken to live.|| 
 
 " AVhat one would think doth seek to slay outright 
 Oft-times delivers from the saddest plight. 
 
 slay his enomy. Mind his belief, even in his utmost 
 extremity, L;arn somewhat from this Feeble-mind. 
 
 J Oh how sweet to reflect the most gigantic enemies 
 shall be conquered, and their most malicious designs 
 shall be overruled for our good ! Yea, what they in- 
 tend for our ruin shall be made to work for our health 
 and prosperity. 
 
 II See the various dealings of God, and more and 
 more adore him in all his ways of providence and grace. 
 " Know all the ways of God to men are just; 
 And where you can't unriddle learn to trust." 
 
THE PILGRIM'S PROGRESS. 
 
 225 
 
 That very proridcr.oe whose face is death 
 
 Doth ufttimcil to the lo»»ly life becjuenth. 
 
 I taken was, he did escape and flee ; 
 
 Hands cross'd gave death to him and life to lue." 
 
 Now about thiij time Mtitlhew iiml Mercy 
 were married : * uls<> Gains gave his daughter 
 I'hehe to James, Mattliew's hroliier, to wife. 
 \l'ler wliieh time they stayiHi about ten days 
 At Liaius'.s house, spending their time and tiie 
 seasons like as {tilgrims usfd to do. 
 
 When they were to depart, liaiiis nnide them 
 a fetL'*t, and tliey did eat and .drink and were 
 merry. Now the hour wji."* eome that ti>ey 
 must be gone; wherefore Mr. Clreat-heart 
 called for a reckoning. But Crnius told him 
 chat at his house it was not the eustom of |>il- 
 
 grinw to pay for their entertainment. He 
 boarded them by the year, but lookiil fur liis 
 pay from the CuhkI Samaritan, wlio had prom- 
 ised him, at his return, whatsocvi-r charge he 
 w:is at with them, faithfully t<» repay him. 
 Luke. X. 34, Ho. Then said .Mr. (Jnat-heart to 
 him, '■ Ik'loved, thou doesl faithfully whatao- 
 ever thou doest to the brethren and to utran- 
 gers, which have borne witness of ihy cliarity 
 before the Church, whom if thou yet bring 
 forwanl t>n tiieir journey after a go«lly sort, 
 thou shalt do well." 3 John T*, (!, 
 
 Then Claius t4»ok his leave of them all and 
 Ids children, and particularly of Mr. 1-Veblo- 
 niind: he also giive him something to driuk 
 bv the wav. 
 
 CHAPTKR XII 
 
 I III- I iijnin.* lire joinrii hi/ Mr. luii<hi-tn-h<ili, and jn'ocird to llir Imrn i,f \iiiiiti/, uhere 
 they are ag^reeiibli/ loihjed lnj Mr. Miin.toii, and meet with agrceahle rmnpany. — They en- 
 counter a formidable Mon.'<ter. 
 
 Now Mr. Feeble-mind, when they were go- 
 iii«' ot4 at the do<»r. made iv< if he intendetl to 
 linger. The whicli when Mr. (Jreat-heart es- 
 pietl, he .said, "Come, Mr. Feeble-mind, pray 
 do you go along with ns. I will be your con- 
 ductor, and you .shall fare as the rest." 
 
 Ff-ebie-tnlnd. AUlsI I want a suitable com- 
 panion; you are all lusty and strong; but I, as 
 you see, am weak. I choose therefore rather 
 to come behind, h-st by reason of my many in- 
 firmities. I should be both a burden to myself 
 and to you. I am, jus I said, a man of a weak 
 and feeble mind, and shall be otTende*! and 
 iii:ide weak at that which others can bear. I 
 ill like no laughing; I dhall like no gay at- 
 •; I shall like no unprofitable qnestion.-i. 
 N I y, I am so weak a man as to be olfended at 
 .1 which others have a lil)erty to d«». I do 
 : know all the truth: I am a vcrv- ignorant 
 ristian nian: sometintes, if I hear some rc- 
 <e in the Lord, it troubles me, becaiwc I 
 mot do so* too. It is with me as it is with a 
 ik man among the strong, or as a lamp dc- 
 •4m|, H<' that in ready to s|i{> with his feet 
 
 bad »oma 
 
 - , ; .".;.. i;.-i»k, allcg- 
 
 iag (hat she wa« detrnniDcd not to hare a c\»% tu her 
 »oal : but now the Lunl provide* an bclpine<>t for her 
 in Matthew, a *tno«r« young pilgrim. Happy is (be 
 otateh which is made in (ho Lurd. and (he par(ners 
 who are aniled in e(ernal bond* ! 
 
 f What an open, ingennoiu eonfession is here ! 
 16 
 
 is as a famp despi.se<l in the thought of him that 
 is at ciuse, (Job xii. rt;) so that I know not 
 what to do.f 
 
 But, brother, .said .Mr. (Jreat-heart, I h:ive it 
 in commission to ''comfort the feeble-mi nd«tl " 
 and to support the we:ik. You must needs go 
 along with us: we will wail for you, we will 
 lend you our help, we will deny ourselves of 
 some things, both opinionative and pmt'iic^l, 
 for your sake; we will not enter into "doubt- 
 ful disputations" before you; we will be made 
 all things to you rather than you shall Ik* lel\ 
 behind. J IJom. .\iv.; 1 Cor. viii. 9, !.'{; ix. 
 32. 
 
 Now all this while they were at Gaiii-s's door; 
 and behohl, :ls they were thus in the heat of 
 their discourse, Mr. Roady-to-halt came by 
 with his crntehes in his hand, and he also wjcs 
 going on i>ilgrimage. Ps. xxxviii. 17. 
 
 Then said Mr. Feeble-mind to him, l!o^» 
 earnest thou hither? I W2is but now complain- 
 ing that I had not a suitable companion, but 
 thou art acconling to my wish. Wflcome, 
 welcome, go<Kl Mr. lioady-to-halt: I hr{)e Jioli 
 and I may l)c some help. 
 
 Though feeble in mind, he wtta •trong in wisdom nod 
 ■ound judgmen(. 
 
 X Oh (bat (his Were mor« practised among Chris- 
 (ians of different s(anding, degree*, and Judgm«n( '. 
 If (hey who are *(rong were thus to Hear with thm 
 w*mk, a* they ought, bow much more lore, peaec, »a4 
 unanimity would prevail .' 
 
22G 
 
 BUNYAN'S COMPLETE WORKS. 
 
 R,'iuhj-to-halt. I shall be glad of thy com- 
 pany, said tlie other; and, good Mr. Feeble- 
 mind, rather than we will part, since we are 
 thiiri happily met, I will lend thee one of my 
 crutches.* 
 
 Feeble-mind. Nay, said he, though I thank 
 thee for thy good-will, I am not inclined to 
 halt before I am lame. Howbeit, I think, 
 when occasion is, it may help me against a dog. 
 
 Ready-to-halL If either myself or my crutches 
 I an do thee a pleasure, we are both at thy com- 
 mand, good Mr. Feeble-mind. 
 
 Thus therefore they went on: jMr. Great- 
 heart and Mr. Honest went before, Cliristiana 
 and her children went next, and- Mr. Feeble- 
 inind and Mr. Ready-to-halt came behind with 
 his crutches. Then said Mr. Honest, Pray, 
 sir, now we are upon the road, tell us some 
 profitaldc things of some that arc gone on ])il- 
 grimage before us. 
 
 Grcnt-heart. With a good will. I suppose 
 you have heard how Christian of old did meet 
 with ApoUyon in the Valley of Humiliation, 
 and also what hard work he had to go through 
 the Valley of the Shadow of Death. Also, I 
 think you cannot but have heard how Faithful 
 was put to it by Madam Wanton, with Adam 
 the First, with one Discontent, and Shame; 
 four as deceitful villains as a man can meet 
 with upon the road. 
 
 Holiest. Yes, I believe I heard of all this : 
 but indeed good Faithful was hardest put to it 
 by Shame ; he was an unwearied one. 
 
 Great-heart. Ay; for, as the pilgrim well 
 said, he of all men had the wrong name. 
 
 Honest. But pray, sir, where was it that 
 Christian and Faithful met Talkative? That 
 same was a notable one. 
 
 Great-heart. He was a confident fool; yet 
 many follow his ways. 
 
 Honest. He had like to have beguiled Faith- 
 ftil. 
 
 Great-heart. Ay, but Christian put him into 
 a way quickly to find him out. 
 
 Thus they went on till they came to the 
 place where Evangelist met with Christian 
 and Faithful, and prophesied to them what 
 they should meet with at Vanity Fair. 
 
 * Excellent ! See the nature of Christian love; ever 
 to be ready to spare to a brother what we ourselves 
 have occasion for. Love looketh not at the things of 
 our own. but to provide for the wants of others. 
 
 t Nothing more profitable than conversing on the 
 faith, valour and success of those who have gone be- 
 fore us, with their trials, enemies, and dangers, yet 
 how gloriously they fought their way through all, .and 
 
 Then said their guide. Hereabouts did 
 Christian and Faithful meet with Evangelist, 
 who prophesied to them of Avhat troubles they 
 should meet with at Vanity Fair, 
 
 Honest. Say you so? I dare say it was a 
 hard chapter that then he did read unto them. 
 
 Great-heart. It was so, but then he gave them 
 encouragement withal. But what do we talk 
 of them? they were a couple of lion-like men ; 
 they had set their faces like flints. Do not you 
 remember how undaunted they were Avhen they 
 stood before the judge? 
 
 Honest. Well, Faithful bravely suffered. 
 
 Great-heart. So he did, and as brave things 
 came on't : for Hopeful and some others, as the 
 story relates, were converted by his death. 
 
 Honest. Well, but pray go on ; for you are 
 well acquainted with things.f 
 
 Great-heart. Above all that Christian met 
 with after he had passed through Vanity Fair, 
 one By-ends was the arch one. 
 
 Honest. By-ends ! What was he ? 
 
 Great-heart. A very arch fellow, a down- 
 right hypocrite ; one that would be religious 
 which way ever the world went : but so cun- 
 ning that he would be sure never to lose or 
 suffer for it. He had his mode of religion for 
 every fresh occasion, and his wife was as good 
 at it as he. He would turn and change from 
 opinion to opinion : yea, and plead for so doing 
 too. But, as far as I could learn, he came to 
 an ill end with his by-ends ; nor did I ever hear 
 that any of his children were ever of any es- 
 teem with any that truly fear God. 
 
 Now by this time they were come Avithin 
 sight of the town of Vanity, where Vanity 
 Fair is kept. So when they saw that they were 
 so near the town, they consulted with one an- 
 other how they should pass through the town, 
 and some said one thing, and some another. 
 At last Mr. Great-heart said, I have, as you 
 may understand, often been a conductor of 
 pilgrims through this town : now I am ac- 
 quainted with one Mr..Mnason, a Cyjirusiao 
 by nation, and an old disciple, at whose house 
 we may lodge. If you think good, said he, we 
 will turn in there.J 
 
 Content, said old Honest; Content saio 
 
 came off more than conquerors over all. Pilgrims 
 love to hear these things. 
 
 J How happy to find a house in Vanity Fair whose 
 Master will receive and entertain pilgrims ! Blessed 
 be God for the present revival of religion in our day, 
 and for the many houses that are open to the friends 
 of the Lamb! The hearts of the masters of which he 
 opens. 
 
THE PILGRIM'S PROGRESS. 
 
 227 
 
 Cliristiana ; Content, said Mr. Feeble- in i nd ; 
 ftnd so tiny said all. Now you must think it 
 Wiu eventide by that they got to the outside of 
 tlie town, but Mr. Clreat-heart knew the way to 
 tlie old man's house. So thither they came; 
 and he called at the door, and the old man 
 within knew hia tongue as soon as ever he 
 luard it; so he ojH-netl and tliey all came in. 
 Then s;iid MniLHon their host, " How far have 
 ye come to-day ?" So they said, '" From the 
 house of CiaiiLs our friend." " 1 pronu.se you," 
 Baid he, "you have gone a good stitch; you 
 may well be weary ; sit down." So they sal down. 
 
 Then .said their guide, "Come, what cheer, 
 gixnl sirs? 1 dare say you are welcome to my 
 tViend." 
 
 I aUo, .said Mr. MntLson, do bid you wel- 
 come: and whatever you want do but say, and 
 we will do what we can to get it f«»r you. 
 
 IftmeM. Our great want, a while since, \\i\» 
 nurbour and good company; and now I hope 
 we luive Imth.* 
 
 MiuiMtn. For harbour, you see what it is ; 
 but for go<Kl company, that will appear in the 
 trial. 
 
 Well, said Mr. Great-heart, will you have 
 the pilgrims into their lodgiugH? 
 
 I will, said Mr. Mnason. So he had them 
 to their respective places : and also showed 
 tliem a very fair dining-room, where they 
 might Ik* and sup together, until time was 
 come to go lo rest. 
 
 Now when they were .set in their places, and 
 were a little cheery after their journey, Mr. 
 ilonest asked his landlord if there were any 
 ■tore of good jK'opIe in the town? 
 
 MmiMju. We have a few, for in<lee«l they are 
 but a few when comparetl with them on the 
 other side. 
 
 IIoneM. But how shall we do to see some of 
 them ? for the sight of good men to them that 
 are going on pilgrimage \» like to the appear- 
 ing of the moon and stars to them that are 
 going a journey. t 
 
 Then Mr. MniLson stam|>ed with his f<Mit, 
 and hi.^ daughter Grace came up; .so he sai<l 
 UQto her, Grace, go you, tell my friends, Mr. 
 Contrite, Mr. Holy-man, Mr. Love-saints, Mr. 
 
 * Under tX\ our w»nU maj we not «aj, with our 
 '-.'her .\br»bani, God will provido ? Gen. xsii. 8. 
 
 The inquirj of diici|>lr» afler luitablo com^anjr 
 (iKoiTcrt tb«t thcjr, with David, lore the I<ord's nitinK, 
 •nd in the excellent of the earth i* all their deliKht. 
 Pi. XTi. 3. .\ (ennine diicorery Ihi* of a gracioa* 
 
 hMft. 
 
 I A preciOH* prajer for ibe bent of bletaing*. 
 
 Dare-not-lie, andMr. reiiitent, that I have a 
 friend or two at my house that have a mind 
 this evening to .see them. 
 
 So Grace went to call then«, and they came , 
 and, after salutation made tltcy luit down to- 
 gether at the table. 
 
 Then said .Mr. Mnason, their landlor<l, .M_v 
 neighbours, I have, as you see, a company of 
 stningers come t«> my liouse: they are pilgriiatt, 
 they eome from afar and are going to Mount 
 Zion. lUit who, (|Uoth he, do you think tluM 
 is? (pointing his fingers at Christianu.) It ia 
 Clu'istiiuia, the wife of Christian, that famoiu 
 pilgrim, who, with Faithful his brother, were 
 so shamefully handled in our town. At that 
 they stooil ama/ed, saying, Wt- little thought 
 Ui see Christiana when Grace came to call us: 
 wherefore this is very comfortable surprise. 
 Then they asked her about her welfare, and if 
 these young men were her husband's .sons. 
 And when she told them they were, they said 
 to the lads, "The King whom you love and 
 serve nuike you as your father, and bring you 
 where he is in peace." % 
 
 Then Mr. Honest, when they were all .sal 
 down, asked Mr. Contrite and the rest in what 
 posture their town was at present. 
 
 Contrite. You nuiy be sure we are full of 
 hurry in fair-time. It is hard keeping oui 
 hearts and spirits in go<Hl order, when we art 
 in a cumbered condition. He that livi>s in 
 such a place lus this, and that Ikls to do with 
 such as we have, has need of an i/fw, tt) cau- 
 tion him to take heed every moment of the day.H 
 
 J{i>uc.*t. Hut how are your neighbours noiv 
 for (juietncss? 
 
 Contrite. They are much more nHxlerale now 
 than formerly. You know how Christian and 
 Faithful were used at our town ; but of late, I 
 say, they have been far more moderate. I think 
 the blood of Faithful lieth with a load upon 
 them till now, for since they burned him they 
 have been ashamed t^i burn any more; in iln«e 
 days we were afraid to walk the stre^t-s, but 
 now we can show our heads. Then ih ; name 
 of a profi-ssor wsw o<lious: now, especial U iu 
 some parta of our town, (for you know i ui 
 town is large,) religion is counted h< noiirablixl 
 
 I Mind thi« binU Maj it kindle a mdm of Jsog«r, 
 and excite caution. 
 
 } It ii a merry, when open per^rcotion for the woro 
 abate! and reliKion it more mprctcd ; but how do pn>- 
 fevsor* in •ucb time* gel cold and dead, Rtow furmaJ 
 and worldlj ! The imilet of the town of Vanit/ oflwi ' 
 prove more injuriou* than it* frown*. Ba -D jov 
 (uard, O pilfHm*.* 
 
228 
 
 BUN VAN'S COMPLETE WORKS. 
 
 Then said M'r. Contrite to them, Pray how 
 faretli it with you in your pilgrimage? How 
 stands tlic country affected towards you? 
 
 ffotiext. It l.Appens to us as it happeneth to 
 wayfaring men : sometimes our way is clean, 
 sometimes foul, sometimes up hill, sometimes 
 down hill; we are seldom at a certaiifty ; the 
 wind is not always on our backs, nor is every 
 one a friend that we meet with in the way. We 
 have met with some notable rubs already, and 
 what are yet behind we know not ; but for the 
 most part we find it true that has been talked 
 of old : " A good man must suffer tronble." 
 
 Contrite. You talk of rubs : what rubs have 
 you met withal? 
 
 Honest. Nay, ask Mr. Great-heart, our guide, 
 for he can give the best account of that. 
 
 Great-heart. AVe have been beset two or three 
 limes already. First, Christiana and her chil- 
 dren were beset with two ruffians that they 
 feared would take away their lives. We were 
 beset with Giant Bloody-man, Giant Maul, and 
 Giant Slay-good. Indeed, we did rather beset 
 the last than were beset of him. And thus it 
 was : After we had been some time at the house 
 of Gains, "mine host, and of the whole 
 Church," we were minded upon a time to take 
 our weapons with us, and to go see if we could 
 light upon any of those that were enemies of 
 pilgrims ; for we heard that there was a nota- 
 ble one thereabouts. Now Gains knew his 
 haunt better than I, because he dwelt there- 
 about ; so we looked and looked, till at last we 
 discerned the mouth of his cave; then were 
 we glad and plucked up our spirits. So we ap- 
 proached up to his den : and, lo, when we came 
 there he had dragged by mere force into his 
 oet this poor nuxn, Mr. Feeble-mind, and was 
 about to bring him to his end. But when he 
 saw us, supposing, as we thought, he had an- 
 other prey, he left the poor man in his house 
 and came out. So we fell to it full sore, and 
 he lustily laid about him, but in conclusion he 
 was br^l-ught down to the ground and his head 
 :ut dl!7and set up by the wayside for a terror 
 u^ u ch as should after practise such ungodli- 
 tK-<5. That I tell you the truth here is the 
 uian himself to affirm it, who was as a lamb 
 taken out of the mouth of the lion. 
 
 Then said Mr. Feeble-mind, I Ibund this 
 true to my cost and comfort — to my cost, w hen 
 he threatened to pick my bones every moment ; 
 and to my comfort, when I saw Mr. Great-heart 
 
 * This is a sound speech. Lord, grant that wc, who 
 profess thy holy naiue, may take good heed to this. It 
 ia a word of couvictijn to many. 
 
 and his friends, with their weapons, approach 
 so near for my deliverance. 
 
 Then said Mr. Holy-man, There are two 
 things that they have need to be possessed of 
 that go on pilgrimage — courage and an vn-spotted 
 life. If they have not courage, they can never 
 hold on their way; and if their lives be loose, 
 they will make the very name of a pilgrim 
 stink.* 
 
 Then said Mr. Love-saint, I hope this cau- 
 tion is not needful among you : but truly there 
 are many^that go upon the road that rather de- 
 clare themselves strangers to pilgrimage than 
 strangers and pilgrims in the earth. 
 
 Then said Mr. Dare-not-lie, It is true, they 
 neither have the pilgrim's weed nor the pil- 
 grim's courage : tbey go not uprightly, but all 
 awry with their feet : one shoe goeth inward, 
 another outward, and tbeir hosen out behind, 
 here a rag and there a rent, to the disparage- 
 ment of their Lord.f 
 
 These things, said Mr. Penitent, they ought 
 to be troubled for ; nor are the pilgrims like to 
 have that grace ujion them and tbeir pilgrim's 
 progress as they desire until the way is cleared 
 of such spots and blemishes. 
 
 Thus they sat talking and spending the 
 time until the supper was set upon the table. 
 Upon which they went and refreshed their 
 weary bodies ; so they went to rest. Now they 
 stayed in the fair a great while at the house 
 of Mr. Mnason, who in process of time gave 
 his daughter Grace unto Samuel, Christiana's 
 son, and his daughter Martha to Joseph. 
 
 The time, as I said, that they lay here was 
 long, for it was not now as in former times. 
 Wherefore the f)ilgrims grew acquainted with 
 many of the good people of the town, and did 
 them what service they could. Mercy, as she 
 was wont, laboured much for the poor ; where- 
 fore their bellies and backs blessed her, and she 
 was there an ornament to her profession. And 
 to say the truth for Grace, Phebe, and jMartha, 
 they were all of a very good nature, and did 
 much good in their places. They were also all 
 of them very fruitful ; so that Christian's name 
 as was said before, was like to live in the world • 
 
 While they lay here there came a monster 
 out of the Ti'oods and slew many of the jieople 
 of the town. It would also carry away their 
 children and teach them to suck its whelps. 
 Now no man in the town durst so much as face 
 this monster, but all men fled when they heard 
 the noise of his coming. The monster was 
 
 ■f An excellent observation and a just reproof. May 
 it carrj' conviction to the heart of those it suits ! 
 
(uV 
 
THE PILGRIM'S PROGRESS. 
 
 229 
 
 Jike unto one beast uj>on the eurth : itis lK>dy 
 Yum " likf a dragon, ami it luul lit-ven heads and 
 ton horns." Rev. xii. 3. It made great havoc 
 o( children, and yet it was governed by a vio- 
 man. This monster propounded conditions U* 
 men, and such men as loved their lives more 
 than tluir souls aeee|>ted of those conditions. 
 
 Now Mr. Great-heart, togetlur with tlnwc 
 who eanie to visit the pilgrims at Mr. .Miias»in's 
 house, entered int«) a eovenant to go and en- 
 gage this be:ist. if perhajw they might deliver 
 the [HH)plo of this town from the paws and 
 month of this so devouring a serpent. 
 
 Tlu-n did Mr. tireat-heart, Mr. (.'ontrite, Mr. i 
 Holy-man, Mr. I)are-not-lie, and Mr. I'eni- 
 tent, with their weapons, go forth to meet 
 him. Now the monster, at first, was very 
 rampant, and looked upon these enemies 
 with great disdain; but they so belaboured 
 him, being sturdy men-at-arms, that they 
 maiK- him make a retreat; so they came home 
 to Mr. Mnason's house again. 
 
 The monster,* you must know, had his cer- 
 tain seiUHons to come out in and to make his 
 attempts u{>on the children of the people of 
 the town : also tlietie seasons did these valiant 
 worthies watch him in, and did continually 
 it>4sault him ; insomuch that, in process of 
 time, he became not oidy wonndeil, but lame; 
 also he had not made the havoc of the towns- 
 men's children as formerly he ha<l done. \nd 
 it is verily believed by 8<huo that this tK-a*! 
 will certainly die of his wounds. This thero- 
 fore made Mr. Great-heart and his fellows of 
 great fame in this town ; so that many of the 
 pe<»ple that wanted their tiuste <»f things yet 
 had a reverent esteem and re«pict for them. 
 Upotj this account therefore it was that thr^e 
 pilgrims got not much hurt here. Tnie, 
 there were some of the baser sort that could 
 see no more than a mole nor understand no 
 more than a beitst, — these had no reverence 
 for these men, nor took notice of their valour 
 and advetitures. 
 
 CHAPTER XIII. 
 
 Tht' Pili/riuiJi hill Giant I)ei>pitir and Ai'.* H'ij'r, and totalli/ dimnlidt hi.* rn.illf 
 
 ceed to the Delectable Mounlaitis. 
 
 Th'ij pro- 
 
 Wkll, the time drew on that the pilgrims 
 unHt go on their way ; therefore they prei>ared 
 tor tljeir journey. They sent for their friends; 
 tliey ronlerred with them ; they had some time 
 M't apart therein to commit each other to the 
 protection of their Prince. There were again 
 that brought them of such things as they had 
 that were fit for the weak and the strong, for 
 the women and the men, and so luded them 
 with such things as were necessarj'. -Vets 
 x.xviii. 10. Then they .set forward on their 
 way, and their friends accompanying them so 
 tar as was convenient, they again committetl 
 e:ieh other to the protection of their King, 
 ind departed. 
 
 They, therefore, that were of the pilgrims' 
 C'lmpany went on, and .Mr. Great-heart went 
 lieforr them; now the women and children 
 being weakly, they were forced to go as they 
 
 •T»:i' rrfrn fob»erTM the Rcr. .Mr. Soott) to the 
 ' ' i' • V^y '"' "onjp liiijf tx-forc the Kcvo- 
 
 1 ■ I'V which mony nominal Pr<)t<'»f.-»nU 
 mrtf ilrawn A*itJe. and nunil>«rii nf chiMrvn rduoAlp'l 
 fti the |>rinol|>lc« of (l»rknrM itn>l •nppntitinn. Thr 
 .'•TDur •Oil frown of (he printw iin<l hi< party oporainl 
 M powerfully tb»t wurlUly men in grner*! jirlilrtl (•> 
 
 could bear; by this means Mr. Ready-to-halt 
 and Mr. Feeblo-mimI had more to sympathize 
 with their condition. 
 
 When they were gone from the townsmen, 
 and when their friemls had bid them farewell, 
 they quickly came to the place where Faithful 
 was put to death : therefore they made a stand, 
 and thanked Him that ha<l enabled him to 
 bear his cross .>io well; and the rather b«'<-ause 
 they now found that they had a benefit by 
 such a man's snflVrings lus he was. They 
 went on, therefore, after this, a g<H)d w.iy 
 further, talking of Christian ami Faithful, 
 and how Hopeful joined himself to Chri'liac 
 and that Faiihfiil was dead. 
 
 Ni>w they were come up the bill I 
 where the silver mine was whi<"h t<M(k 1' 
 off from his pilgrimage, and into whieh. aj« 
 some thinb. By-ends fell and i-.tMi. .1 whire- 
 
 Ihp impoaition ; hut »cvcral |< 
 
 ronfortniitii, •« well »fl in lh< ! 
 
 rniiiH'iit •prvi'-'- n* th'« fri-i* 
 
 writinif', in < ■ 
 
 thr •tlhrrrti' • ' 
 
 wrrc r»pntii»il» ■ >- »■ iho plat 
 
 furtnp«l for the rv • - .. >a Brilaia 
 
230 
 
 BUNYAN'S COMPLETE WORKS. 
 
 fore tliey considered that. But when they 
 were come to the old monument that stood 
 over against the hill Lucre— to wit, to the 
 pillar of salt that stood also within the view 
 of Sodonl and its stinking lake— they mar- 
 velled, as did Christian before, that men of 
 tliat knowledge and. ripeness of wit, as they 
 were, sliould be so blind as to turn aside here. 
 Only they considered again that nature is not 
 affected with the harms that others have met 
 with, especially if that thing upon which they 
 look has nn attracting virtue upon the foolish 
 eye. 
 
 I saw now that they went on till they came 
 to the river that was on this side of the De- 
 lectable Mountains— to the river where the 
 fine trees grow on both sides, and whose leaves, 
 if taken inwardly, are good against surfeits, 
 (Ps. xxiii.;) where the meadows are green all 
 the year long and where they might lie down 
 safely. By this river side, in the meadows, 
 there were cotes and folds for sheep, a house 
 built for the noixrishing and bringing up those 
 lambs, the babes of those women that go on 
 pilgrimage. Also there was here one that was 
 entrusted with them, who could have compas- 
 sion and could gather these lambs with his 
 arm and carry them in his bosom, and that 
 could gently lead those tliat were with young. 
 Heb. V. 2 ; Isa. Ixiii. Now to the care of this 
 man Christiana admonished her four daugh- 
 ters to commit their little ones, that by these 
 waters they might be housed, harboured, suc- 
 coured, and nourished, and that none of them 
 might be lacking in time to come. This man, 
 if any of them go astray or be lost, will bring 
 them back again ; he will also bind up that 
 wliich was broken and will strengthen them 
 that are sick. Jer. xiii. 4; Ezek. xxxiv. 11, 16. 
 Here they will never want meat, drink, and 
 clothing ; here they will be kept from thieves, 
 and robbers ; for this man will die before one 
 of those committed to his trust shall be lost. 
 Besides, here they shall be sure to have good 
 nurture and admonition: and shall be taught 
 to walk in right paths; and that, you know, is 
 a favour of no small account. 
 
 Also here, a.s you see, are delicate waters, 
 pleasant meadows, dainty flowers, variety of 
 trees, and such as bear wholesome fruit — fruit 
 not like that which Matthew eat of, that fell over 
 the wall out of Beelzebub's garden ; but fruit 
 
 * Here we frequently find our author speaking of 
 our Lord and S.aviour as Man. He excels in this. It 
 were to be wished thut authors and preachers wrote 
 
 that procurcth health where there is none, and 
 that continueth and increaseth where it is.* 
 
 So they were content to commit their little 
 ones to him ; and that which was also an en- 
 couragement to them so to do was, that all this 
 was to be at the charge of the King ; and so 
 was an hospital to young children and orphans 
 
 Now they went on : and when they were 
 come to By-path Meadow, to the stile over 
 which Christian went with his fellow Hopeful, 
 when they were taken by Giant Despair and 
 put into Doubting Castle, they sat down and 
 consulted what was best to be done ; to wit, 
 now they were so strong, and had got such a 
 man as Mr. Great-heart for their conductor, 
 whether they had not best to make an attempt 
 upon the giant, demolish his castle, and if 
 there were any pilgrims in it to set them at 
 liberty, before they went any further. So one 
 said one thing, and another said to the contrary. 
 One questioned if it was lavv^ful to go ujion un- 
 consecrated ground ; another said they might, 
 provided their end was good. But Mr. Great- 
 heart said. Though that assertion offered last 
 cannot be universally true, yet I have a com- 
 mandment to resist sin, to overcome evil, to 
 fight the good fight of faith : and, I pray, with 
 whom should I fight this good fight if not with 
 Giant Despair ? I will therefore attempt the 
 taking away of his life and the demolishing of 
 Doubting Castle. Then said he, " Who will 
 go with me ?" Then said old Honest, " / will," 
 "And so we will too," said Chi'istiana's four 
 sons, Matthew, Samuel, James, and Joseph, 
 for they were young men and strong. 1 John 
 ii. 13, 14. 
 
 So they left the women on the road, and 
 with them Mr. Fceble-hiind and Mr. Ready-to- 
 halt with his crutches, to be their guard until 
 they came back ; for in that place, though 
 Giant Despair dwelt so near, they keeijing in 
 the road, " a little child might lead them." 
 Isa. xi. 6. 
 
 So Mr. Great-heart, old Honesty and the four 
 young men went to go up to Doubting Castle 
 to look for Giant Desjjair. When they came 
 at the castle gate they knocked for entrance 
 with an unusual noise. With that the old 
 giant comes to the gate, and Difiidence his wife 
 follows. Then said he, " Who and what is he 
 that is so hardy as after this manner to molest 
 the Giant Despair? Mr. Great-heart replied, 
 
 and spake more frequently of the manhood of Jesus, 
 who was a perfect Man, like unto us in all things ex, 
 cept sin. 
 
TIIK I'llJ HUM'S PR 
 
 "It is I, Great-heart, one of the Kiiijr of the 
 Celestial Country's conduetors of j»il;^riiii!4 to 
 their plaee ; and I demand of thee that thou 
 open lliy jjates for my entrance; prepare thy- 
 self also to fight, for I am come to take away 
 thy lieail and to dentolish Doubting Castle." 
 
 Now (Jiant Despair, because he wa.H a giant, 
 thou^'lil no man could overcome him; and 
 iU;aiu lhoui,'ht he, "Since hcn-toftire I have 
 made a conipiest of angels, sliall CJreat-hrart 
 make me afruiil?" So he harnessed himself 
 and went out: he had a cap of steel upon his 
 head, a breastplate of fire girded to him, and 
 he came out in iron shoes with a great club in 
 his hand. Then these si.x men nuule up to 
 him. and beset him behind and before: also 
 when Dillidence, the giantess, came up to help 
 him.olil Mr. Honest cut her down at one blow. 
 Then they fought for their lives, and Oiant 
 Despair wa.s brought down to the ground, but 
 wiu very loth to die; he struggle*! hard, and 
 had, :Ls they say, ius nuiny liv<>s aa a cat ; but 
 (Jreat-heart was his deatii, for he left him n<tt 
 11 he had severed his heutl from his shoulders.* 
 
 Then they fell to demolishing Doubting 
 ':istle; and that, you know, might with ease 
 be done, since (liant Despair was dead. They 
 were seven days in destroying of that: and in 
 it, of pilgrims, they found one Mr. Desjiond- 
 eney, almost stiirveil to death, and one Much- 
 afniid, his daughter; tlu'se two they saved 
 ulive. liut it would have made you w«mder to 
 have seen the dead lNxlie« that lay here and 
 there in the nustle-yard, and how full of dead 
 men's bones the duntri-on w;w. 
 
 When. Mr. (ir :ind his companions 
 
 bad perfornuHl t: i, they took Mr. De- 
 
 >ondenry, ami his daughter Muili-afraid into 
 
 eir protection; for they were honest iM-oplc, 
 liough they were prisoners in Doubting Castle 
 tothMtlfiant Dt-spair. They in. ! .. 
 
 look with th'-m th>« head of tli' 
 Ixnly they ' 1 under a In .ii> ■■! -l.nu -,) 
 
 and down i i and to tlc-ir roinjiaiiions 
 
 .'ley came, and showed them what they had 
 . «ne. Now when Fceblc-mind and Ueady-to- 
 :ilt saw that it wsis the hea<l of Giant Despair 
 
 • Wlt«t mnnot nr»»l-h*«rt 4«? Whnt foitU not 
 
 •rd of the Spiri*. wh)»h i* ■ <J«v.| ; 
 
 vi. IT;) r 
 i. fbail b« . 
 • !r.4ul, nball b« rvacuvU. ua (wr iuu(« wt Vir«atl-tivikri'« 
 iouip»ajr ! 
 
 indeetl, 
 
 N.jw CI 
 
 the viol, and h< 
 
 lute; so, since ti 
 
 •.>.•■; 1 
 
 merry 
 u upon 
 .Mercy upon the 
 1) merry disposed, 
 she playinl them a lesson, and Keady-to-halt 
 w«mUi dance. Sj he took Despondency's 
 daughter, nanunl Much-afraid, by the hand, 
 and to daneing they went in the road. True, 
 he could Hot dance without one crutch in his 
 bund; but I promise you he footed it well; 
 aliio, the girl wius to be commende<l, f'lr -he 
 answered the music handsomely. 
 
 A" for Mr. Desponilency, the musi^ \\iL-» tioi 
 much to him ; he was for feeding laiic/r than 
 dancing, for that he wits almost starv<-<l. S<i 
 Christiana gave him some of her i)"«tle of 
 spirits for present relief, a!id then pr-pared 
 him something to eat ; and in a little timu the 
 old gentleman came to himself, and be^n U\ 
 be finely revived. 
 
 Now I saw in my dream wheu all these 
 things were finished .Mr. (Jreat-heart toek the 
 headof Ciiant Despair and set it upon a;Milu by 
 the highway side, right over :igain^t a pillar 
 that Christian erected for a caution to pilgrims 
 that came after to take heed of entering into 
 his grounds. 
 
 Then he writ under it, upon a marble >'»ono. 
 these verses following: 
 
 "This is tho head of him whose name only 
 In former time diii pilgrims (crrify. 
 His ca^tlo's down,'}' uiid Diffidvncv, \x\* wife, 
 liruvo .MuntiT Orcatht'iirt has bcrcfl of life. 
 Dos|)ondvaoy, his daughter Much-nfrnid, 
 Urcat-hi'art for thtiu nl.iu the luiiii has play'd 
 Who hereof doubts, if ho'll but ca«t bis eye 
 I'p hither, may his scruples «nii«fy. 
 This head also, when doul'^ 
 Uoth show from frar they i 
 
 When th«Ke men had thus bravely showed 
 themselves against Doubting ("a-tle and had 
 slain Gi:int Despair, tliey went CnrwaT-ii, aud 
 went on till they came to the D. i-un- 
 
 taius, where Christian and Hoi .. -bed 
 
 UiomsclveM with the varieties of the placo. 
 They also ac«|uainted themselves with the 
 shejiherds there, who welcomed them, as they 
 
 f The following lines oont*in an 
 and dcMf^e partieular regard: 
 
 'ullV 
 
 ■I. 
 
 .»a. 
 
 <*in, 
 
 in. 
 
 Kao«llcnt remark ! praj mind it. 
 
232 
 
 BUNYAN'S COMPLETE WORKS. 
 
 had done Cliristian before, un .o the Delectable 
 Mountains. 
 
 Now the shepherds seeing so great a train 
 follow Mr. Great-heart, (for with him they 
 were well acquainted,) they said unto him, 
 "Good sir, you have got a goodly company 
 here; pray where did you find all these ?" 
 
 Great-heart. 
 
 " First, here is Christiana and her train, 
 Her sons and her sons' wives, who, like the wain 
 Keep by the Pelt, and do by compass steer 
 From sin to grace, else they had not been here. 
 Next here's old Honest come on pilgrimage; 
 Ready-to-halt too, who, I dare engage. 
 True-hearted is, and so is Feeble-mind, 
 Who willing was not to be left behind. 
 Despondency, good man, is coming after, 
 And su also is Much -afraid, his daughter; 
 May we have entertainment here, or must 
 We further go ? Lot's know whereon to trust." 
 
 Then said the shepherds, This is a comfort- 
 able company ; you are welcome to us, for we 
 have for the feeble as for the strong: our 
 Prince has an eye to what is done to the least 
 of these, (Matt. xxv. 40;) therefore infirmity 
 must not be a block to our entertainment. So 
 they had them to the palace doors, and then 
 said unto them, " Come in, Mr. Feeble-mind ; 
 come in, Mr. Ready-to-halt; come in, Mr. De- 
 spondency, and Miss Much-afraid, his daughter. 
 These, Mr. Great-heart," said the shepherds to 
 the guide, " we call in by name, for that they 
 are most subject to draw back ; but as for you 
 and the rest that are strong, we leave you to 
 your wonted liberty." Then said Mr. Great- 
 heart, " This day I see that grace doth shine 
 in your faces, and that you are my Lord's 
 shepherds indeed: for that you have not 
 pushed these diseased neither with side nor 
 shoulder, but have rather strewed their way 
 into the palace with flowers, as you should." 
 Ezek. xxxiv. 21. 
 
 So the feeble and weak went in, and Mr. 
 Great-heart and the rest did follow. When 
 they were also set down, the shepherds said to 
 those of the weaker sort. What is that you 
 would have? For, said they, all things must 
 he managed here to be the supporting of the 
 weak as well as the warning of the unruly. 
 
 So they made them a feast of things easy of 
 digestion and that were pleasant to the palate 
 and nourishing ; the which when they had re- 
 ceived, they went to their rest, each one re- 
 spectively unto his proper place. When morn- 
 i/ig was come, because the mountains were 
 high and the day clear, and because it was the 
 
 custom of the shepherds to show the pilgrims, 
 before their departure, some rarities, therefore, 
 after they were ready and had refreshed them- 
 selves, the shepherds took them out into the 
 fields and showed them first what they had 
 showed to Christian before. 
 
 Then they had them to some new places. 
 The first was Mount Marvel, where they looked 
 and beheld a man at a distance that tumbled 
 the hills about with words. Then they asked 
 the shepherds what that should mean? so they 
 told them that this man was the son of one Mr. 
 Great -grace, [of whom you read in the first 
 part of the records of the Pilgrim's Progress,\ 
 and he is set there to teach pilgrims how to 
 believe down or to tumble out of their way 
 what difficulties they should meet' with, by 
 faith. Mark xi 23, 24. Then said Mr. Great- 
 heart, " I know him ; he is a man above many." 
 
 Then they had them to another place, called 
 Mount Innocence : and there they saw a man 
 clothed in white, and two men. Prejudice and 
 Ill-will, continually casting dirt upon him. 
 Now, behold the dirt, whatsoever they cast 
 at him, would in a little time fall ofi" again, 
 and his garment would look as clear as if no 
 dirt had been cast thereat. Then said the pil- 
 grims, What means this? The shepherds 
 answered, This man is named Godly-man, and 
 the garment is to show the iunocency of his 
 life. Now, those that throw dirt at him are 
 such as hate his well-doing ; but as you see the 
 dirt will not stick upon his clothes, so it shall 
 be with him that lives truly innocent in the 
 world. Whoever they be that would make 
 such men dirty, they labour all in vain ; for 
 God, by that a little time is spent, will cause 
 that their innocence shall break forth as the 
 light and their righteousness as the noonday. 
 
 Then they took them and had them to 
 Mount Charity, where they showed them a 
 man that had a bundle of cloth lying before 
 him, out of which he cut coats and garments 
 for the poor that stood about him; yet his 
 bundle or roll of cloth was never the less. 
 Then said they, What should this be? This 
 is, said the shepherds, to show you that he that 
 has a heart to give of his labour to the poor 
 shall never want wherewithal. " He that 
 watereth shall be watered himself." And the 
 cake that the widow gave to the prophet did not 
 cause that she had ever the less in her barrel. 
 
 They had them also to the 2ilace where they 
 saw one Fool and one Want-wit washing of 
 an Ethiopian, with an intention to make hini 
 white; but the more they washed him the 
 
THE PILGRIM'S PROGRESS. 
 
 233 
 
 hhicker lie wiis. Tliev then a-skod the shep- 
 henls what that shouUl mean? 8<) they loM 
 them, sayiijjr, Thus shall it be with the vile 
 person ; all means used to pet sueh a one a 
 guud name shall in conclusion tend but to 
 make him more abominable. Thus it was 
 with the I'harisees, and t-o it shall be with all 
 hypocrites. 
 
 Then said Mercy llie wile of Matthew, to 
 Christiana her mother, I would, il it mipht be, 
 Bee the hole in the hill, or that commonly 
 culled the by-way to hell. So lier mother 
 brake her mind to the shepherds. Then they 
 went to the door, (it was on the side of an hill,) 
 and they opened it and bid Mercy hearken 
 awhile. So she hearkened and heard one say- 
 ing, "Cursed be n>y father for holding of my 
 feet back from the way of peace and life I" 
 And another said, "Oh that I hail been torn 
 in pieces before I had, to save my life, lost my 
 - >ul!" And another said, "If I were to live 
 ajrain, how would I deny myself rather than 
 come to this place I" Then there was as if the 
 \<ry earth j^roaned and (piaked under the feet 
 r this young wonian for fear, so she looked 
 white and came trenibling away, .saying, 
 ■ lUessed be he and she that is delivered from 
 tirw place!" 
 
 Now when the .shoi)herds had shown them 
 all these things, then they had them back to 
 the palace, and entertained them with what 
 the house would afford: but Mercy, being a 
 young and breeding woman, longed for .some- 
 thing that she saw there, but was :ishamed to 
 '.'k. Her mother-in-law then iu<ked what she 
 ailed, for she l<x)ked as one not well. Then 
 said Mercy, There is a looking-ghuss hangs up 
 in the dining-room, otV which I caniKit take 
 my mincl; if therefore I have it not, I think I 
 hall miscarry. Then .said her mother, I will 
 K-ntion thy want^ to the shepherds, and they 
 'ill not deny it thee. But she .said, I nm 
 u.'>hamed that these men should know that I 
 longed. Nay, my daughter, said she, it is no 
 shame, but a virtue, to long for such a thing as 
 that. S<j Mercy said, Then, mother, if you 
 please, ask the »hcpherds if they are willing 
 I', sell it. 
 
 Now the glaaa veas one of a thousand. It 
 would present a man, one way, with his own 
 featurcM exactly ; and turn it but another way, 
 L!id it would show oa) the very face and ni- 
 
 • Oh wb»c » blc- 
 (■ O'xI. »•> »» n<.'. 
 
 prii- :■ I' ■'■ 
 
 •■'T the WorJ 
 
 .'. il, and lu 
 
 ■ 1,1 ikl. uiitvr iU)>j(<! Ixivo to 
 
 il tu Mty «i(b D ivi<l, ' I hara 
 
 militude of the Prince of the pilgrims himselC 
 
 ; Yes, I have talked with them that can tell, and 
 
 [ they have said that they have seen the very 
 
 I croVvn of thorns upon his head by looking in 
 
 that gliLss; they have therein al.so seen the 
 
 holed in his hands, in his feet, and his side. 
 
 Yea, such an excellency is there in that glami 
 
 that it will show him to one where they h<i^e 
 
 a mind to see him, whetlier living or «leal, 
 
 whether in earth t)r in heaven, whether in a 
 
 state of humiliation, or in his exaltation, 
 
 whether coming to suHer or coming to reign.* 
 
 Janu's i. 23-*J5; I (Jhr. xiii. 12; 2 Cor. iii. 13. 
 
 Chri.stiana therefore went to the shepherda 
 apart, (now the names of the shepherds were 
 Knowledge, Kxperirnee, Watchful, and Sin- 
 cere,) and said unto them. There is one of my 
 daughters, a breeiling wuiiian, that, I think, 
 doth long for something that she hath seen in 
 this house, and she thinks she should miscarry 
 if she should by you be denied. 
 
 Kr perk nee. Call her, call her: she shall 
 assuredly have what, we can helj) her to. So 
 they called her, and said to her, Mercy, what 
 is that thing thou wouldst have? Then she 
 blushed and said, The great glass that hangs 
 uj) in the dining-room. So Sincere ran and 
 fetched it, and with a joyful consent it was 
 given her. Then she bowed her head and 
 gave thanks, and .said, Hy this I know that I 
 have obtained favr»ur in your eyes. 
 
 They al.so gave to the other young women 
 such things as they desired, and to their hus- 
 bands great commendations for that they had 
 joined with Mr. Great-heart to the slaying of 
 Giant Despair and the demolishing of Doubt- 
 ing Castle.f .Vbout Christiana's neck the 
 shepherds put a bracrlet, and so they did 
 about the necks of her four daughters; also 
 they put earrings in their ears and jewels on 
 their foreheads. 
 
 When they were minded to go henco they let 
 them go in peace, but gave not to thcrr thase 
 certain cautions which before were given to 
 Christian and his companion. The reiu^on ^a» 
 for that these had CJreat-heart to be theii 
 guide, who waa one that was well acquainted 
 with things, and so could give them their 
 cautions more seasonable; to wit, even then 
 when the danger wa-s nigh the approaching. 
 What cautions Christian and his com pan* 
 
 loniced for thy Miration, Lord." P>. cxlx. 1T4. Tbi« 
 i* a «proial mark of a graoioui voul. 
 
 I No j(u<i(l lbin((, done in the name and to the glory 
 of Chriti, (hall be forgotten of him, nor go unrawanM 
 br him. 
 
234 
 
 BUN VAN'S COMPLETE W0B:ES. 
 
 ion bad received of the shepherds they had 
 also lost by that the time wns come that they 
 had ueed to jiut them in practice. "W'herefore, 
 here was the advantage that this company had 
 over the other. 
 
 From hence they went on singing, and they 
 said — 
 
 ' Behold, how fitly are the stages set 
 
 For their relief that pilgrims are bcsome, 
 And how they us receive without one let, 
 
 That make the other life the mark and hornet 
 What novelties they have to us they give, 
 That we, though pilgrims, joyful lives may live. 
 They do upon us, too, such things bestow 
 That show we pilgrims are where'er we go." 
 
 CHAPTER XIV. 
 
 The comjycmy joined by Mr. Valiant-for-truth and Mr. Standfast. — They pass over the 
 Enchanted Gh-ound. — A description of Madam Bubble. 
 
 "Whex they were gone from the shepherds 
 they quickly came to the place where Chris- 
 tian met with one Turn-away, that dwelt in 
 the town of Apostacy. Wherefore of him Mr. 
 Great-heart, their guide, did now put them in 
 mind, saying, This is the place where Chris- 
 tian met with one Turn-away, who carried 
 with bim the character of his rebellion at bis 
 back. And this I have to say concerning this 
 man — be would hearken to no counsel, but 
 once a-falliug, persuasion could not stop bim. 
 When he came to the place where the cross 
 and the sepulchre was, be did meet with one 
 that did bid bim look there, but be gnashed 
 with his teeth and stamped, and said he was 
 resolved to go back to bis own town. Before 
 be came to the gate he met with Evangelist, 
 who offered to lay bands on bim to turn him 
 into the way again. But this Turn-away re- 
 sisted bim, and having done much despite unto 
 him, be got away over the wall, and so escaped 
 his band. 
 
 Thtti they went on; and just at the place 
 where Little-faith formerly was robbed there 
 stood a man with his sword drawn and his face 
 all bloody. Tlien said Mr. Great-heart, What 
 art thou ? The man made answer saying, I 
 am one whose name is Valiant-for-truth ; I am 
 a pilgrim, and am going to the Celestial City. 
 Now, as I was on my way there were three 
 men that did beset me, and propounded unto 
 me these three things : Whether I would be- 
 come one of them, or go back from whence I 
 came, or die upon the place? To the first I 
 answered, I had been a true man a long season, 
 and therefore it could not be expected that I 
 should now cast in my lot with thieves. Prov. 
 i. 10, 19. Then they demanded what I would 
 
 * Truth will make a man valiant: and valour for 
 truth will make a pilgrim fight with wild-headed, in- 
 aonsiderate, and pragmatic opposers. The blood he 
 
 say to the second ? So I told them of the place 
 from whence I came ; bad I not found incom- 
 modity there, I bad not forsaken it at all ; but 
 finding it altogether unsuitable to me and very 
 unprofitable for me, I forsook it for this way. 
 Then they asked what I said to the third? 
 And I told them my life cost more dear fai 
 than that I should ligbtly give it away. Be- 
 sides, you have nothing to do to put things to 
 my choice ; wherefore at your peril be it if you 
 meddle. Then these three — to wit, Wild-head, 
 Inconsiderate, and Pragmatic — drew upon me, 
 and I also drew upon them. So we fell to it, 
 one against tbree, for the space of three bours. 
 They have left upon me, as you see, some of 
 the marks of their valour, and have also car- 
 ried away wdtli them some of mine. They are 
 but just now gone: I suppose they might, as 
 the saying is, bear your horse dash, and so 
 they betook themselves to flight. 
 
 Great-heart. But here was great odds, three 
 against one. 
 
 Valiant-for-truth. 'Tis true: but little or 
 more are nothing to him that has the truth on 
 bis side ; " Though an host should encamp 
 against me," said one, "my heart shall not 
 fear : though war shall rise against me, in this 
 will I be confident," &c. Besides, said he, I 
 have read in some records that one man has 
 fought an drmy : and bow many did Samson 
 slay witli the jawbone of an ass?* 
 
 Then said the guide. Why did you not cry 
 out, that some might have come in for your 
 succour ? 
 
 Valiant-for-truth. So I did to my King, who 
 I knew could bear me and afford invisible 
 help, and that was enough for me.f 
 
 loses in such a battle is his honour, the scars he gets 
 are his glory. 
 
 f Enough indeed. He who is engaged for God'f 
 truth shall never want God's help. 
 
THE riLGiuyrs prooress. 
 
 236 
 
 Then said Great-heart to Mr. Valiiuit-for- 
 truth, Thiiu hitst worthily behavi-il tliysolf; lot 
 me see the sword. So ho showed it him. 
 When he had taken it into his hand and 
 l<x)ked thereon a while, he said, Ua, it i.s a 
 right Jerusalem blade. 
 
 VaiUtnt-for-trufh. It is so. Let a man have 
 one of thi-se blades, with a hand to wield it 
 and skill to use it, and he may venture npon 
 an aiij^el witli it. He need not fear it.s holdiiif: 
 if he ean but tell how to lay on. Ita ed^e will 
 never blunt. It will cut llesh and bones, and 
 »oul and !<pirit, and all. 
 
 Ortat-hfiirt. Ihit you fought a great while ; 
 I wonder you were not weary. 
 
 Vit/innt-f'itr-tnith. I fought till my sword did 
 cleave to my hand, and then they were Joineil 
 together, iw if a sword grew out of my arm : 
 aid when the blood run through my Hngers, 
 ulien I fought with most courage.* 
 
 Urfiil-hoirf. Thou hiust done well ; thou Inust 
 " resisted unto blood, striving against sin ;" 
 ihou shalt abide by us and come in and go out 
 with us, for we are thy companions. 
 
 Then they took him and washed his wounds, 
 md gave him of what they had to refresh him, 
 md so they went together. Now as they went 
 m, because Mr. Great-heart was delighted in 
 him, (for he loved one greatly that he found to 
 be a man of his hamls,) antl because there 
 were in company them that were feeble and 
 weak, therefore he questioned with him about 
 many things ; as, first, what countryman he 
 was? 
 
 Valiant-for-tritth. I am of Dark -land, for 
 tilt n- I wjw born, and there my father and 
 mother are still. 
 
 Dark-land I said the guide; doth not that lie 
 ,M (ti.. H.ii... ■■,■■■, r w;!ii tiu- .itv .,(■ l).-struc- 
 
 1 • ■ '■r.,r-rrii'it. 'I .'S u ilotli. .NoW that 
 wlii.li ( ;iu>.i»d me to come on pilgrimage was 
 tiii^: \vi' li;i'l Mr. Ttll-trne cfime into our 
 IMrts, and he told ii** alMiiit what Christian had 
 l»no llint went from the city of Destruction — 
 namely, how he had fornaken his wife nnd 
 children, and had betaken himself to a pil- 
 
 * >f(, when hand and heart art ta- 
 
 H».;' i. :m 1 (ho iwufil -• ■ <l to both! jro 
 
 iriiiiiiKT* and Inkrsarn . who will lainrljr 
 
 K- to up or I i'V iho barter 
 
 . . tniih, I-' I ' 
 
 tT 
 (O ..„ 
 ml la«!. i* I. kM« lUs) ti-> iiul riiUT tlitu iU» ^>^lf^ltUl'» 
 
 path l>j Cbrtnl, wt) U the gat*. The/ do ift ice 
 
 grim's life. It was also eonlKUiitly reported 
 how he had killed a .serp'ent tl;at did come out 
 to resist him in hid joiirney. and liow ho got 
 through to whitlier ho intendeil. Il was also 
 told what welcome he had to all his Lord's 
 lodgings, especially when he came to the gates 
 of the Celestial City ; for there, said the man, 
 he was receivetl with s<iund of trumpet, by a 
 company of shining ones. He told it also how 
 all the belli in the city <lid ring for joy at his 
 reception, and what golden garnu'ntM he waa 
 cIothe«l with; with many other things that 
 now I shall forbear to relate. In a word, that 
 nuin so told the story of Christian and his 
 travels that my heart fell into a burning heat 
 to be gone after him: nor could father or 
 mother stay me. S) I got from them, and am 
 come thus far on n>y way. 
 
 Great-heart. You came in at the gate, did 
 you not? 
 
 Vtilianf-/or-trufh. Yes, yes; for the .same 
 man ak<o told us that all would be nothing if 
 we did not begin to enter this way at tin- gate.f 
 
 Look you, said the guide to Christiana, the 
 pilgrimage of your husband, and what he has 
 gotten thereby, is spread abroad far and near. 
 
 Vnliant-for-truth. Why, is this Christian's 
 wife? 
 
 Grcat-hrnrl, Yes, that it is; and these are 
 also her four sons. 
 
 . Va/iant-/or-truth. What! ami going on pil- 
 grimage too? 
 
 Great-heart. Yes verily, they are following 
 after. 
 
 Vidiant-for-truth. It glads mo at heart; g«Hxi 
 man! how joyful will he be when he shall see 
 them that would not go with him to enter bo- 
 fore him at the gates into the Celestial City! 
 
 Great-heart. Without doubt it would be a 
 comfort to him ; for, next to the joy of tieeing 
 Iiimself there, it will be a joy to meet there 
 his wife and children. 
 
 Vii!i(in(-jor-tnith. Hut, now you are n\xn\ 
 that, pniy let me hear your opinion aliout it. 
 Some make a question whether we shall know 
 one another when we are there. 
 
 Great-heart. Do they tliink they shall know 
 
 ihemtelven qaito lof t, mined, bopelea* and wratehcd ; 
 their hi'art* are not hroken for *in : ' 
 not •>«<t»in l>_v rt-cfivinff Chrlit a» tli 
 t<\ '•• *innrr<. Kul tb'-r • 
 
 »!: . i not rrccirini; nor li< ', 
 
 th«> »o..ii Ull awajr. Thi» i« tho rr.n-.;i „•. i:..« m- 
 qutrr, I>id yuu come In at tb« {aio? A quniion m% 
 ou|{ht to put to oartelTM asd b« fnUj ■atitfl<J 
 about. 
 
236 
 
 BUNYAN'S COMPLETE WORKS. 
 
 themselves then, or that they shall rejoice to 
 Bee themselves in that bliss? and if they think 
 they shall know and do these, why not know 
 others, and rejoice in their welfare also? Again, 
 since relations are our second self, though that 
 Btate will be dissolved, yet why may it not be 
 rationally concluded that we shall be more 
 glad to see them there than to see they are 
 wanting? 
 
 Valiant-for-truth. Well, I perceive where- 
 abouts you are as to this. Have you any more 
 things to ask me about my beginning to come 
 on pilgrimage?* 
 
 Great-heart. Yes: was your father and 
 mother willing that you should become a pil- 
 grim? 
 
 Valiaiii-for-truth. Oh no; they used all 
 means imaginable to persuade me to stay at 
 home. 
 
 Great-heart. What could they say against 
 it? 
 
 Valiant-for-truth. They said it was an idle 
 life ; and, if I myself were not inclined to sloth 
 and laziness, I would never countenance a pil- 
 grim's condition. 
 
 Great-heart. And what did they say else? 
 
 Valiant-for-truth. Why, they told me that it 
 was a dangerous way : yea, the most dangerous 
 way in the world, say they, is that which the 
 pilgrims go. 
 
 Great-heart. Did they show you wherein tltis 
 way is dangerous? 
 
 Valiant-for-truth. Yes; and that in many 
 particulars. 
 
 Great-heart. Name some of them. 
 
 Valiant-for-truth. They told me of the slough 
 of Despond wherein Christian was wellnigh 
 smothered. They told me that there were 
 archers standing ready in Beelzebub Castle to 
 shoot them who should knock at the Wicket- 
 gate for entrance. They told me also of the 
 wood and dark mountains, of the hill Diffi- 
 culty, of the lions, and also of the three 
 giants, Bloody-man, Maul, and Slay-good; 
 they said, moreover, that there was a foul 
 fiend haunted the Valley of Humiliation ; and 
 that Christian was by him almost bereft of 
 life. Besides, said they, you must go over the 
 Valley of the Shadow of Death, where the 
 hobgoblins arc, where the light is darkness, 
 where the way is full of snares, pits, traps, 
 and gins. They told me also of Giant De- 
 spair, of Doubting Castle, and of the ruin the 
 pilgrims met with there. Further, they said 
 
 * A sound Christian is not afraid to be examined 
 M»4 sifted to the bottom, for he can give a reason of 
 
 I must go over the Enchanted Ground, 
 which was dangerous. And that after all 
 this I should find a river, over which I 
 should find no bridge; and that that river 
 did lie betwixt me and the Celestial Country. 
 
 Great-heart. And was this all? 
 
 Valiant-for-truth. No : they also told me that 
 this way was full of deceivers, and of pei-soua 
 that lay in wait there to turn good men out of 
 their path. 
 
 Great-heart. But how did they make that 
 out? 
 
 Valiant-for-truth. They told me that Mr. 
 Worldly-wdseman did lie there in wait to de- 
 ceive. They also said that there were For- 
 mality and Hypocrisy continually on the road. 
 They said also that By-ends, Talkative, or De- 
 mas would go near to gather me up ; that the 
 Flatterer would catch me in his net ; or that, 
 with green-headed Ignorance, I would presume 
 to go on to the gate, from whence he was sent 
 back to the hole that was in the side of the 
 hill, and made to go the by-way to hell. 
 
 Great-heart. I promise you this was enough 
 to discoui-age thee. But did they make an end 
 there? 
 
 Valiant-for-truth. No — stay. They told me 
 also of many that tried that way of old, and 
 that had gone a great way therein, to see if 
 they could find something of the glory there 
 that so many had so much talked of from time 
 to time ; and how they came back again and 
 befooled themselves for setting a foot out of 
 doors in that path, to the satisfaction of the 
 country. And they named several that did so, 
 as Obstinate and Pliable, Mistrust and Timor- 
 ous, Turn-away and old Atheist, with several 
 more; who, they said, had some of them gone 
 far to see what they could find, but not one of 
 them found so much advantage by going as 
 amounted to the weight of a feather. 
 
 Great-lieart. Said they any thing more to 
 discourage you? 
 
 Valiant-for-truth. Yes: they told me of one 
 Mr. Fearing, who was a pilgrim : and how he 
 found his way so solitary that he never had a 
 comfortable hour therein; also that Mr. De- 
 spondency had like to have been starved 
 therein; yea, and also (which I had almost 
 forgot) Christian himself, about whom there 
 has been such a noise, after all his ventures 
 for a celestial crown, was certainly drowned in 
 the black river, and went never a foot further, 
 however it was smothered up. 
 
 the hope that is in him. He knows why and where- 
 fore he commenced a pilgrim. 
 
THE PILGRIM'S PROGRESS. 
 
 237 
 
 Creat-heart. \\\<\ ditl none of these things 
 discourage you ? 
 
 Valiant-fur-truth. No: they seemed as so 
 many nutliin*^ to me. 
 
 Grent-hmrt How came that nbout? 
 
 Va/iant-jor- truth. Why, I still bolioved \vli:it 
 >rr. Tell-true had said, and that carried nie 
 beyond thcin all. 
 
 Qrtat-henrt. Then this was your victory, 
 even your faith. 
 
 I'a/l'tiit-for-trufh. It was so: I believed, and 
 therefiire came out, got into the way, fought 
 all that set thenjsclvcs against me, and by be- 
 lieving am come to this place,* 
 
 " Who wrotilil truo valour icc, 
 
 Lot hiiu cotuo hitluT ; 
 Olio horo will coiiitlant be, 
 
 Como wind, coiuo weather; 
 Thcro'» no di:icuuraf;ciuci)t 
 Shall utikko him uiicc relent 
 Ilia fir»t nvuw'd intent 
 
 To bo a pilgrim. 
 
 " Whoso hesel hiiu round 
 
 Wi(h di.imal storic!<, 
 Do but theniselveti confound— 
 
 Hi« strength tho uioro is; 
 No lion can him fright, 
 IIu'll with a giant fi^jht. 
 But ho will have a right 
 
 To be a pilgrim. 
 
 " Hobgoblin nor foul fiend 
 
 Can daunt his spirit ; 
 He knows ho at the end 
 
 Shall life inherit. 
 Then, fancies, fly away, 
 He'll not fear what men say, 
 He'll labour night and day 
 
 To bo a pilgrim." 
 
 By this time they were got to the En- 
 chanted (iriiund, where the air naturally 
 tended to make one drow.sy: and that place 
 ytas all grown over with brierx and thorns, 
 excepting here and there where was an en- 
 chanted arbour, U|>on which if a man »'\U, or 
 in which if a man sleeps, 'tis a qui-stion, say 
 •>»>me, whether ever he shall rise or wake again 
 in this world. Over this forest, therefore, they 
 went, both QUO and another: and Mr. Ureut- 
 
 * Horv wa •«« that ralianl soldier* of Christ Mcribo 
 ail to the exeroiso of faith. Thoy set out with faith, 
 and they hold on and hold out by bclioring. Thus 
 they give all the glory to Chriit, who is tho ohjcot, 
 author, affd finisher of faith. 
 
 I Old pilgrims, ye who hare set out well and go on 
 welt for a long season, oonsider ye are yet in the 
 
 heart went before, for that he was the guide^ 
 and Mr. Valiant-for-truth came behind, being 
 rear-guard, for fear lest peradventure some 
 fiend, or dragon, or giant, or thief should fall 
 upon their rear, and so do mischief. They 
 went on here, each man with his sword drawn 
 in his hand, for they knew it was a dangerous 
 place. Al.HO they cheered up one another aa 
 well as they could; Feeble-mind, Mr. CJreat- 
 heart commanded, should come up after him, 
 and Mr. Despondency was under the eye of 
 Mr. Valiant.t 
 
 Now they had not gone far but a great mist 
 and darkness fell upon them all, so that they 
 could scarce, for a great while, one see the 
 other; wherefore they were forced for some 
 time to feel for one another by words, for they 
 walked not by sight. t lUit any one must 
 think that hero was but sotry going for tho 
 best of them all, but how much the worse waa 
 it for the women and children, who both of 
 feet and heart were al.so but tender ! Yet 
 nevertheless so it wa.s that through the en- 
 couraging words of him that led in the 
 front, and of him that brought them up be- 
 hind, they made a i)retty good shift to wag 
 along. 
 
 The way was also here very wearisome, 
 through dirt and slabbincss. Nor was there 
 on all thi.s ground so much aa one inn or vic- 
 tualling-house wherein to refresh the feebler 
 sort, lli're therefore was grunting, and puff- 
 ing, and sighing: while one tumbleth over a 
 bush, another sticketh fast in the dirt ; and 
 the children, some of them, lost their shoes in 
 the mire: while one cries out, " I am down;" 
 and another, "Ho! where arc you?" and a 
 third, "The bushes have got such fast hold 
 on me, I think I cannot get away from 
 them." 
 
 Then they came to an arbour, warm and 
 promising much refreshing to the pilgrims, f»ii 
 it was finely wrought above head, beautified 
 with greens, furnished with benches and set- 
 tles. It had in it a soft couch where the weary 
 might lean. This, you must think, all thingi^ 
 considered, was tempting, for the pilgrims 
 already began to be foiled with the liadne?Mi 
 of the way ; but tliere was not one of them 
 
 world, which is enchanted ground. Know yoar daa« 
 gcr of seeking rest here or sleeping in aay of iU ep> 
 chanting arbours. 
 
 I Though feelings may be lost, light seem to fail, 
 and comforts forsake us, yet faith shall supply the 
 want of all. Like Moses, we shall endure, MeiDg bl» 
 «' tntisiblc. Hob. xi. 27. 
 
238 
 
 BUNYAN'S COMPLETE WORKS. 
 
 that made so much as a motion to stop there. 
 Yea, for aught I could perceive, they contin- 
 ually gave so good heed to the advice of their 
 guide, and he did so faithfully tell them of 
 dangers, and of the nature of dangers when 
 they were at them, that usually, when they 
 were nearest to them, they did most pluck up 
 their spirits and hearten one another to deny 
 the flesh.* The arbour was called the Sloth- 
 ful's Friend, on purpose to allure, if it might 
 be, some of the pilgrims there to take up their 
 rest when weary. 
 
 I saw then in my dream that they went on 
 in this their solitary ground till they came to 
 a place at which a man is apt to lose his way. 
 Now, though when it was light their guide 
 could well enough tell how to miss those ways 
 that led wrong, yet in the dark he was put to 
 a stand : but he had in his pocket a map of all 
 ways leading to or from the Celestial City; 
 wherefore he struck a light, (for he never goes 
 also without his tinder-box,) and takes a view 
 of his book or map, which bids him be careful 
 in that place to turn to the right hand. A.nd 
 had he not here been careful to look 'n his 
 map they had in all probability been smoth- 
 ered in the mud ; for just a little befo^fe them, 
 and that at the end of the cleanest way too, 
 was a pit, none knows how deep, full of noth- 
 ing but mud, there made on purpose to destroy 
 the pilgrims in. 
 
 Then thought I with myself. Who that goeth 
 on pilgrimage but would have one of these 
 maps about him, that he may look when he is 
 at a stand which is the way he must take? 
 
 Tiiey went on, then, in this Enchanted 
 Ground till they came to where there was an- 
 other arbour, and it was built by the highway 
 side. And in that arbour there lay two men, 
 whose names were Heedless and Too-bold. 
 These two went thus far on pilgrimage ; and 
 here, being wearied with their journey, sat 
 down to rest themselves, and so fell fast asleep. 
 When the pilgrims saw them they stood still 
 and shook their heads, for they knew that the 
 sleepers were in a pitiful case. Then they con- 
 sulted what to do, whether to go on and leave 
 them in their sleep, or step to them and try 
 to awake them. So they concluded to go to 
 
 ♦"Deny yourselves," is the word of Christ. The 
 slothfulnoss, case, and desires of the flesh must be de- 
 nied, or danger will inevitably ensue. To gratify the 
 flesh is to destroy the Spirit's comfort, if not the soul's 
 salvation. 
 
 t It is the duty, and will be the practice, of pil- 
 gr'ms to strive to be insti imental to the good of others. 
 
 them and awake them — that is, if they could ; 
 but with this caution, namely, to take heed 
 that themselves did not sit down nor embrace 
 the offered benefit of that arbour.f 
 
 So they went in and spake to the men, and 
 called each by his name, (for the guide, it 
 seems, did know them,) but there was no voice 
 nor answer. Then the guide did shake th(^m 
 and do what he could to disturb them. Then 
 said one of them, " I will pay you when I take 
 my money." At which the guide shook his 
 head. " I will fight so long as I can hold my 
 sword in my hand," said the other. At that 
 one of the children laughed. 
 
 Then said Christiana, What is the meaning 
 of this? Then the guide said. They talk in 
 their sleep ; if you do strike them, or beat 
 them, or whatever else you do unto them, they 
 will answer you after this fashion ; or, as one 
 of them said in old time, when the waves of 
 the sea did beat upon him, and he slept as one 
 upon the mast of a ship, " When I do awake, 
 I will seek it yet again." Prov. xxiii. 34, 35. 
 You know when men talk in their sleep they 
 say any thing, but their words are not gov- 
 erned either by faith or reason. There is an 
 in coherency in their words now, even as there 
 was before betwixt their going on pilgrimage 
 and their sitting down here. This then is the 
 mischief on't when heedless ones go on pil- 
 grimage, twenty to one but they are served 
 thus. For this Enchanted Ground is one of 
 the last refuges that the enemy to pilgrims has ; 
 wherefore it is, as you see, placed almost at the 
 end of the way, and so it standeth against us 
 with the more advantage. For when, thinks 
 the enemy, will these fools be so desirous to sit 
 down as when they are wearj^ ? And at what 
 time so likely for to be weary as when they are 
 almost at their journey's end ? Therefore it is, 
 I say, that the Enchanted Ground is placed so 
 nigh to the land of Beulah, and so near the tud 
 of their race. Wherefore, let pilgrims look to 
 themselves, lest it happens to them as it hath 
 done to these, that, as you see, are fallen asleep, 
 and none can aw'ake them.J 
 
 Then the pilgrims desired, with trembling, 
 to go forward ; only they prayed their guide to 
 strike a light, that they might go the rest of 
 
 But at the same time it behooves them to take heed to 
 themselves and watch, lest they catch harm from them 
 and their conduct. 
 
 J What a sound sleep of infatuation hath this en- 
 chanting world cast many a professor into ! They are 
 proof against all warnings, and dead as to any mean« 
 of arousing them. 
 
Tin: PILGRIM'S PROCRESS. 
 
 239 
 
 ilit'lr way \>y the lu'lp of the light of a hmtern. 
 So he struck a light, and they went by the help 
 of that through the rest of this way, though the 
 darkiiervs wiis very great.* 2 Pet. i. 19. 
 
 IJut tlie c-hiUlreu began to be sorely weary, 
 and they cried out unto llini tliat lovcth pil- 
 grims to make their way more comftirtable. 
 tHJ, by that they had gone a little further, a 
 wind arose that drove away the fog; so the air 
 became more cleiir. Yet they were not otF, by 
 mucii, of tfte Knchantetl (iround, but only now 
 they c«>uldsee one anotlier better, and aUo the 
 way wherein they .should walk. 
 
 Now, when they were almost at the end of 
 tlii.s ground they i>erceive<l that a little before 
 them Wius a solemn noise of one that wjus much 
 concerned. So they went on and looked before 
 then> ; and behold, they saw, as they thought, 
 a man upon his knees, with hands and eyes 
 lifted up, and speaking, lus they thought, earn- 
 estly to i>ne that was above. Tliey <lrew nigh, 
 but could not tell what he said ; so they went 
 Mtftly till he had done. When he had done, 
 he got up and U'gan to run towards the Celes- 
 tial City. Then Mr. Great-heart calletl after 
 him, saying, "S»ho, friend, let us have your 
 coujpany, if you go, as I .suppose you do, to 
 the CeU-stial City." So the man st<»pped, and 
 they came up to him : but so stHUi lus Mr. Hon- 
 est saw him he said, I know this man. Then 
 said Mr. Valianl-for-truth, '' IVythee, who is 
 it ?" *' 'Tis one (said he) that conu>s from where- 
 alxnit-s I dwelt ; his name is Standfitst ; he is 
 certainly a right gcKid pilgrim." 
 
 S) they came up one to another; and pri»s- 
 ontly Mr. Standfast siiid to old Honest, "Ho! 
 father Honest, are you there?" "Ay, (said 
 he,) that I am, as sure as you are there." 
 "Right glad am I (said Mr. Standfa.st) that I 
 have found you on this road." " .\nd as glad 
 anj I (said the other) that I espie<l you on your 
 knees." Then Mr. Standfast blushe<l and said, 
 "But why, did you see me?" "Yes, that I 
 did, (quoth the other,) and with my heart was 
 I glad at the sight." " Why, what did you 
 think?" said Standfast. "Think! (.siiid old 
 Honest,) what should I think? I thought wc 
 bad an honest man UfMin the nmd, therefore 
 we shtiuld have his company by and by." " If 
 you thought not aniL-w, how ha|>py am I ! but 
 if I be not as I should, 'tis I alone must bear 
 H." "That is true, (said the other,) but your 
 
 * Tb« word of Qod U lb« onljr light to dirwst our 
 tt«p«. Tie who nrglccU tbit i* m fo»l. lie who tets 
 ■p and looks for Mtjr other light to dirv«( him i» uumJ. 
 ftad k — - ti •• what bo do«». 
 
 fear doth further confirm me that things are 
 right betwixt the Prince of pil;;rims and your 
 soul : for he saith, ' Blessetl is the man that fear- 
 eth always,' "t 
 
 Valii>nt-jor-truth. Well but, brother, I jiray 
 thee It'll us what was it that was the cause of 
 thy bring upon thy knees even now? Was it 
 for some obligations laid by s|K>cial mercioa 
 upon thee, or how ? 
 
 iHanil/ii.'^t. Why, we are, as you sec, upon 
 the Enchanted (iround; and as I was oomini: 
 along I was musing with niyself of what a dan- 
 gerous nature the road in this place was, and 
 how many that had come even thus far on 
 pilgrimage had here been Htopi»ed and been 
 destroyed, I thought also of the manner of 
 death with which this place destroyeth men. 
 Those that die here die of no violent distem- 
 per :.the death which such do die is not grievous 
 to them ; for he that goeth away in a sleep be- 
 gins that journey with desire and pleasure: 
 yea, such ac«iuie.sce in the will of that 
 disease. 
 
 Then Mr, Honest, interrupting of him, said, 
 Did you see the two men asleep in the 
 arbour? 
 
 SlandfaM. Ay, ay, I saw HeeiUess ;uid also 
 Too-bold there; and for aught I know, that 
 there they will lie until they rot, (Prov. x. 7;) 
 but let me go on with my tale : As I was thus 
 nitising, as I said, there was one in pleasant 
 attire, but old, who pri>sent«il herself unto me, 
 and ollered me three things— to wit, her Ixxly, 
 her purse, and her bed. Now the truth is, I 
 was both weary and sleepy: I am also as poor 
 as an owlet, and that perhaps the witch knew. 
 Well, I repulsed her once and twice; but she 
 put by my repulses and smiled. Then I began 
 to be angry, but she mattered that nothing at 
 all. Then she made ofTi-rs agai?i, and said, If 
 I would be ruled by her she would make mo 
 great and happy: for, said she, I am the mis- 
 tress of the world, and men arc made happy 
 by me. Then I aske<l her name, and she told 
 me it was Madam Hubble. This set me fur- 
 ther from her, but she still followed n>e with 
 enticements. Then I bet<K)k me, as you se«, 
 to my knees, and with haniLs lifted up and 
 cries, I prayed to Him that luul said he would 
 help. So just as you came up the gentlewoman 
 went her way. Then I ■■••';•'•'••' '■■ "vt? 
 thanks for this great dt 1 v 
 
 t tl« who femreth »lw«jpi will pr»y crennorr. Tb« 
 frar of the heart will bring pilgrim* on their kne««. 
 Ho who fear* U> b« or go wrong will f rajr t« b« Ml 
 right, 
 
240 
 
 BUNYAN'S COMPLETE WORKS. 
 
 believe she intended no good, but rather sought 
 to make a stop of me in my journey.* 
 
 Honest Without doubt her designs were 
 bad. But stay, now you talk of her methinks 
 I either have seen her or have read some story 
 of her. 
 
 Standfast. Perhaps you have done both. 
 
 Honest. Madam Bubble! is she not a tall, 
 comely dame, something of a swarthy com- 
 plexion? 
 
 Standfast. Right, you hit it ; she is just such 
 an one. 
 
 Honest. Doth she not speak very smoothly, 
 and give you a smile at the end of every sen- 
 tence ? 
 
 Standfast. You fall right upon it again, for 
 these are her actions. 
 
 Honest. Doth she not wear a great jjurse by 
 her side? and is not her hand often in it fipger- 
 ing her money, as if that was her heart's de- 
 light? 
 
 Standfast. 'Tis jilst so : had she stood by all 
 this while you could not more amjjly have set 
 her forth before me and have better described 
 her features. 
 
 Honest. Then he that drew her jjicture was a 
 good limner, and he that wrote of her said true. 
 
 Great-heart. This woman is a witch ; and it 
 is by virtue of her sorceries that this ground is 
 enchanted : whoever doth lay their head down 
 in her lap hud as good lay it down upon that 
 block over which the axe doth hang ; and who- 
 ever lays tlieir eyes upon her beauty are 
 counted the enemies of God. James iv. 4; 1 
 John ii. 14, 15. This is she that maintaineth 
 in their splendour all those that are the ene- 
 mies of pilgrims. Yea, this is she that hath 
 brought oif many a man from a pilgrim's life. 
 She is a great gossipper; she is always, both 
 she and her daughters, at one pilgrim's heels 
 or another, now commending and then pre- 
 ferring the excellencies of this life. She is a 
 bold and impudent slut ; she will talk with any 
 man. She always laughs poor pilgrims to 
 scorn, but highly commends the rich. If there 
 be one cunning to get money in a place, she 
 will speak well of him from house to house. 
 She loveth banquetting and feasting mainly 
 
 * pilgrims ! beware of this Madam Bubble. Know 
 and consider well that ye have a nature exactly suited 
 to accept of her offers and to fall in love with her 
 promises. The riches, honours, and pleasures of the 
 world, what mortal can withstand or who can forego 
 them? No one but he who sees more charms in Jesus, 
 more glory in his cross, and more comfort in the en- 
 joyment of his love and presence, and therefore is 
 oontinually looking and crying to him, '• Turn away 
 
 well ; she is always at one full taole or another. 
 She has given it out in some places that she is 
 a goddess, and therefore some do worship her. 
 She has her time and open places of cheating ; 
 and she will say, and avow it, that none can 
 show a good comparable to hers. She prom- 
 iseth to dAvell with children's children if they 
 would but love and make much of her. She 
 Avill cast out of her purse gold like dust in 
 some places and to some persons. She loves to 
 be sought after, spoken Avell of, ahd to lie in 
 the bosoms of men. She is never weary of 
 commending her commodities, and she loves 
 them most that think best of her. She will 
 joromise crowns and kingdoms if they will but 
 take her advice; yet many hath she brought to 
 the halter, and ten thousand times more to hell. 
 
 Oh ! said Standfast, what a mercy it is that 
 I did resist her ! for whither might she have 
 drawn me?t 
 
 Gi-eat-heart. Whither! nay none but God 
 knoAvs. But, in general, to be sure she would 
 have drawn thee into " many foolish and hurt- 
 ful lusts, which drown men in destruction and 
 perdition." 1 Tim. vi. 9. It was she that set 
 Absalom against his father, and Jeroboam 
 against his master. It was she that persuaded 
 Judas to sell his Lord, and that prevailed with 
 Demas to forsake the godly pilgrim's life : none 
 can tell of the mischief that she doth. She 
 makes variance betwixt rulers and subjects, 
 betwixt parents and children, betwixt neigh- 
 bour and neighbour, betwixt a man and his 
 wife, between a man and himself, betwixt the 
 flesh and the spirit. Wherefore, good master 
 Standfast, be as your name is, and " when you 
 have done all, stand." 
 
 At this discourse there was among the pil- 
 grims a mixture of joy and trembling; but at 
 length they brake out and sang — 
 
 " What danger is the pilgrim in ! 
 
 How many are his foes ! 
 How many ways there are to sin 
 
 No living mortal knows. 
 Some in the ditch spoil'd are, yea can 
 
 Lie tumbling in the mire! 
 Some, though they shun the frying-pan, 
 
 Do leap into the fire." 
 
 mine eyes from beholding vanity. Instruct my soal 
 in thy way. Keep me closely following thee. Lord, 
 thou art the portion of my soul !" 
 
 ■}■ In the experience of this most excellent man we 
 see verified God's faithfulness in upholding and bring 
 ing off more than conquerors all who "call upon him 
 in the day of trouble !" Oh for an increase of precious 
 faith, to overcome the world, and to pass through it, in 
 pursuit of a nobler portion, as strangers and jilgrims I 
 
rsIHllKDSTDAWA AW© 
 
 111^®YDKT1H!E VALLEY ®FTM1ES1H1A©®W©F ©EATIHl. ^ 
 
THE PILGRIM'S PROGRESS. 
 
 241 
 
 CllArTEU XV. 
 
 The Pilijrtin-' unict at the Laud of Jieuluh, ulitre they wait for the iruiiimoii/< of tJulr 
 King. — Christiana and several of her compauiuits pass the river, and are admitted into 
 the City of God. 
 
 Ai-TKli tliis I boheltl until they were come 
 jiito the hind uf Hculah, where the 8un shinetii 
 night and diiy. Hero, because they were wear)-, 
 they bet«K)k themselves a while to rest: ami 
 heeau.se this country wa.s common for pilgrims, 
 and becau-i- tli-^e orchards and vineyards that 
 were here Ixlmigcd to the Kin>; of the Celestial 
 Country, therefore they were lieensetl to make 
 bold with any of his things. Hut n little 
 while soon refreshed them here, for the bells 
 did so rin^, and the trumpets continually 
 sounding so nu'loiliously, that they could not 
 sleep; and yet they received lus much ret*; ash- 
 ing as if they slcjit their sleep never so soundly, 
 llurc aUo all the noise of them that walked in 
 'lie streets wa.H, '' More pilgrims are to come to 
 wn.'' And another would answer, saying, 
 Ami s<> many went over the water and were. 
 L in at the golden gates to-day." They would 
 opy again, "There is now a legion of shining 
 on«ft just come to town, by wiiich we know 
 that there are more pilgrims upon the road; 
 f-'f hero they cunie to wait for them and eom- 
 a them after tlioir sorrow." Then the pil- 
 gi I walked to and fro: but how 
 
 Wi <\\ tilled with celestial visions ! 
 
 In liii- heard nothing, sjiw nothing, 
 
 felt noi i nothing, tasted nothing that 
 
 was otfensivo to their stomach or mind; only 
 when they tasted of the water of the river over 
 whi<-h they were to go they thought that tju^ted 
 a little bitterish to the palate, but it proved 
 ftweot when it was down. 
 
 I i^ru was a record kept of the 
 
 n;i • i.ut had been pilgrims of old, 
 
 and a history- of all the famous actii that they 
 had done. It wiw here also much discoursed 
 how the river to some ha8 it*« tlowings, and 
 what ebbings it hjis had while others have gone 
 over. It has l)een in a manner dry for some, , 
 while it has overtlowcil it.s hanks tor others. 
 
 Ill this place the children of the town would 
 go into the King's gardens and gather nosegays \ 
 for the pilgrims, and bring them to them with ' 
 affection. Here also grew camphire, and spike- | 
 nanl, saffron, calamiLs, and cinnamon, with all ' 
 U»e trees of frankincen.se, myrrh, luid aloes, 
 with all chief spices. With these the pilgrima' , 
 chamU'rs were jH-rfumed while thiv .,t:ivi-.l 
 
 here, and with these were their bodies anoint- 
 ed to prepare them to go over the river when 
 the time apjiointed waa come. 
 
 Now while they lay here and waited for the 
 good hour there was a noise in the town that 
 there was a post come from the Celestial City 
 with nuittcrs of great importance to one Chris- 
 tiana, the wife of Christian the pilgrim. So 
 inquiry was made for her, and the hou.se wa* 
 found out where she was ; so the post presented 
 her with a letter; the contents were, "Hail, 
 good woman I I bring theo tidings that the 
 MjLstcr calleth for thee, and e.xi)ecteth that 
 thou shoulde.st stand in his presence in ch)lhc« 
 of immortality within these ten days." 
 
 When he had read tliis letter to her he gave 
 her therewith a sure token that he wjis a true 
 messenger, and was come to bid her make luwte 
 to be gone. The token was an arrow sharp- 
 ened with love, let easily into her heart, which 
 by degrees wrought so etl'ectually with her that 
 at the time appointed she must be gone. 
 
 When Christiana saw that her time waa 
 come, and that she wjis the first of this com- 
 pany that was to go over, she eallcfl fi>r Mr. 
 Great-heart, her guide, and told him h«»w 
 matters were. 80 he told her he wils heartily 
 glad of the news, and could have been glad 
 had the poet come for him. Then she bid that 
 he should give advice how all things should be 
 prepared for her journey. So he told her, 
 sjiying. Thus and thus it must be, and we that 
 survive will accomjiany thee to the river-side. 
 
 Then she called for her children and gave 
 them her bh>ssing, and told them that she had 
 read with comfort the mark that was set in 
 their foreheads, and was glad to see them willi 
 her there, and that they had kept their gar- 
 ment-x so white. Jjustly, she bequeathed to the 
 poor that little she had, and commanded her 
 sons and daughters to be reatly against the 
 mess<-nger should come for them. 
 
 When she had 8)M)kcn these words ui her 
 guide and to her children, she ealhsl for Mr. 
 Valiant-for-tmth and said unto him, "Sir, you 
 have in all places showitl yourself true-hearted: 
 be faithful unto death, and niv King will give 
 you a crown of life. I would als4j entreat you 
 ti. l.uvi- :ui .ye to my cliiMr. n, und if at any 
 
242 
 
 BUNYAN'S COMPLETE WORKS. 
 
 time you see tliem faint, speak comfortably to 
 them. For my daughters, my sons' wives, they 
 have been faithful, and a fulfilling of the pro- 
 mise upon them will be their end." But she 
 gave Mr. Standfast a ring. 
 
 Then she called for old Mr. Honest, and 
 Baid of him, "Behold an Israelite indeed, in 
 whom is no guile." Then said he, "I wish 
 you a fair day when you set out for Mount 
 ZioB, and shall be glad to see that you go over 
 the river dry-shod." But she answered, " Come 
 wet, come dry, I long to be gone, for however 
 the weather is in my journey, I shall have time 
 enouo-h when I come there to sit down and rest 
 me and dry me." 
 
 Then came in that good man, Mr. Ready-to- 
 halt, to see her. So she said to him, "Thy 
 travel hitherto has been with difficulty, but 
 that will make thy rest the sweeter. But 
 watch and be ready, for at an hour when thou 
 thinkst not, the messenger may come." 
 
 After him came in Mr. Despondency and 
 his daughter Much-afraid ; to whom she said, 
 " You ought with thankfulness for ever to re- 
 member your deliverance from the hand of 
 Giant Despair and out of Doubting Castle. 
 The effect of that mercy is that you are brought 
 with safety hither. Be yet watchful and cast 
 away fear ; be sober and hope to the end." 
 
 Then she said to Mr. Feeble-mind, "Thou 
 wast delivered from the mouth of Giant Slay- 
 good that thou mightest live in the light of 
 the living for ever, and see the King with com- 
 fort: only I advise thee to repent thee of thy 
 aptness to fear and doubt of his goodness, be- 
 fore he sends for thee, lest thou shouldst, when 
 he comes, be forced to stand before him for 
 that fault with blushing." 
 
 Now the day drew on that Christiana must 
 be gone. So the road was full of people to 
 see her take her journey. But behold all the 
 banks beyond the river were full of horses and 
 chariots, which were come down from above to 
 accompany her to the city gate. So she came 
 forth, and entered the river with a beckon of 
 farewell to those that followed her to the river- 
 side. The last words that she was heard to 
 say were, "I come. Lord, to be with thee, and 
 bless thee." 
 
 So her children and friends returned to their 
 
 * Oh how blessed is the death of the righteous who 
 die in the Lord ! Even a wicked Balaam could wish 
 for this. But it will be granted to none but those who 
 have lived in the Lord, whose souls have been quick- 
 ened by his Spirit, to come unto Jesus, believe in him, 
 and glory of biui as their righteousness and salvation, 
 
 place, for that those that waited for Chris- 
 tiana had carried her out of their nght. So 
 she went and called, and entered in at the 
 gate with all the ceremonies of joy that her 
 'husband Christian had entered with before 
 her. 
 
 At her departure the children wept. But 
 Mr. Great-heart and Mr. Valiant-for-truth 
 played upon the well-tuned cymbal and harp 
 for joy. So all departed to their respective • 
 places.* 
 
 In process of time there came a post to the 
 town again, and his business was with Mr. 
 Ready-to-halt. So he inquired him out, and 
 said, " I am come to thee in the name of Him 
 whom thou hast loved and followed, though 
 uj^on crutches ; and my message is to tell thee 
 that he expects thee at his table, to sup with 
 him in his kingdom, the next day after Easter; 
 wherefore prepare thyself for thy journey." 
 Then he also gave him a token that he was a 
 true messenger, saying, "I have broken the 
 golden bowl and loosed the silver cord." 
 Eccles. xii. 1, 7. 
 
 After this Mr. Ready-to-halt called for his 
 fellow-pilgrims, and told them, saying, "I am 
 sent for, and God shall surely visit you also." 
 So he desired Mr. Valiant-for-truth to make 
 his will; and because he had nothing to be- 
 queath to them that should survive him but 
 his crutches and his good wishes, therefore 
 thus he said, "These crutches I bequeath to 
 my son that shall tread in my steps, with an 
 hundred warm wishes that he may prove better 
 than I have been." 
 
 Then he thanked Mr. Great-heart for his 
 conduct and kindness, and so addressed him- 
 self to his journey. When he came to the 
 brink of the river, he said, " Now I shall have 
 no more need of these crutches, since yonder 
 are chariots and horses for me to ride on." 
 The last words he was heard to say were, 
 " Welcome, life !" t So he went his way. 
 
 After this Mr. Feeble-mind had tidings 
 brought him that the post sounded his horn at 
 his chamber door. Then he came in and told 
 him, saying, "I am come to tell thee that thy 
 Master hath need of thee, and that in a very 
 little time thou must behold his face in bright- 
 ness. And take this as a token of the truth 
 
 and desire to be found in him, in life, in death, and at 
 the bar of judgment. Oh may we cry to the Lord to 
 make us of the happy number ! 
 
 •f See the joyful end of one ready to halt at every 
 step. Take coift-age hence, ye lame, halting pil- 
 grims. 
 
rut: PILGRIM'S PROGRESS. 
 
 243 
 
 of my incHsago: 'Those that look out at tho 
 windows, shall W- darkcnc*!.'" 
 
 Then Mr. I'Vohle-miiul called fur liis friends, 
 and toUl them what errand had been bronj^ht 
 nnto him, and what token he had received of 
 the truth of the message. Tlien he said, 
 ".Since I have nothing to he«]ueath to any, to 
 what purpose should I make a will? As for 
 my feeble mind, that I will leave behind, for 
 that I have no neetl of it in the place whither 
 I go, nor is it worth bestowing upon the poorest 
 pilgrim; wherefore when I am gone I desire 
 that you, Mr. Valiant-for-truth. would bury it 
 in a dunghill." This done, and the day being 
 come in which he wa-s to dejMirt, he entered 
 the river lus the rest: his bust words were, 
 "Hold out, faith and jmtience." So he went 
 over to the other side. 
 
 When days had nnmy of them pa.s.sed away, 
 Mr. Despondency was sent for; for a post was 
 come, and brought this metvsage to hint: 
 "Trembling man, these are to sumnxm thee 
 to be ready to be with the King by the ne.\t 
 Lonl's day, to shout for joy for thy deliverance 
 from all thy doublings." Atid, said the mes- 
 senger, that n>y message is true, take this for 
 a proof: .so he gave "a gnusshopper to be a 
 burden unt<i hini." Now Mr. Despondency's 
 daughter, whose name was Much-afraid, said, 
 when she had heard what was done, that she 
 would go with her father. Then .Mr. Despond- 
 ency said to his frieiuls, " Myself and my 
 daughter, you know what we have been, and 
 how troubli-r^omely we have behuviii ourselves 
 in every company; n>y will anti my daughter's 
 iit, that our desponds and slavish fears be by 
 no man ever receivinl from the ilay of (»ur 
 de|)arture for ever; for I know that after my 
 death they will otler themselves to others. 
 For, to l)e plain with you, they are guests 
 which we entertained when we first be^an to 
 be pilgrims, and could never shake them off 
 after; ami they will walk about and seek en- 
 tertainment of the pilgrims; but for our iiakes 
 shut the doors uimiu them."* 
 
 When the lime was come for them to depart 
 they wont up to the brink of the river. The 
 last words of Mr. Dt»pondcnc)' were, " Fare- 
 
 * Pn^ma, mind thU. It it m murh jour duty to 
 •trive in the ttrrtiglh of the I<ortl »f(»in)>t unre*.<ion- 
 ftble douhi« a« fUrinh fon asainft tin. N«jr, «re 
 Ui«7 not. in Ihoir own n»(ur«<, lite womt of nine, nt 
 thtj *prin{( from inAilrlity, and dinhonour (tod'* pre- 
 tioa« truth, gloriuuji gT%cr, and errrlajilinK salraiiun ? 
 N«rer, norer, Ibrn, chcriiih or %'\ye muy to thotn, but 
 r*«i«t and »bat the door of jrour b«art« againut ihcin. 
 
 well, night! Welcome, day !' His daughter 
 went through the river singing, but none could 
 understand what she .said. 
 
 Then it came U> pass a while after that there 
 was a post in the town that inipiired for Mr. 
 Honest. So ho camo to hi.s house where he 
 was, and delivered to his hands these lint»s: 
 "Thou art commanded to be ready against 
 this day se'n-night, to present thyself before 
 thy I»rd at his Father's house. Antl, for a 
 token that my message is true, ' All the 
 daughters of music shall be brought low.'" 
 Then Mr. HoiK-st called for his frien«ls, and 
 said unto them, " I die, but shall make no will. 
 As for my honesty, it shall go with me ; let him 
 that comes after be told of this." 
 
 When the day that he was to be gone waa 
 come he addressed himself to go over the river. 
 Now the river at that time over!lowe<l the 
 banks in some places; but ^Ir. Honest iu his 
 lifetime had spoken to one (Jood-con.science to 
 meet him there; the which he also did, and 
 lent him his hand, and so helped him over. 
 The last words of Mr. Honest were, "(Jrace 
 reigns." So he left the world. t 
 
 After this it was noised about that Mr. Val- 
 iant-for-truth was taken with a summons by 
 the same post as the other, and had this for a 
 token that the summons was true, that " hid 
 pitcher was broken at the fountain." When 
 he understood it he called for his frienil> and 
 told them of it. Then said he, "I am going 
 to my Father's ; and though with great diffi- 
 culty I got hither, yet now I do not repent mo 
 of all the trouble I have been at to arrive where 
 I am. My sword I give to him that shall suc- 
 ceed me in my pilgrimage, ami my courage ami 
 skill to him that can get them. My marks and 
 scars I carry with me, to be a witiu-ss tor me 
 that I have fought His battles wlm will now be 
 my rewardcr." 
 
 When the day that lie nui-t go iniice w:is 
 come many accompanied him to the river-siile, 
 into which as he went he said, " Death, where 
 is thy sting?" and as he went down doep»T. Iw 
 said, "(irave, where is thy victory?" S> he 
 passed over, and all the trump<i' ■..■innli-d I'or 
 him on the other side.l 
 
 t Oh how happy to die under a iweet *enM of the 
 reign of grace I Such have their con»ciencei pnrifled 
 hy the hloud and made good br the faith of the rei- 
 urrcciion of Jcius. And thej (hall reign with hira io 
 hif l(ingdom. 
 
 X In the truth of Jcfui it rictory. Ho who i« mod 
 raliant fi>r it nhall ibare Ibe murl of ilj curofortt ia 
 life ftnd in death. Lord, incr«a«« our faith ic the 
 
244 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Tlien there came forth a summons for Mr. 
 Standfast. This Mr. Standfast was he that the 
 pilgrims found ujion liis knees in the En- 
 chanted Ground, and the post brought it him 
 open in his hands : the contents whereof were, 
 that he must prepare for a change of life, for 
 his Master was not willing that he should be 
 80 far from him any longer. At this, Mr. 
 Standfast wa^ put into a muse. " Nay," said 
 the messenger, " you need not doubt of the 
 truth of my message, for here is a token of the 
 truth thereof: 'Thy wheel is broken at the 
 cistern.'" Then he called to him Mr.- Great- 
 heart, who was their guide, and said unto him, 
 " Sir, although it was not my hap to be much 
 in your good company in the days of my pil- 
 grimage, yet since the time I knew you you 
 have been profitable to me. When I came 
 from home I left behind me a wife and five 
 small children ; let me entreat you at your re- 
 turn (for I know that you go and return to 
 your Master's house, in hopes that you may be 
 a conductor to more of his holy pilgrims) that 
 you send to my family and let them be ac- 
 quainted with all that hath and shall happen 
 unto me. Tell them, moreover, of my happy 
 arrival at this place, and of the present and 
 late blessed condition that I am in. Tell them 
 also of Christian and Christiana his wife, and 
 how she and her children came after her hus- 
 band. Tell them also of what a happy end 
 she made, and whither she is gone. I have 
 little or nothing to send to my family, except 
 it be my prayers and tears for them ; of which 
 it will suffice if you acquaint them, if perad- 
 venture they may prevail." 
 
 When Mr. Standfast had thus set things in 
 order, and the time being come for him to haste 
 him away, he also went down to the river. Now 
 there was a great calm at that time in the river ; 
 wherefore Mr. Standfast, when he was about 
 half-way in, stood awhile and talked to his 
 companions that had waited upon him thither; 
 and he said, " This river has been a terror to 
 many ; yea, the thoughts of it also have fright- 
 ened me ; now, methinks, I stand easy ; my 
 foot is fixed upon that on which the feet of the 
 
 never-failing word of truth and grace, for thy glory 
 and our soul's triumph. 
 
 * Oh the blessedness and joy of faith ! How does 
 it bring near and realize a view of Christ in glory ! 
 Do we indeed see Christ by the eye of faith ? Is he 
 the one chief object of our souls? Is he precious to 
 us? Verily, then, we Shall count our days on earth 
 toilsome ones, and long for the full fruition of him in 
 Clory I* will be our great glory to see Him whose 
 
 priests that bare the ark of the covenant stood 
 while Israel went over this Jordan. Josh. iii. 
 17. The waters, indeed, are to the palate bit- 
 ter and to the stomach cold ; yet the thought 
 of what I am going to, and of the conduct that 
 waits for me on the other side, does lie as a 
 glowing coal at my heart. I see myself now 
 at the end of my journey : my toilsome days 
 are ended. I am going to see that head that 
 was crowned with thorns, and that face that 
 was spit upon for me.* I have formerly lived 
 by hearsay and faith, but now I go where I 
 shall live by sight, and shall be with Him in 
 whose company I delight myself. I have 
 loved to hear my Lord spoken of, and where- 
 ever I have seen the print of his shoe in the 
 earth, there I have coveted to set my foot too.-} 
 His name has been to me as a civet-box ; yea, 
 sweeter than all perfumes. His voice to me 
 has been most sweet, and his countenance I 
 have more desired than they that have most 
 desired the light of the sun. His words I did 
 use to gather for my food, and for antidotes 
 against my faintings. He has held me and 
 hath kept me from mine iniquities; yea, 
 my steps have been strengthened in his 
 way." 
 
 Now, while he was thus in discourse his 
 countenance changed ; his " strong man bowed 
 under him :" and after he had said, "Take me, 
 for I am come unto thee," he ceased to be seen 
 of them. 
 
 But glorious it was to see how the open re- 
 gion was filled with horses and chariots, Avith 
 trumpeters and pipers, with singers and 
 players on stringed instruments, to welcome 
 the pilgrims as they went up and followed 
 one another in at the beautiful gate of the 
 city. 
 
 As for Christiana's children, the four boys 
 that Christiana brought, with their wives 
 and children, I did not stay where I was 
 till they were gone over. Also since I came 
 away I heard one say they were yet alive, 
 and so would be for the increase of the 
 Church in that place where they were for a 
 time. 
 
 blessed head was crowned with thorns, ind whose 
 lovely face was spit upon for us ; till then, let us live 
 by faith in him, constantly crying, " Come, Lord Je- 
 sus, come quickly." 
 
 f Can you say this ? Do you love to hear of the 
 precious name of Jesus ? Do you covet to follow him 
 and to tread in his steps ? Oh what has grace 
 wrought ! Be humble before Jesus. Be joyful in 
 him and thankful to him. 
 
THE PILGRIM'S PROGRESS. 
 
 246 
 
 Shall it be my lot to go that way again, I 
 may give those that desire it an account of 
 
 * Who can read thia ohapt«r (observes the Rov. Mr. 
 BurJor) without exclaimiog in words once received 
 from heaven, *' Blessed are the dead which die in the 
 Lord : yea, saith the Spirit, that they may rc»t from 
 their lubour:) !" In the important article of death the 
 priviU'tjes of believers appear distinf^uiithinf; indeed. 
 To human nature, unassisted by grace, death, the 
 awful punishment of sin, is " the king of terrors." 
 Bitter indeed, and insupportably painfi\l, arc the 
 thoughts of death to men who hare their " portion in 
 this life" and who are at ease in their possessions, 
 llow horrible to bo torn away from all they love, and 
 plunged at once into the unutterable miseries of the 
 damned ! How enviable, even to such, is the calm and 
 serene frame of a dying saint! Hero the monster 
 seems \o hare lost his sting, having left it in the 
 bleeding body of Jesus. Death has changed its na- 
 ture and its name. Call it no more death ; it is tho 
 sweet sleep of tho body, deposited in its earthly bed, 
 ander the ej« of the Redeemer, till the morning of the 
 rrmrrcotioD. 
 
 what I am here silent about; moan time, I bid 
 my reader Faukwelu* 
 
 At the oloM) of this exoellent book (says the excel- 
 lent Mr. Mason) let me address one word, reader, to 
 your soul and mine. What think ice of a pilgrim's 
 life and a pilgrim's death? His life begins with the 
 knowledge of Christ, and ends by dying in him 
 and eternally enjoying of him. And all through 
 life tho pilgrim looks to and lives upon Christ. 
 Blessed beginning! comforlablo living! Joyful dy- 
 ing! 
 
 Now, have we part and lot in this matter? Is Christ 
 our life — tho life of our souls? If he is, we shall liro 
 by faith upon him, rely on his atonement, glory in hU 
 righteousness, rejoice in his salvation, have done with 
 all sin, and bo dead to all self- righteous confldenee, 
 and in heart, lip, and life study to glorify him by de- 
 voting ourselves to him, looking, lunging, and waiting 
 for bis coming to receive us to himself, that where ho 
 is there wo may bo also. 
 
 As many as live by this faith and walk according to 
 this rule, peace bo on them from the holy, blessed, 
 and glorious Trinity I Amen. 
 
CIIUISTIAN IU:ilAV[OUR: 
 
 •Kixa 
 
 TIIK FRUITS OK T\IV\: CIIRISTIANITY. 
 
 fKArillNO 
 
 BUSBAyUS, WIVES, PARENTS, CUILDllKX, MASTKKS. SERVANTS, ETC., HOW TO WALK 60 AB 
 
 TO I'LEASK tJOD. 
 
 WITH 
 A WORD OF DIIilXTloN TO ALL BACKSLIDEIiS. 
 
 TIIH i:i»lSTLE TO THE READER. 
 
 l'oruTEor.s ItKAnKu: 
 
 Havimj loriiu'rly writ some small matter 
 t«'iu"lung the doctrine of faitli, a-< ju-stififution 
 by grace through tlie faith of Chri.st'-s bh»od, 
 iScr., I do here, lus the second to that doctrine, 
 present thee with a few lines touching gofnl 
 work."*, that I miglit, as at first I showed thee 
 the giMid and glorj* of the one, now sljow thee 
 tiie beauty and excellency of the other: " For 
 though we are justified (Kom. iii. 24, &.c.) 
 fnvly by grace through Chri.-it before God; yet 
 we are jiLstified before men (Jameii ii. 18) by 
 'lur Works," Nay, a life of holiness, flowing 
 trom faith in us tliat are saved by grace, it 
 • loih justify that grace before the world that 
 ju«*tififs us before God, 2 CV/h. vi, 2, 3; ix. 12, 
 l.}; I Tet. ii. 11, 12, 
 
 I have here not only in general treat^nl of 
 this dfK'trinc of good works, but particularly 
 ' aftor some di.scourse about works flowing from 
 laith, and what makes it true and gospelly 
 i;o»mI) I (i ! them as we stand umler 
 
 our severa - in this world among in»-n. 
 
 As first. The duty «»f the master of a family ; 
 of the husband to his wife, and of hers to 
 him ; of the duty of parcnt« to their children, 
 ind of chUdren to their parents; of masters 
 alno to their ser^-ants, and of the servant 
 lurain to his master; with a brief touch 
 UjHin g<K>d neighbourhood, and a discover)' 
 of ( oTctoosnem, pride, and unclcannciw, which 
 
 are great obatnictiuns to a truly gosjK!! con- 
 versation, 
 
 I know there arc many that have treated of 
 good works in large and learned di.><cour>iejj ; 
 but I doubt all have not so go8|)eli7.c<I their 
 di.scourse as becomes them, and as the doctrine 
 of the grace of God eallctii for. 
 
 However, 1 thougiit it n>y duty to add this 
 discourse to all that are past; and that for 
 these rcjisons: 
 
 1. To take away those aspersions that tho 
 adversaries cast upon our doctrine, (Rom. iii. 
 8, as also in the days of Paul,) that because 
 we preach justification without the works of 
 the law, therefore they pretend we plead for 
 looseness of life, whose damnation is ju.st. 
 
 2. Because, though there bo much discourse 
 about works in general, yet a particular dis- 
 course of them, as before is touched, is too 
 much neglected; and by this means ever\ 
 
 too much left at uncertainties (lu from i 
 of their several works under tiu'ir particulur 
 relations; which I think is one reason of that 
 disorder in families and places where God'n 
 people live, to their shame ancl the dishonour 
 of (}(xl. 
 
 3. Bi'cause these few b<M»ks that do par- 
 ticularly treat thus of g<MMl works are, I 
 think, now so scarce or so big th.it but few 
 have them and fcw buy them, if they may l)« 
 had, c>i|>ccially our new convertit, for whoM 
 
 147 
 
248 
 
 BUNYAN'S COMPLETE WORKS. 
 
 sakes principally this short discourse is in- 
 tended ; and indeed, this is one reason of my 
 brevity, that the price might neither be burden- 
 some, nor the reading long and tedious. Mul- 
 titude of words drown the memory ; and an 
 exhortation in few words may yet be so full 
 that the reader may find that in the side of a 
 sheet which some are forced to hunt for in a 
 whole quire, &c. The Lord teach us this 
 wisdom. 
 
 4. I have written this book to show that I 
 bear a fellow testimony and witness (with all 
 that know God) of the operation that grace 
 hath and will have in the heart that hath 
 savingly received it. 
 
 Lastly. I have thus written because it is 
 amiable and pleasant to God when Christians 
 keep their rank, relation, and station, doing 
 all as become their quality and calling. When 
 Christians stand every one in their places, 
 and do the work of their relations, then they 
 are like the flowers in the garden, that stand 
 
 and grow where the gardener hath planted 
 them, and then they shall both honour the 
 garden in which' they are planted, and the 
 gardener that hath so disposed of them, Frorr 
 the hyssop in the wall to the cedar in Leb- 
 anon their fruit is their glory. And seeing 
 the flock into which we are planted is the 
 fruitfullest flock, the sap conveyed thereout 
 the fruitfullest sap, and the dresser of our 
 souls the wisest husbandman (John xv. 1), 
 how contrary to nature, to example, and ex- 
 pectation should we be if we should not be 
 rich in good works ! 
 
 Wherefore take heed of being painted fire 
 wherein is no warmth, and painted flowers 
 which retain no smell, and of being painted 
 trees whereon is no fruit; "Whoso boasteth 
 himself of a false gift is like clouds and wind 
 without rain." Prov. xxv. 14. Farewell. 
 
 The Lord be with thy spirit, that thou 
 mayst profit for time to come. 
 
 JOHN BUNYAN. 
 
niRISTIAX BEIIAVIOLR. 
 
 Tb«t being Justified by hi« grace, wo fboulJ be made bciri according to the hope of eternal life. 
 This is a faithful saying, and thvso things I will that thou afSrm constantly, Miat they which have Irlier*^ 
 Id (lud might bo careful to maintain good works : those things arc good and |ir<>fitab!u unto men. TiT. iii. 7, 8. 
 
 I SHALL not at this time discourse of every 
 luirtirtilar at liirgi' incltKletl in tlu>sf words, but 
 -liall briorty fall uiM»n those tliinirs that I jiitl;;e 
 miwt iieofssrtry for the peojile of (mhI. Neither 
 >liall I need to take any great pn-anible to the 
 wonis for their explication, they themselves 
 being plain, and without that ambiguity tliat 
 callfth for such a thing; the ger^'ral scope 
 bt'ing this. That they which have believed in 
 (fo<l sIkiuKI be careful to maintain good works. 
 
 Hut yet, to prosecute what I intend with 
 what clearness I may, I shall in a word or two 
 make way for what is to be the main of this 
 bo«>k. 
 
 "This is a faithful saying." This — which? 
 Why, that which goeth before, namely, "That 
 b«iiig juxtitied by grace, we should be inatle 
 heirs accortling to tin- hope of eternal life. 
 This is a faithful saying, and thesw; things I 
 will that thou affirm constantly." 
 
 Why 84) ? 
 
 Why, "That they which have believed in 
 ' ;<kI might be careful to maintain g<MKi works." 
 
 Tiie meaning is, that the way to provoke 
 
 ■thcrs to good works is constantly (in the evi- 
 
 ii-nce and demonstration of the Spirit) to show 
 
 iiem the certainty of their being by grace 
 
 made heirs of eternal life. 
 
 From this Scripture I do gather these things 
 oliservable: 
 
 1. That good works do flow from faith. Yea, 
 
 1 2. That ever>- one that believeth should bo 
 
 ••areful that their works be good. 3. That 
 
 very believer should not only bo careful that 
 
 their works bo good, and for the i>rfsent do 
 
 I them, but should al.<»o l)0 careful to mainUain 
 
 • icm; that is, they should carefully study to 
 
 nc»<p in a constant counn- of giKnl works. 
 
 .\n<l lastly, that the bent way to provoke 
 Ix^ith oursrlvi'54 and otliers to this work is to be 
 >t\cu affirming to othcnt the doctrine of justi- 
 
 fication by grace, and to believe it ourselve*. 
 "This is a faithful saying', and thc.-i- thingM I 
 will fsaith Paul) that thou alhrm coii-'tantly, 
 that they who have believed in G(xl might he 
 careful to maintain gootl works." 
 
 I. I begin with the first: That gofnl wurk* 
 do flow from faith. 
 
 This is evident divers ways: 1. From the 
 impossibility of their flowing from any other 
 thing — they must either flow from faith or not 
 at ail ; " For whatsoever is not of faith is sin." 
 And again, " Without faith it is impossible to 
 please him." Every man by nature, l>efore 
 faith, is an evil and a corrupt tree; and a cor- 
 rupt tree cjinnot bring forth grKul fruit: "Do 
 men gather grajtes of thorns, (»r tigs of this- 
 tles?" Now a man is ma<le g<MKl by faith, and 
 by that bringeth forth the fruits that are ac- 
 ceptable to GtKl. 
 
 Wherefore sinners, In^fore faith, arc com- 
 pared to the wilderness, whose fniits are briers 
 and thorns ; and whose hearths are the habita- 
 tion of dragons — that is, of devils. 
 
 -\nd hence again it is that they are saiil to 
 be Godless, Christless, Spiritless, faithless, 
 hopeless; without the covenant of grace, with- 
 out strength ; enemies in their minds by wickc-d 
 works, and po,ssessed by the spirit of wicked- 
 ness as a ciLstle by a conqueror. 
 
 Now, these thing>« being thus, it is im|HK«Ai> 
 ble that all the men under heaven that are un 
 converted should be able to bring forth one 
 work rightly goixl ; even an imi>oN«ible a* for 
 all tlio briers and thorns under heaven to bring 
 forth one cluster of grapes or one bunch of 
 figs; for indeed they want the ({ualification. 
 A thorn bringeth nt)t forth figs, lM-<au!H' ii 
 waiiteth the nature (»f the fig tree ; and «» doth 
 the bramble, the nature of the vine Good 
 works must come from a g«MMl heart. 
 
 Now, thi« the unbeliever wantoth becauM 
 
 3i« 
 
250 
 
 BUNYAN'S 00311 LETE WORKS. 
 
 he wanteth faitli ; for it is that whicli purifieth 
 the heart. Good works must come from love 
 to the Lord Jesus; but this the unbeliever 
 wanteth also, because he wanteth faith : " For 
 faitli worketh by love, and by that means doth' 
 good." 
 
 A nd hence again it is that though the carnal 
 man doth never so much which he calleth good, 
 yet it is rejected, slighted, and turned as dirt 
 in his face again: his prayers are abominable, 
 bis ploughing is sin, and all his righteous- 
 nesses as filthy rags. Thus you see that with- 
 out faith there are no good works. 
 
 ]Sow then to show you that they flow from 
 faith. And that, 
 
 For that faith is a principle of life, by which 
 a Christian lives — a principle of motion, by 
 wliich he walks towards heaven in the way of 
 lioliness. It is also a principle of strength, by 
 which the soul opposeth its lust, the devil, and 
 this world, and overcomes them : " This is your 
 victory, even your faith." Faith in the heart 
 of a Christian is like the salt that was thrown 
 into the corrupt fountain, tha't made the 
 naughty waters good and the barren land fruit- 
 ful. Faith, when it is wrought in the heart, is 
 like leaven hid in the meal, or like perfume 
 that lighteth upon stinking leather, turning 
 the smell of the leather into the savour of the 
 perfume ; it being then planted in the heart 
 and having its natural inclination to holiness. 
 Hence it is that there followeth an alteration 
 of the life and convei'sation, and so bringeth 
 forth fruit accordingly : " A good man, out of 
 the good treasure of his heart, bringeth forth 
 good fruit." Which treasure, I say, is this 
 faith, and therefore it is that faith is called the 
 faith according to godliness and the most holy 
 faith. 
 
 Good works must needs flow from faith or 
 no way, because that alone carrieth in it an 
 argument sufficiently prevalent to win upon 
 our natures, to make them comply with holi- 
 ness. 
 
 Faith showeth us that God loveth us, that 
 he Ibrgiveth us our sins, tliat he accounteth us 
 for his children, having freely justified us 
 through the blood of his Son. 
 
 Faith receivctli the promise, embraceth it, 
 and comforteth the soul unsi)cakably Avith it. 
 
 Faith is so great an artist in arguing and 
 re:usoning with the soul that it will bring over 
 tlie hardest heart that it hath to deal with. It 
 will bring to my remembrance at once both 
 my vileness against God and his goodness to- 
 wards n^e; it will show me that though I 
 
 deserve not to breathe in the air, yet that God 
 will have me an heir of glory. 
 
 Now, there is no argument greater than 
 this. This will make a man run through ten 
 thousand difficulties to answer God (though he 
 never can) for the grace he hath bestowed on 
 him. 
 
 Further, faith will show me how distin- 
 guishingly this love of God hath set itself upon 
 me: it w^ill show me that though Esau was 
 Jacob's brother, yet he loved Jacob ; that 
 though there were thousands more besides me 
 that were as good as me, yet I must be the 
 man that must be chosen. 
 
 Now this, I say, is a marvellous argument, 
 and unspeakably prevaileth with the sinner, 
 as saith the apostle : " For the love of Christ 
 constrains us, because we thus judge, That if 
 one died for all, then were all dead ; and that 
 he died for all, that they which live (that is, 
 by faith) should not henceforth live unto 
 themselves, but to Him that died for them and 
 rose again." "Love (saith the wise man) is 
 strong as death ; many waters cannot quench 
 love, neither can the floods drown it. If a man 
 would give all the substance of his house for 
 love, it would be utterly contemned." 
 
 Oh! when the broken, dying, condemned 
 soul can but see, by faith, the love of a tender- 
 hearted Saviour, and also see what he under- 
 went to deliver it from under that death, guilt, 
 and hell that now it feels and fears, Avhich also 
 it knoweth it hj\th most justly and highly de- 
 served, " Then bless the Lord, my soul ; and 
 what shall I render unto the Lord for all his 
 benefits?" 
 
 Thus faith is a jirevailing argument to the 
 sinner, whereby he is fetched off from what he 
 was, and constrained to bend and yield to what 
 before he neither would nor could. 
 
 And hence it is that gospel-obedience is 
 called the obedience of faith, as well as obe- 
 dience to the faith. Rom. xvi. 26. For it must 
 be by the faith of Christ in my heart that I 
 submit to the word of faith in the Bible, other- 
 wise all is to no profit ; as saith the apostle : 
 "The word preached did not pi'ofit them, ii 
 not being mixed with faith in them that heard 
 it." Heb. iv. 2. For faith alone can see the 
 reality of what the Gospel saith, and so, I say, 
 argue over the heart to the embracing of it. 
 
 3. Faith is such a grace as will represent to 
 the soul all things in their proper colours. Ii 
 doth not (as doth unbelief and ignorance) 
 show us all things out of order, putting dark- 
 ness for light, and bitter for sweet, but will sel 
 
CHRIST! AX BEHAVIOUR. 
 
 251 
 
 even-thing in its proper place before our eyi-s: 
 God ami Christ shall he with it the chielVst 
 gtHxl, the most lovely an<l amiable; a lu-avi-nly 
 life shall be of greater esteem and more desir- 
 able than all the treiusures of Kgypt. llight- 
 eoiisiiess and sanctification will be the thing 
 after which it will most veluiiiently press, be- 
 cause it seeth not only di^ith and damnation 
 as the fruits of sin, but sin als<» in itself, dis- 
 tinct from the punishment belonging to it, a 
 letej-table, horrible, and oilious thing. 
 
 Ily faith we hoc this world hath no abiding 
 in it for us, nor no satisfaction if it were other- 
 wise; and hence it is that the people of (Sod 
 have groaned to be gone from hence into a 
 state that is both sinless antl tem|ttatii>nless; 
 and hence it is again that they have run 
 through so many trials, alllictions, and adver- 
 sities, even because of that love to holiness of 
 life that faith being in their hearts did prompt 
 them to, by showing them the worth and dur- 
 ubleni'ss of that which was go(Ml. and the irk- 
 someness ami evil of all things else. 
 
 4. Faith layelh hold of that which is able to 
 help the soul to bring forth good works: it 
 layeth hold of and engjigeth the strength of 
 Christ, ami by that overcometh that which op- 
 presseth : " I can do all things tiimugh Christ 
 that strengtheneth me." 
 
 In a word, a life of holiness and gmlliness in 
 this world ditth so inseparably follow a prin- 
 ciple of faith that it is lM)th monstrous and 
 ridiculous to sup|K»se the contrary. What! 
 Mhall not he that hath life have motion? 
 
 He tiiat hath by faith received the spirit of 
 holiness, shall not he be holy? ((ial. iii. 2;) 
 and he that is calleil to glory and virtue, shall 
 not he add to his faith virtue? 2 I'et. i. 4, h. 
 We are by faith made good trees, and shall not 
 we bring forth gmnl fruit? Luke vi. 43. They 
 that believe are created in Christ Jesus unto 
 giKxl works; and G<k1 hath, before the world 
 was, (irdaine<l that we should walk in them: 
 and shall lK»th our second creation and < iod's 
 foroordination be made frustrate? I{<>side8, 
 the children of faith are the children of light 
 and f f the day — lightM u|>on a bill and candh's 
 
 on a ' and shall not they shine? 
 
 The\ .1 t of the earth, shall not they 
 
 be reasoning .' 
 
 The believer in the alone man by whom 
 t kI showoth to the world the power of his 
 grace, the o|>4<rati<»n of his |K*oplo's faith, fic. 
 The unlwlieverw read indeetl of the jiower of 
 grm*»', m[ the faith, ho|M», love, joy, peace, and 
 \Hiit'tilu.in<)n of the heart of the Christian, 
 
 but they feel nothing of that sin-killing open 
 ation that is in these things: these are to 
 them as a story of Rome or 8pain. Where- 
 fore, to show them in others what they find 
 not in themselves, CJod worketh faith, hope, 
 love, &e., in a generation that shall serve !iim , 
 and by them they shall see what tluy cannot 
 find in themselves, and by this means they 
 shall be convinced that though sin and the 
 pleasures of this life be sweet to them, yet 
 there is a peojde otherwise minded, even such 
 a people that do indeed see the glory of that 
 which others read of, and from that light take 
 pleasure in those things which tluy are mtwt 
 averse unto. To this, I say, are Christian)* 
 called ; herein is (.Jod glorified ; hereby are 
 sinners convinced, and by this is the world 
 condemned. 
 
 Objection. IJut if faith doth so naturally 
 cause good works, what then is the reason 
 that (Jod's people find it so hard a matter to 
 be faithful in good works? 
 
 I answer — 1. God's j)cople are fruitful in 
 good works according to the proportion of 
 their faith ; if they be slender in go«Kl works, 
 it is because they arc weak in faith. Little 
 faith is like small gaudies or weak fire, which, 
 though they shine and have heat, yet have 
 but dim shining and small heat wiien com- 
 pared with bigger candles and greater fire. 
 The reiuson why Sardis had some in it whose 
 works were not perfect before CJod was, be- 
 cause they did not hold fast by faith the word 
 that they had formerly heard and received. 
 
 2. There may be a great mi^>take in our 
 judging of our own fruitfulne^s. The soul 
 that indeed is candid and right at heart is 
 taught by grace to judge itself, though fruit- 
 ful, yet barren upon two account^i: 1. When il 
 compareth iUs life to the mercy best<»wed upon 
 it; for when a soul doth indeed consider the 
 greatness and riches of the mercy be.>towe«l 
 upon it, then it must nee<ls cry out, "O 
 wretched man that I am I'' for it seeth its<«|f 
 womlerfully to fall short of a conversation Ixj- 
 coming one who hath received so gre^it a bene- 
 fit. 2. It may also judge itself barr«'n Ix-eaus* 
 it falleth so far short of that it would attain 
 unto; it cannot do the thing that it would. 
 The heart of a Christian is nitiimlly mtv 
 barren; upon which, though the M«ii oi yirm-v 
 (that \», the fruitfullest of all seeds) In- M>wn, 
 yet the heart is naturally subject > ■ i.'.>. - r..rt». 
 we«Hls, 
 
 Now- to have a wjoii «ui li 
 
 ground doth argue ; iIiicmb of \\\* 
 
252 
 
 BUN VAN'S COMPLETE WORKS. 
 
 seed. Wherefore I conclude upon these three 
 things : 
 
 I. That the seed of faith is a very fruitful 
 seed, in that it will be fruitful in so barren a 
 soil. 2. That faith is not beholden to the . 
 heart, but the heart to it, for all its fruit- 
 fulness. 3. That therefore the way to be a 
 more fruitful Christian is to be stronger in 
 believing. 
 
 II. Now for the second thing: to wit, That 
 everyone that believeth should be careful that 
 their works be good. This followeth from 
 what went just before : to wit. That the heart 
 of a Christian is a heart subject to bring forth 
 weeds. 
 
 There is flesh as well as spirit in the best 
 of saints ; and as the spirit of grace will be 
 always putting forth something that is good, 
 so the flesh will be putting forth continually 
 that which is evil. 
 
 " For the flesh lusteth against the spirit, and 
 the spirit against the flesh." 
 
 Now, this considered, is the cause why you 
 find so often in the Scriptures so many items 
 and cautions to the Christians to look to their 
 lives and conversation. As, " Keep thy heart 
 with all diligence;" "Wafch ye, stand fast 
 in the faith ; 'quit you like men ; be strong ;" 
 "Be not deceived, God is not mocked; for 
 whatever a man soweth, that shall he reap : 
 for he that soweth to the flesh shall of the 
 flesh reap corruption ; but he that soweth 
 to the spirit shall of the spirit reap life 
 everlasting." 
 
 All works are not good that seem to be so. 
 It is one thing for a man's ways to be right in 
 his own eye, and another for them to be right 
 in God's. Often that w'hich is in high estima- 
 tion with men is abomination in the sight of 
 God. 
 
 Seeing corruption is not yet out of our 
 natures, there is a proneness in us to build 
 upon the right foundation, wood, hay and 
 stubble, instead of gold, and silver, and pre- 
 cious stones. How was David the king, 
 Nathan the prophet, and Uzza the priest de- 
 ceived touching good Avorks! Peter also, in 
 both his defending his Master in the garden 
 and in dissuading him from his sufferings, 
 though both out of love and affection to his 
 Master, was deceived touching good works. 
 
 Many have miscarried both as to doctrine, 
 worship, and the prosecution of each. 
 
 1. For doctrine. Christ tells the Jews that 
 I'hey taught for the doctrines of God the doc- 
 trines and traditions of men : as also, saith the 
 
 apostle, "They teach things they ought not, 
 for filthy lucre's sake." 
 
 2. Also touching worship, we find how 
 frequently men have mistaken, both for time, 
 place, and matter, with which they wor- 
 shipped. 
 
 (1.) For time. It hath been that which man 
 hath devised, not fhat which God hath com- 
 manded. They change the ordinances, saith 
 Isaiah ; they change God's judgments into 
 wickedness, saith Ezekiel. 
 
 (2.) For place. When they should have 
 worshipped at Jerusalem, they worshipped at 
 Bethel, at Gilgal, and Dan, in gardens, under 
 poplars and elms. 
 
 (3.) For the matter with which they wor- 
 shipped. Instead of bringing according to 
 the commandment, they brought the lame, 
 torn, and the sick ; they would sanctify them- 
 selves in gardens with swine's flesh and mice, 
 when they should have done it at Jerusalem 
 with bullocks and lambs. 
 
 Again, touching men's prosecuting their zeal 
 for their worship, &c., that they do think right 
 how hot hath it been, though with no reason 
 at all. Nebuchadnezzar will have his fiery 
 furnace and Darius his lions' den for non-con- 
 formists. 
 
 Again, they have persecuted men even to 
 strange cities, have laid traps and snares in 
 every corner to entrap and to entangle their 
 words ; and if they could at any time but kill 
 the persons that dissented from them, they 
 would think they did God good service. But 
 what need we to look so far from home, (were 
 it not that I would seal my sayings with truth ?) 
 We need look no farther, to afiirm this position, 
 than the papists and their companions. How 
 many have they in all ages hanged, burned, 
 starved, drowned, racked, dismembered, and 
 murdered, both openly and in secret ! and all 
 under a pretence of God, his worship, and 
 good works. 
 
 Thus you see how wise men and fools, eainta 
 and sinners. Christians and heathen, have erred 
 in the business of good works ; wherefore every 
 one should be careful to see that their works 
 be good. 
 
 Now, then, to prevent, if God will, miscar- 
 riage in this matter, I shall propound unto you 
 what it is for a work to be rightly good : 
 
 1. A good work must have the word for ita 
 authority. 2. It must, as afore was said, flow 
 from faith. 3. It must be both rightly timed 
 and rightly placed. 4. It must be done will- 
 ingly, cheerfully, &c. 
 
CHRISTIA N BEHA VI UR. 
 
 253 
 
 1. It must have the word for its authority. 
 
 Zeal without knowle<lge is like a mottled 
 h(jrse without eyes or like a sword in a inad- 
 inau's hand, and there is no knowledge where 
 there is not the word: for if they reject the 
 word of the Lord, and act not by that, what 
 wisdont is in them? said the prophet. Jer. viii. 
 'J; Isa. viii. :i<). Wherefore see tluiu have tlie 
 word fur what thou ihxst. 
 
 If". As tliere must he the word for the autlior- 
 Ixin^ of what tliou dost, so there must be faith, 
 from which it mu.st tiow, as I showed thee l)e- 
 fore ; " for whatever is not of faith is sin : and 
 without faith it is impossible to plea.se (hxl." 
 Now I say without the word there is no faith, 
 (Uom. x. 17,) lis without faith there is no gooil, 
 let men's pretences be what they will. 
 
 3. As it must have these two aforenameil, so 
 also it must have — 1. right time; and 2. ri^lit 
 place. 
 
 1st. It must be rii;htly timed. Every work 
 is not to be done at the same time, every time 
 not being convenient for such a work : " There 
 is a time for all things, and every thing is 
 beautiful in its time." Kccles. iii. 11. There 
 is a time to pray, a time to hear, a time to read, 
 a time to confer, a time to meditate, a time to 
 «lo, and a time to surter. Now, to be hearing 
 when we should be preaching and doing — that 
 is, yiebling active «)bedience to that under 
 which we ought to sulfer — is not good. Christ 
 was very war)" that both his doings and suHer- 
 ings vtcrv rightly timed. John ii. 3, 4 and \iii. 
 1, 2. And herein wc ought to follow his step.s. 
 To bo at plough in the field when I shouUl be 
 hearing the word i.i not goml ; and t<i be talk- 
 ing abroad when I Hhould be instructing my 
 family at home is as bad : " Wluwo keepeth 
 the commandment shall feel no evil thing: 
 and a wise man's heart disccrneth both 
 time and judgment." Eiccles. viii. 5. Good 
 things mistinietl are fruitless, unprofitable, oud 
 vain. 
 
 2dly. As things must have their right time, 
 •o they must bo rightly placed; for the mis- 
 placing of any work is as bad as the mistiming 
 ■■f it. 
 
 U'hen I JMiy thing>i if goo<l must Im> rightly 
 piacnl. I mean we should n«)t give to any work 
 more than the worvl of <t<Hl alloweth it, neither 
 •hould we give it h-ss. .Mint, anise, and cum- 
 min are not so weighty matters its faith and 
 the love of Otxl, as in .Matt. xxii. 23. For a 
 pastor to l>c exercising the otiice of a deacon 
 instead of tho nfDce of a pastor, it is mispla- 
 cing of work*. Acta vi. 2. For .Martha to bo 
 
 making outward provision for Christ when she 
 should have set at his feet to hear his wunl 
 was the misplacing a work : and her sister to 
 have done it at her retjuest (though the thing 
 in itself Wits good) had been her sin also. 
 
 Farther, there are three things that a man 
 should have in his eye in every wonk ho doth : 
 
 1st. The honour of G<h1. 2dly. The odificu- 
 tion of his neighbour. 3dly. The expediency 
 or inexpedienoy of what I am to do. And 
 always observe it that the honour of Cio«l ia 
 wrappeil up in the edihcation of thy neigh- 
 bour; and the editication of thy neighbour in 
 the expediency of what tlmu dost. 
 
 Again, if thou wouldst walk to the edifica- 
 tion of thy neighbour, and so Ut (u>4i'> honour 
 in the miilst of thy observers, beware — 
 
 1st. That thou in thy words and carriages 
 dost 80 demean thyself that Christ in his pre- 
 cious benefits may be with clearness spoken 
 forth by thee; and take heeil that thou dost 
 not enter into doubtful points with them that 
 arc weak, but deal chielly, lovingly, and wi.scly 
 with their consciences alnjut those matters that 
 tend to their establishment in the faith of their 
 justification and deliverance from death and 
 hell : " Comfort the feeble-minded, confirm the 
 weak." 
 
 2dly. If thou be stronger than thy brother, 
 take heed that thou do not that before him 
 that may otl'ond his weak consci»nce; I mean 
 things that t«» themselves may be lawful : '■ All 
 that is lawful is not expetlient ; all that is law- 
 ful edifieth not." Wherefore here i.-. thy wis- 
 dom and love, that thou in some things deny 
 thyself for thy brother's sake. " I will not eat 
 meat while the world stan<leth, (said I'aul,) 
 lest I make my brother to olFond. Wherefore 
 have this faith to thy.'<elf before God." Itut if 
 thou walk otherwise, know thou walki'st not 
 charitably, and so not to eilitication, and so 
 not to Christ's honour, but dost sin against 
 Christ and wound thy weak brother, for whom 
 Christ died. 
 
 Hut I say all this while keep thy eye U)m>u 
 the word : take hee»l of going contrary to lluit 
 under any pretence whatever; for without tho- 
 word there is nothing to (toil's glory nor thy 
 brother's iilification. Wherefore, walk wisely 
 in a perfect way. 
 
 Having thus, in few wonix, it)i'iue<l you 
 what are works rightly gu<Ml, I iH-sea-cli you in 
 the name of the Lord Jcmus Christ that you 
 put younu'lvcM into a conscientious |>erforni* 
 ance of them, thai you may, while you live 
 hero, bo vcwels of honour, fit for the Maaiei'a 
 
254 
 
 BUNYAN'S COMPLETE WORKS. 
 
 use and prepared to every good work. Study 
 to approve things that are excellent, that you 
 may be sincere and without offence until the 
 day of Christ: covet communion with God, 
 covet earnestly the best gifts. Ah ! we that 
 are redeemed from among men, and that re- 
 joice in the hope of the glory of God— we that 
 look, I say, for the blessed hope and the glori- 
 ous appearing of the great God and our Saviour 
 Jesus Christ— what manner of persons should 
 we be in all holy conversation and godliness ! 
 
 To conckidc, for your further edification, 
 take a plain rehearsal of your several general 
 duties and works, to which God eugageth you 
 iu his word, according to your places, callings, 
 and rela*^^ions in this world. 
 
 TOUCHING THE MASTER OF A FAMILY. 
 
 If thou have under thee a family, then thou 
 art to consider the several relations thou stand- 
 est under, and art to know that thou in each 
 of them hast a work to do for God, and that he 
 expecteth thy faithful deportment under every 
 one of them. As, 
 
 First, then, in general: He that is the 
 master of a family hath, as under that rela- 
 tion, a work to do for God ; to wit, the right 
 governing of his own family. And his work 
 is twofold. 
 
 1. Touching the spiritual state thereof. 2. 
 Touching the outward. 
 
 As touching the spiritual state of his family, 
 he ought to be very diligent and circumspect, 
 doing his utmost endeavour both to increase 
 faith where it is begun and to begin it where 
 it is not. 
 
 Wherefore, to this end, he ought diligently 
 and frequently to lay before his household such 
 things of God, out of his word, as are suitable 
 for each particular. And let no man question 
 his rule iu the word of God for such a prac- 
 tice; for if the thing itself were but of good 
 report and a thing tending to civil honesty, it 
 is witliin the compass and bounds even of na- 
 ture itself, and ought to be done, much more 
 things of a higher nature ; besides, the apostle 
 exhorts us to " whatever things are honest, 
 whatever things are true, just, and of good re- 
 port," to think of them, that is, to be mindful 
 to do them ; but to be conversant in this godly 
 exercise in our family is very worthy of praise, 
 and doth much become all Christians. This is 
 one of the things for Avhich God so highly com- 
 mended his servant Abraham, and that with 
 which his heart was so much affected: "I 
 know Abrahiim," saith God; " I know him to 
 
 be a good man in very deed, foi he will com- 
 mand his children, and his household aftei 
 him, and they shall keep the way of the Lord." 
 This was a thing also which good Joshua de • 
 sisned should be his practice as long as he had 
 a breathing-time in this world : " As for me, 
 (saith he,) I and my household, we will serve 
 the Lord." 
 
 Further, we find also in the New Testament 
 that they are looked upon as Christians of 'an 
 inferior rank that have not a due regard ta 
 this duty; yea, so inferior as not fit to be 
 chosen to any oflSce in the Church of God. A 
 pastor must be one that ruleth well his own 
 house, having his children in subjection with 
 all gravity : For if a man knoweth not how to 
 rule his own house, how shall he take care of 
 the Church of God? "The deacon also (saith 
 he) must be the husband of one wife," ruling 
 their children and their own house well. Mark 
 a little, the apostle seems to lay down thus 
 much, that a man that governs his family well 
 hath one qualification belonging to a pastor or 
 deacon in the house of God, (for he that know- 
 eth not how to rule his own house, how shall 
 he take care of the Church of God?) which 
 tiling considered, it giveth us light into the 
 work of the master of a family touching the 
 governing of his house. 
 
 1. First, then, a pastor must be sound and 
 uncorrupt in his doctrine ; and indeed so must 
 the mitster of a family. 
 
 2. A pastor should be apt to teach, to reprove, 
 and to exhort ; and so should the master of a 
 famiJf^. 
 
 3. A pastor must himself be exemplary in 
 faith and holiness ; and so also should the mas- 
 ter of a family. "I (saith David) will behave 
 myself in a perfect way ; I will walk in (or 
 before) my house in a perfect way." 
 
 4. The pastor is for getting the church to- 
 gether ; and when they are so come together, 
 then to pray among them and to preach unto 
 them: this is also commendable in Christ:' au 
 masters of families. 
 
 Objection. But my family is ungodly and 
 unruly touching all that is good : what shal' 
 I do?' 
 
 Answer. I answer — 1. Though this be true, 
 yet thou must rule them, and not they thee. 
 Thou art set over them of God, and thou art to 
 use the authority which God hath given thee, 
 both to rebuke their vice and to show them the 
 evil of their rebelling against the Lord. This 
 did Eli, though not enough; and thus did 
 David. 
 
runiSTIAN BEHAVIOUR. 
 
 256 
 
 Also, thou must tell them Imw sad thy stnto 
 KiiA when thou \v;ist in their conilitiun, and so 
 labour to -»;cover them out of the snare of tlie 
 devil. 
 
 '1. Thou ouj^htest also to labour t<» draw 
 them ft)rth to CJod's puhlie worship, if [>erad- 
 venture (.i<h1 may convt-rt tiieir souls. Saith 
 Jaeob to his !iou.sehold, and t«) all that were 
 about iiim, " Let us arise ami •^o to Uethel, and 
 I will make there an altar to (iod, that an- 
 -\'eretl me in the day of my distri-^s." 
 
 Hannah would earry Samuel to Shiloh, tluit 
 
 ht- mijiht abide with (Jod for ever. Indeed u 
 
 Houl rij^htly touehed will labour to draw not oidy 
 
 u-ir families but u wholecity after Jesus Christ. 
 
 ■5. If they arc «ilwlinate, and will not go forth 
 Aith thee, then do thou ^ci godly and sound 
 nun to thy house, and there let the word of 
 I Jod be preaehed, when thou luLst, as Cornelius, 
 gathen-d thy family ami friends together. 
 
 You know that the jailer, Lyilia, Crispus, 
 Ciaius, Stephanus, and others had not only 
 theni-selves but their families madegraeious by 
 the word preached, and that some of theni, if 
 u>it all, by the word preached in their houses. 
 .Viid this, for aught I know, might be one 
 reason among many why the apo>tKs taught 
 in their day, not only pul)liely, but from hou.>»e 
 to house : I say, that they might, if possible, 
 bring in those in some family which yet re- 
 tniiined unconverte<l and in their sins; for 
 some, you know, how usual it was in the day 
 of Ciirist to invite him to their house if they 
 had any alllieted that either wouUl not or 
 eouhl not come unto him. 
 
 If this be the way with tluMe that have out- 
 ward diseum?^ in their families, how much more 
 then where there are souls that have nee«l of 
 Chri.Ht to save them from death and eternal 
 damnation? 
 
 4. Take heed that thou dost n<jt neglect fam- 
 ily duties among them thyself, Jis reading the 
 word and prayer; if thou hast one in thy fam- 
 ily that is gracious, take encouragement; nay, 
 if thou art alone, yet know that thou hast l)oth 
 liberty to go to ti<Kl through Christ, and also 
 art at that time in a capacity of having the 
 universal Church join with thee for the whole 
 number of those that shall be saved. 
 
 •'». Take heed that thou sufler not any un- 
 go»lly, profane, or heretical Inxiks or discourse 
 in thy house: " Kvil communications corrupt 
 P' rs." I mean such profane or he- 
 
 r- -, fee, as either tend to provoke to 
 
 looseni-^.-* of life or such an do opjnme the fun- 
 (l.u\ii'nt;il-< cf (lie (iiMp)'!. 
 
 I know that Christians muht U allowed 
 their liberty as to things indillerent ; hut for 
 those things that strike eitlier at faith <»r holi- 
 m-ss, they ought to be abandoiuMi by all Chris- 
 tians, ami espreially by the pastors of churches 
 and masters of families; wiiieli practice was 
 figured out by Jacob's commanding his Ih)Umi 
 and all that was with him to put away the 
 strange gods from among them an«l to change 
 their garnu>nts. 
 
 All those in the Acts set a good example for 
 this, who took their curious books and burned 
 them before all men, tluiugh th»-y were wortb 
 five thou.sand pieces of silver. 
 
 The neglect of this fourth particular hath 
 occasioned ruin in numy families both among 
 children and servants. It is easier for vain 
 talkers and their deeeivable works to subvert 
 whole households than nniny are aware ot'. 
 
 Thus much toueliing the spiritual state of 
 thy household. And now t<» its outward. 
 
 Touching the outward state of thy family, 
 thou art t«) consider these three things: 
 
 1. That it lieth upon thee to care for them 
 that they have a convenient livelihood: "If 
 any man j)rovide not for his own, an<l espe- 
 cially for those of his house, he hath denied 
 the faith and is worse than an infidel." Hut 
 mark when the word said, "Thou art to j»ro- 
 vido for thy house," it giveth thee no licenso 
 to distracting carefulness; neither doth it al- 
 low thee to strive to grasp the world in thy 
 heart or cofTers, nor to take care for year>« 
 «»r days to come, but so t<i provide for them 
 that they may have food and raiment ; and if 
 either they or thou be not content with that, 
 you launch out beyond the rule of (io<l. 
 This is to labour that you nuiy have where- 
 with to maintain gcwul works for necei»sary 
 uses. 
 
 And never object that unh-ss you reach 
 
 farther it will never do ; for that is but unln*- 
 
 licf. The word saith, "That God feedeth the 
 
 ravens, carcth for sparrows, aintl clotheth the 
 
 gnuss; in which three, to f«'e«l, clothe, an<l car* 
 
 for, is as much its heart can wish. 
 
 , 2. Therefore, though thou shouldst provitle 
 
 I for thy family, yet let all thy lal>our be niixeil 
 
 with moderation: "Let your moderation b« 
 
 I known unto all men." Take heetl of driving 
 
 HO hani after this world as to hinder thjindf 
 
 and family from tlnwe duties towanls (j»od 
 
 I whi(4j thou art by grace oblige«l to. ili private 
 
 ' pniyer, reading the STi]>'Mr«- rui-i <'hri!«tinu 
 
 conferenre. It i» a !• '-n so to 
 
 '. spend thems«lven an<l : !ii» world 
 
256 
 
 BUNYAN'S COMPLETE WOEKS. 
 
 as that they disengage their heart to God's 
 worship. 
 
 Christians, " the time is short. It remaineth 
 then that they that have wives be as those 
 that have none ; and they that weep, as though 
 they wept not ; and they that rejoice, as those 
 that rejoice not ; and they that use this world, 
 as not abusing it ; for the fashion of this world 
 passeth away." 
 
 Many Christians live and do in this world as 
 if religion was but a by-business, and this 
 world the one thing necessary ; when indeed 
 all the things of this world are but things by 
 the by, and religion only the one thing need- 
 ful. 
 
 3. If thou wouldst be such a master of a 
 family as becomes thee, thou must see that 
 there be that Christian harmony among those 
 under thee as becomes that house where one 
 ruleth that feareth God. 
 
 (1.) Thou must look that thy children and 
 servants be under subjection to the word of 
 God ; for though it is of God only to rule the 
 heart, yet he expecteth that thou shouldst rule 
 tlieir outward man; which, if thou doest not, 
 he may in a short time cut off all thy stock. 
 See therefore that thou keep them temperate 
 in all things, in apparel, in language, that they 
 be not gluttons nor drunkards; nor suffering 
 either thy children vainly to domineer over 
 thy servants, nor they again to carry them- 
 selves foolishly towards each other. 
 
 (2.) Learn to distinguish between that in- 
 jury that in thy family is done to thee and 
 that which is done to God ; and though thou 
 oughtest to be very zealous for the Lord, and to 
 bear nothing that is open transgression to him, 
 yet here will be thy wisdom — to pass by per- 
 sonal injuries and to bury them in oblivion : 
 " Love covereth a multitude of sins." Be not 
 then like those that will rage and stare like 
 madmen when they are injured, and yet either 
 laugh, or at least not soberly rebuke and warn, 
 when God is dishonoured. 
 
 Rule thy own house well, having thy chil- 
 dren (with others in thy family) in subjection 
 with all gravity. 
 
 Solomon was so excellent, sometimes, this 
 way that he made the eyes of his beholders to 
 dazzle. 
 
 But to break off from this general and come 
 to particulars : 
 
 First, Hast thou a wife? Thou must con- 
 sider how thou oughtest to behave thyself 
 under that relation ; and to do this aright 
 thou must consider the coiK^ition of thy wife. 
 
 whether she be one that indeed believeth or 
 not. If she believeth, then, 
 
 1. Thou art engaged to bless God for her; 
 " For her price is far above rubies, and she is 
 the gift of God unto thee, and is for thy adorn- 
 ing and glory. Favour is deceitful, and beauty 
 is vain ; but a womac that feareth the Lord, 
 she shall be praised." 
 
 2. Thou oughtest to love her under a double 
 consideration : 1. As she is thy flesh and thy 
 bone; "For never man yet hated his own 
 flesh." 2. As she is together with thee an heir 
 of the grace of life. This, I say, should en- 
 gage thee to love her with Christian love ; to 
 love her as believing you both are dearly be- 
 loved of God and the Lord Jesus Christ, and 
 as those that must be together with him in 
 eternal happiness. 
 
 3. Thou oughtest so to carry thyself to and 
 before her as doth Christ to and before his 
 Church ; as saith the apostle : " So ought men 
 to love their wives, even as Christ loved the 
 Church and gave himself for it." When hus- 
 bands behave themselves like husbands indeed, 
 then will they be not only husbands, but such 
 an ordinance of God to the wife as will jireadi 
 to her the carriage of Christ to his spouse. 
 There is a sweet scent wrapped up in the rela- 
 tions of husbands and wives that believe; the 
 Avife, I say, signifying the Church, and the 
 husband the head and Saviour thereof. " For 
 the husband is the head of the wife, even as 
 Christ is the head of the Church ;" and he is 
 the Saviour of the body. 
 
 This is one of God's chief ends in instituting 
 marriSge, that Christ and his Church, under a 
 figure, might be wherever there is a couple 
 that believe through grace. 
 
 Wherefore that husband that carrieth it un- 
 discreetly towards his wife, he doth not only 
 behave himself contrary to the rule, but also 
 maketh his wife lose the benefit of such an 
 ordinance, and crosseth the mystery of his re- 
 lation. Therefore, I say, "So ought men to 
 love their wives as their own bodies: he that 
 loveth his Avife, loveth himself; for no man 
 ever yet hated his own flesh, but nourishelh 
 and cherisheth it, even as tha.. Lord thf 
 Church." Christ laid out his life for hi» 
 Church, covereth her infirmities, communicatet 
 to her his wisdom, jsrotecteth her and helpett 
 her in her employments in this •iV'^rld; and sc 
 ought men to do for their wives. 
 
 Solomon and Pharaoh's daughter had the 
 art of thus doing, as you may see in the book 
 of the Canticles. 
 
cm: IS TiA y beua i 'io ur. 
 
 257 
 
 Wherefore bear with their weaknesses, help 
 
 their infirmities, and honour tlieni as tlie 
 
 weaker vessels and i\s be.nj? of a frailer con- 
 
 btitution. 
 
 I In a word, be .xiich a husband to thy believ- 
 
 [ ing wife that she may sjw, Gi)d hath not only 
 
 given mu a husband, but such a husband as 
 
 prraeheth to me every day the carriage of 
 
 ' Christ to his Church. 
 
 Secondly, If thy wife be unbelieving or car- 
 aal, then thou hast also a duty lying before 
 theo, which thou art t-ngaged to j)erform under 
 a double engagement: 1. For that she lieth 
 liable every moment to eternal ilamnation: 2. 
 That she is thy wife that is in this evil ease. 
 
 Oh Ijow little sense of the worth of souls is 
 there in the hearts of .s«ime husbands, as is 
 nianitest by their unchriiitian carriage to and 
 before their wives I 
 
 Now. to qualify thee for a carriage suitable, 
 
 1. Labour seriously after a sense of her 
 miserable state^ that thy ln.wils may yearn 
 towards her soul. 
 
 2. Ik'ware that she takr no n< rasion from 
 any unseemly carriage of thine to proceed in 
 evil. And here thou hast need to double thy 
 diligence, for she lieth in thy bosom, and 
 th«'refore is capable of espying the lesist mls- 
 ••arriage in thee. 
 
 3. If she behave herself unseemly and un- 
 ruly, as she is nubject to do, being Christless 
 and graceless, then labour thou to overcome 
 her evil with thy g<Midne.ss, her frowardness with 
 thy p.itience ami niickiiess. It is a -Iiame lor 
 thee, who hast anotjier principle, to do as 
 -he. , 
 
 -I. Take fit opportunities to convince lier. 
 ui>servi- her disposition, and when she is most 
 likely to la-ar, then speak to her very heart. 
 
 •'). When thou speake-Ht speak to purpose. 
 It is no matter for many words, provide<l they 
 be |)crtinent. Job in a few words answers his 
 wife, and takes her olT from her fixtlish talk- 
 ing: "Thou speakest (saith he) like one of 
 the f'xdish wonu'n : Hhall we receive grK>d at 
 tie hands of CJikI, and shall we not receive 
 
 ■iir" 
 
 f>. Let all be done without rancour «ir the 
 least appearance of anger : " With meekncwd 
 instnu't tho»e that oppose themselves, if pcr- 
 ailventure they may recover ihuuiselveit out of 
 the snare of the devil who are taken cuptive 
 by him at his will." 
 
 " .\nd knowesl thou, O man, but thou may- 
 est aave thy wife?" 
 
 TOICUINT. I'AUKNT.S. 
 
 If thou art a jKin-nt, a father or a mother 
 then thou art to couj^ider thy calling under 
 this relation.. 
 
 Thy children have souls, ami they must be 
 begotten of Uod as well as of thee, or they 
 perish. 
 
 And know also that unless thou be very cir- 
 cumspect in thy behaviour to and before them, 
 they may perisii thr<»ugh tliee; the thou^'hta 
 of which should provoke thee both to ins.iuct 
 and also to correct tiienj. 
 
 1. To in^trul•t them its the Scripture sailb, 
 and to bring them up in the nurture and 
 admonition of the Lord; and to do this 
 diligently when thou siltest in thy noiue, 
 when thou liest down, ami when tiioii risest 
 
 Now to do this to purpose, 
 
 1. Do it in terms and words easy to be un- 
 derstood: ad'ect not high exprusttions, they will 
 drown your children. Thus God spake to hia 
 children, and Paul to liis. 
 
 2. Take heed of filling their heads with 
 whimsies and unprofitable notions, for thia 
 will sooner learn them to be malapert and 
 proud than sober and humble. Open there- 
 fore to them the state of man by nature; dis- 
 course with them of sin, of death, and hell ; 
 of a crucified Saviour, and the promise of life 
 through faith: "Train up a chihl in the way 
 lie should go, and when he is old he will not 
 depart from it." 
 
 3. There must be much gentleness and 
 patience in all thy instructions, lest they b« 
 discouraged. 
 
 4. Labour to convince them by a conversa 
 tion answerable that the things of which thou 
 instructcst them are not fables, but realities, 
 yea, and realities so far above what can be 
 here enjoyed that all things, were they a thou- 
 sand times better than they are, are not worthy 
 to be compared with the glor>' and worthiness 
 of these things. 
 
 Isaac wjis so holy before his children that 
 when Jacob remembered CJ(m1, he remembered 
 that he was the fear of his father I.-!uic. 
 
 Ah! when children can think of their 
 parent.s, and bleits God for that instruction 
 and g«HHl they have received from them, thia 
 is not only profitable for children, but hon 
 ourablc and comfortable to imrents: "The 
 father of the righteous shall greatly rejoice; 
 and he that In'gctteth a wise child shall ba?« 
 joy of him." 
 
258 
 
 BUNYAN'S COMPLETE WORKS. 
 
 TOUCHING CORRECTION. 
 
 1. See if fair words will Avin them from 
 evil. This is God's way with his children. 
 
 2. Let those words yoii si^eak to them in 
 your reproof be both sober, few, and perti- 
 nent, adding always some suitable sentence of 
 the Scripture therewith; as, if they lie, then 
 such as Rev. xxi. 8, 27 ; if they refuse to hear 
 tlie word, such as 2 Chrou. xxv. 14-16. 
 
 3. Look tc them that they be not compan- 
 ions with those that are rude and ungodly, 
 showing with soberness a continual dislike of 
 their naughtiness; often crying out to them, 
 as God did of old unto his, " Oh do not this 
 abominable thing that I hate." 
 
 Let all this be mixed with such love, pity, 
 and compunction of spirit that if possible they 
 may be convinced you dislike not their per- 
 sons, but their sins. This is God's way. 
 
 5. Be often endeavouring to fasten on their 
 consciences the day of their death and judg- 
 ment to come. Thus also God deals with 
 his. 
 
 6. If thou art driven to the rod, then — 1. 
 Strike advisedly, in cold blood, and soberly 
 show them — 1. their fault ; 2. how much it is 
 against thy heart thus to deal with them ; 3. 
 and that what thou dost thou dost in con- 
 science to God and love to their souls; 4. 
 and tell them that if fair means would have 
 done, none of this severity should have been. 
 This, I have proved it, will be a means to 
 afflict their hearts as well as their bodies; 
 and it being the way that God deals with 
 his, it is the most likely to accomplish its 
 end. 
 
 7. Follow all this with prayer to God for 
 them, and leave the issue to him : " Folly is 
 bound up in the heart of a child, but the rod 
 of correction will fetch it out." 
 
 Lastly, observe these cautions : 
 
 (1.) Take heed that the misdeeds for which 
 Ihou correctcst thy children be not learned 
 them by thee. Many children learn that 
 wickedness of their parents for wliich they 
 beat and chastise them. 
 
 (2.) Take heed thou smile not upon them 
 to encourage them in small faults, lest that 
 thy carriage to them be an encouragement to 
 them to commit greater. 
 
 (3.) Take heed thou use not unsavoury and 
 unseemly words in thy chastising of them, as 
 railing, miscalling, and the like. This is 
 devilish. 
 
 (4.) Take heed thou do not use them to 
 many chiding words and threatenings, mixed 
 
 with lightness and laughter; this will harden. 
 Speak not much, not often, but pertinent to 
 them, with all gravity. 
 
 OF MASTERS TO SERVANTS. 
 
 Masters also have a work to do as they 
 .stand related to their servants. And, 
 
 1. If possibly they can, to get them that fear 
 God: "He that worketh deceit (said David) 
 shall not dwell within my house; and he that 
 telleth lies shall not tarry in my sight." 
 
 2. But if none at the present but unbelievi ra 
 can be got to do thy labour, then, 
 
 (1.) Know that it is thy duty so to behave 
 thyself to thy servant that thy service may 
 not only be for thy good, but for the good of 
 thy servant, and that both in body and soul. 
 Wherefore deal with him, as to admonition, aa 
 with thy children ; give him the same bread 
 of God thou givest to them ; and who knows 
 but that if thou with spiritual delieates bring- 
 est up thy servant, he may become thy spir- 
 itual son in the end. 
 
 (2.) Take heed thou do not turn thy ser- 
 vants into slaves, by overcharging them in thy 
 work through thy greediness. To make men 
 serve with rigour is more like to Israel's en- 
 emies than Christian masters. 
 
 (3.) Take heed thou carry not thyself to thy 
 servant as he of whom it is said, " He is such 
 a man of Belial that his servants could not 
 speak to him." 
 
 And the apostle bids you forbear to threaten 
 them, " because you also have a Master in 
 heaven." As who should say. Your servants 
 cannot be guilty of so many miscarriages 
 against you as you are guilty of against 
 Christ: wherefore do with and to your ser- 
 vants as you would have your Master do 
 with you. 
 
 (4.) Take heed that thou neither circum- 
 vent him at his coming to thy service nor at 
 his going out. 
 
 Servants at their going into service may be 
 beguiled two ways : 
 
 1st. By their masters lying unto them, say- 
 ing their work is so small and so easy^ when it 
 is indeed, if not too burdensome, yet far l*- 
 yond what at first was said of it. This is be- 
 guiling of them. 
 
 2dly. The other way is when masters greed- 
 ily seek to wire-draw their servants to such 
 wages as indeed is too little and inconsider- 
 able for such work and labour. Both these 
 the apostle opposeth where he saith, "Masters, 
 give to your servants that which is just--juBt 
 
CnniSTIAX BKHA VIOUR. 
 
 259 
 
 labour ami jiHt wages — knowing that you aUo 
 liavi- a ^^a«^te^ in heaven." 
 
 As servants may ho circiunvontetl at their 
 coniinor into tlieir hilnair, so also they nuiy he 
 at their ?oin{? out; which is done hy nuwters 
 that either change their wagt's, like heathenish 
 Luhan, or ket'p it hack, like tluxse against whom 
 ' I<kI will he a swit^ witness. 
 
 (.■{.) Take hifd that thou make not a gain 
 of thy place, heeause thou art gracious or 
 livest conveniently for the means of grace. 
 
 S«'rvant.H that are truly godly, they care ni»t 
 how eheMp they .serve their nui.stcrs, |»rovi«le«l 
 they may get into private families, or where 
 they may he ivnvenient for the word. lUil 
 now, if a master or mi.xtre-<s should take this 
 opiMirtunity to make a prey of their servant.s, 
 this is al*ominahle, this is nuiking a g:iin of 
 goiiliness and nu>rchandiso of the things of 
 Ood and of the soul of thy brother. 
 
 I have heanl some jKior servants say that in 
 Bome CJirnal families they have had more lib- 
 erty to (iimI's things and more fairnes> of «lcal- 
 ing than among jirofe.s-sors; but this stinketh. 
 .\nd as Jactib said corjcerning the cruelty of 
 his two sons, so nniy I say of such masters, 
 tliey make religion stink before the iidiabitants 
 of the land. 
 
 In a word, learn of the Lord Jesus to carry 
 yourselves well to your servants, that your ser- 
 vants also nuiy learn .something of the kind- 
 ness of Christ by your deportment to them. 
 Ser\'ants are goers jis well jU» comers; t:ike heed 
 that thou give them no (>ccu.sion to scandal the 
 Gospel when they are gone for what they ob- 
 serviKl thee unrighteously to do when they 
 were with thee. Then nntsters carrj* it rightly 
 toward their servants when they labour both 
 in wortl and life to convince them that the 
 thingH of God arc the one thing neccjwary, 
 Tliat which servants are commanded to do 
 
 uching their fear, their singleni'ss of heart, 
 their <loing what they do a.s to the Lonl, and 
 not to men, the master is conimandeil to do the 
 same thingM unto them. 
 
 TIIK DLTV OK WIVE.S. 
 
 Hut, p.i'^ing the master of the fanuiy, i -ikhi 
 
 ak a word or two to those that are under him. 
 
 And first to the wife. The wife is Ixumd by 
 
 the law tfi her husband so long as her husband 
 
 liveth, wherefore nhe also hath her work and 
 
 place in the family at well as the rest. 
 
 Now there are these things consideniblc in 
 :•■ of a wife towani her husband, 
 ught conscientiously to obsK'rve : 
 
 1. That she look upon him as her head and 
 lonl. The head of the woman is the man, 
 and so Sarah called Abraham lonl. 
 
 2. She shouhl therefore be subject to him, 
 a» is fit in the Lord. The apo-stlesaith, "That 
 the wife should submit herself to her hu-sltand, 
 as to the Lord." I toUl y«tu befon- that if the 
 hu.sband doth walk towards his wife a« becomes 
 him. he will therein be such an ordinance of 
 (lod to lnr, bcsidi's the relation of an husband, 
 that shall preach to her the carriage of t;hrii*t 
 to his Church. .\nil now I say uUo that the 
 wife, if she walk with her husband a- jecomea 
 her, she shall |>reach (he obedience of the 
 Church to her husband. Therefore aa the 
 Church is subject to Christ, so let the wives be 
 to their own husbands in every thing. 
 
 Now, for thy performing t»f this work, thou 
 must first shun these evils: 
 
 1. The evil of a wandering and a gos.siping 
 spirit; this is evil in the Church, and is evil 
 also in a wife, who is the figure of a Church. 
 Christ loveth to have his spouse keep at h(»ine; 
 that is, to be with him in the faith and prac- 
 tice of his things, not ranging and meddling 
 with the things of ."sutan; no more slnmld 
 wives be given to wander and g«»ssip abroad. 
 Y(»u know that Prov. vii. 11 saith, "She is 
 loud and stubborn, her feet abide not in her 
 house." 
 
 Wives should be about their own husband'ii 
 business at home; as the apostle saith, "Let 
 them be di.screet, chjwte, keepers nt home, 
 gmxi, obedit-nt to their own husband." And 
 why? IJecause otherwise the word of God 
 will be blasphemed. 
 
 2. Take hee<l of an i<lle, talking, or wrang- 
 ling tongue. This also is <Hlious, either in 
 maids or wives, to be like parrots, not bridling 
 their tongue; whereas the wife should know, 
 as I S4iid before, that her husband is her hud, 
 and Is «>ver her, a.s Christ is over the Church. 
 Do you think it is seemly for the Church tjo 
 parrot it against hei husband? Is she not U. 
 be silent before him, and to look to his law*, 
 rather than her «iwn fictions? Why so, saith 
 the a|HMtlo, ought the wife to carrj' it toward* 
 
 I her husband. Ix>t the woman, miith Paul 
 ' learn in silence with all subjection; but I .suf- 
 I fer not a woman to teach or t(> iLsurp authority 
 I over the man, but to Im« in silence. 
 
 It is an unseemly thing to see a woman m 
 much n» once in all her lifetime to offer to 
 overtop her husband ; she ought in evpr>- thinp 
 to l)e in subjiH'tion to him and in nil she doth, 
 as having her warrant, license, and authoritj 
 
260 
 
 BUNYAN'S COMPLETE WORKS. 
 
 from him. And indeed here is her glory, even 
 to be under him, as the Church is under Christ: 
 "N(-w she openeth her mouth in wisdom, and 
 her tongue is the law of kindness." 
 
 3. Take heed of affecting immodest apparel 
 or a wanton gait ; this will be evil both abroad 
 and at home; abroad, it will not only give ill 
 example, but also tend to tempt to lust and 
 lasci\iousness; and at home it will give an of- 
 fence ':o a godly husband, and be cankering to 
 ungodly children, &c. Wherefore, as saith the 
 apostle, "Let women's apparel be modest, as 
 becometh women professing godliness with 
 good works," " not with broidered hair, or gold, 
 or pearls, or costly array." And as it is said 
 again, " Whose adorning, let it not be that out- 
 ward adorning of plaiting the hair, and of wear- 
 ing gold, and of putting on of apparel ; but let it 
 be the hidden man of the heart, in that which 
 is not corruptible, even the ornament of a 
 meek and quiet spirit, w^hich is in the sight of 
 God of great price; for after this manner in 
 old time the holy women also, who trusted in 
 God, adorned themselves, being in subjection 
 to their own husbands." 
 
 But yet do not think that by the subjection 
 I have here mentioned I do intend women 
 should be their husbands' slaves. Women are 
 their husbands' yoke-fellows, their flesh and 
 their bones ; and he is not a man that hateth 
 his own flesh or that is bitter against it. 
 Wherefore let every man love his wife as him- 
 self, and the wife see that she reverence her 
 husband. 
 
 The wife is master next her husband, and is 
 to rule all in his absence : yea, in his presence 
 she is to guide the house, to bring up the chil- 
 dren, provided she so do it as the adversaiy have 
 no occasion to speak reproachfully. "Who 
 can find a virtuous woman? For her price is 
 far above rubies. A gracious woman retain- 
 eth honour, and guideth her affairs with dis- 
 ;;retion." 
 
 Objection. But my husband is an unbeliever : 
 ivhatshallldo? 
 
 Answer. If so, then what I have said before 
 lieth upon thee with an engagement so much 
 the stronger. For — 1. Thy husband being in 
 this condition, he will be watchful to take thy 
 slijjs and infirmities, to throw them as dirt in 
 the face of God and thy Saviour. 2. He will 
 be apt to make the worst of every one of thy 
 words, carriages, and gestures. 3. And all this 
 doth tend to the po.ssessing his heart with 
 more hardness, prejudice, and opposition to his 
 iiwn salvation. Wherefore, as Peter saith, 
 
 " Ye wives, be in s abjection to your own hus- 
 bands ; that if any obey not the word, they may 
 also without the word be won by the conversa- 
 tion of their wives, while they behold your 
 chaste conversation, coupled with fear." Thy 
 husband's salvation or damnation lieth much 
 in thy deportment and behaviour before him ; 
 wherefore, if there be in thee any fear of God 
 or love to thy husband, seek by a carriage full 
 of meekness, modesty, and holiness, and an 
 humble behaviour before him, to win him to 
 the love of his own salvation; and by thus 
 doing, how knowest thou, woman, but thou 
 shalt save thy husband ? 
 
 Objection. But my husband is not onlj'^ an 
 unbeliever, but one very froward, peevish, and 
 testy ; yea, so froward, &c., that I know not 
 how to speak to him, to behave myself before 
 him. 
 
 Answer. Indeed there are some wives in 
 great slavery by reason of their ungodly hus- 
 bands, and as such should be pitied and prayed 
 for; so they should be so much the more 
 watchful and circumspect in all their ways. 
 
 1. Therefore be thou very faithful to him 
 in all the things of this life. 
 
 2. Bear with patience his unruly and un- 
 converted behaviour; thou art alive, he is 
 dead : thou art principled with grace, he with 
 sin. Now then, seeing grace is stronger than 
 sin, and virtue than vice, be not overcome 
 with his vileness, but overcome that with thy 
 virtues. It is a shame for those that are gra- 
 cious to be as lavishing in their words, &c., as 
 those that are graceless : " They that are slow 
 to wrath are of great understanding ; but they 
 that are hasty in spirit exalt folly." 
 
 3. Thy wisdom, therefore, if at any time 
 thou hast desire to speak to thy husband for 
 his conviction concerning any thing, either 
 good or evil, it is to observe convenient times 
 and seasons. 
 
 " There is a time to keep silence and a time 
 to speak." 
 
 Now for the right timing thy intentions, 
 
 1. Consider his disposition, and take him 
 when he is farthest off of those filthy passions 
 that are thy afflictions. Abigail would not 
 speak a word to her churlish husband till his 
 wine was gone from him and he in a sober 
 temper. The want of this observation is the 
 cause why so much is spoken and so little 
 effected. 
 
 2. Take him at those times when he hath 
 his heart taken with thee, and when he show- 
 eth tokens of love and delight in thee. Thui 
 
CHRISTIAX BKIIA VIOUR. 
 
 261 
 
 diJ Ksthor witli tliu king her husband, and 
 prevailod. 
 
 3. Ob-stTv*' wlien convictions seize his con- 
 Bcicnce, and Uien follow them with sound and 
 grave sayings of the Scriptures. S<iniewhat 
 like to this dealt Manoah's wife with her hus- 
 band. Yet then, 
 
 1. Let thy words be few. 
 
 2. And none of then) savcjurin;? of a lording 
 it over him, but speak thou still t<» thy head 
 and lonl bv way of entreaty and beseeching. 
 
 3. And Ihat in such a spirit of sympathy 
 and bowels of alfeetion after his pood that the 
 manner of thy speech and behaviour in speak- 
 ing may be to hint an argument that thou 
 Bpeakest in love, :ls U'ing sensible of his mis- 
 er.' and intlamed in thy soul with desire after 
 his conversion. 
 
 4. And follow thy words and behaviour with 
 prayers to G<xl for his soul. 
 
 5. Still keeping thyself in a holy, chjistc, 
 and moilest behaviour before him. 
 
 Ohjfclion. Hut my husband is a sot, u fool, 
 and one that hath not wit enough to follow his 
 outward employment in the world. 
 
 \itstrtrr. 1. Though all this be true, yet thou 
 liiiHt know he is thy head, thy lord, and thy 
 husband. 
 
 2. Therefore thou nuist take heed of desiring 
 to u^urp authority over him. He was not 
 made for thee — that is, for thee to have domin- 
 ion over him — but to be thy husbaml and* to 
 rule over thee. 
 
 3. Wherefore, though in tnith thou nuist 
 have more discretion than he, yet thou ought- 
 est to know that thou, with all that is thine, is 
 to be used :is under thy husband, even every 
 thing. 
 
 Take heed therefore that what thou dost 
 goe« not in thy name, but his; not to thy ex- 
 altation, but his; carrying all things so, by thy 
 dexterity and prudence, that not one of thy 
 husband's weaknensi^s lx» di«<*overi'«l to othrrs 
 by thee: " .V virtuous woman is a crown to her 
 husband; but she that causeth shame is a rot- 
 tenness to his Ikmics." For then, as the wi.se 
 man saith, she will do him g'XMl, and not evil, 
 all the days of her life. 
 
 •I. Therefore .act, and do still, a.s In-j^Cg umler 
 the jMiwer and authority of thy hu-Hliand. 
 
 Now, touching thy carriage to thy childrt-n 
 Hnd s«'rvant/». 
 
 Thou art a parent and a mistrr>sj«, and so 
 thou oughtest to demean thyself. 
 
 '••sid<*«, weing the Itelieving Wf>mnn is 
 of the Church, she ought, a^ the 
 
 Church, to nourisli and instruct her childrru 
 and servants a.s the Church, that she may an- 
 swer in that particular also; and truly, the 
 wife being always at home, she hath great ad- 
 vantage that wa/; wherefore do it, and the 
 Lord prosper your proceeding. 
 
 OK CUll.DKKN TO P.AKKXTS. 
 
 There lieth also a iluty upon children to theii 
 parents, which they are bound by the law of 
 God and nature conscientiously to observe; 
 "Children, obey your parents in the Lord, for 
 this is right." And again, "(.'hildren, obey 
 your parents in all things, for this is well pha^ 
 ing to the Lord." 
 
 Thi-re are these general things in which chil 
 dren should show forth that honour that is due 
 to their parents from them: 
 
 1. They should always count them better 
 than themselves. I olwerve a vile spirit among 
 some children, an<l that is, they are a|)t to hwik 
 over their parents and to have slighting and 
 sct)rnful thoughts of them. This is worse than 
 heathenish ; such a one hath got just the ln-arl 
 of a dog or a beiust, that will bit(; those that be- 
 got them and her that brought them forth. 
 
 Of>jW(ion. But my father, &C., is now poor and 
 I am rich, and it will be a disparagement, or 
 at least a hindrance to me, to show that respe«t 
 to him a.s otherwise I might. 
 
 An-Ktrer. I tell thee that thou argiu-st like an 
 atheist and a beast, and staudcst in tlii> fn)! 
 flat against the Son of God. 
 
 Must a gift and a little of the glory ni im- 
 butterfly make thee that thou shalt not do for 
 and honour to thy fatluT and mother? "A 
 wise son nuiketh a glad father, but a fwdish 
 son despiseth his motner." Though thy pa- 
 rents be never .so low, ami thou thyself never 
 BO high, yet he is thy father and she thy motlier. 
 and they must be in thy eye in great esteem : 
 "The eye that mocketh at his father, and that 
 di-jipiseth to obey his mother, the ravens of the 
 valley shall pick it out and the young eagl(» 
 shall e.it it." 
 
 2. Thou oughtest t(» sh<»w thy honour to thy 
 parents by a willingness to help them with 
 such neoe^vtaries and accomnxMlations whi« b 
 they need. If any have nephews or chibiren. 
 let tlu-m learn to shf»w pity at bonu-, ami to re- 
 quite their parents, saith I'aul, fur tinil is g«K)d 
 ami acceptable l)cf«)re (mmI. 
 
 And this rule J«»»eph ol>ser\e<l to his poor 
 father, though he himself was next the king 
 I in F^'vpt. 
 1 lUit mark, let thciii re«)uitc> their jtarfnts. 
 
262 
 
 BUNTAN'S COMPLETE WORKS. 
 
 There are three things for which, as long as 
 thou livest, thou wilt be a debtor to thy pa- 
 rents : 
 
 (1.) For thy being in this world; they are 
 they from whom immediately, under God, thou 
 didst receive it. 
 
 (2) For their care to preserve thee when 
 thou wast helpless and couldst neither care for 
 Dor regard thyself. 
 
 (3 ) For the pains they have taken with thee 
 to bring thee up. Until thou hast children of 
 ihy own thou wilt not be sensible of the pains, 
 watchings, fears, sorrows, and affliction that 
 tl.ey have gone under to bring thee up ; and 
 when thou knowest it thou wilt not easily yield 
 that thou hast recompensed them for their 
 favour to thee. How often have they sus- 
 tained thy hunger, clothed thy nakedness! 
 What care have they tiiken that thou mightest 
 have wherewith to live and do well when they 
 were dead and gone! They possibly have 
 spared it from their own belly and back for 
 thee, and have also impoverished themselves 
 that thou mightest live like a man. All these 
 things ought duly, and like a man, to be con- 
 sidered by thee ; and care ought to be taken 
 on thy part to requite them. The Scripture 
 5aith so, reason saith so, and there be none but 
 dogs and beasts that deny it. It is the duty of 
 parents to lay up for their children, and the 
 duty of children to requite their parents. 
 
 3. Therefore show by all humble and son- 
 like carriage that thou dost to this day, with 
 thy heart, remember the love of thy parents. 
 
 Thus much for obedience to parents in 
 general. 
 
 Again, if thy parents be godly and thou 
 wicked, (as thou art if thou hast not a second 
 work or birth from God upon thee,) then thou 
 art to consider that thou art more strongly en- 
 gaged to respect and honour thy parents ; not 
 now only as a father in the flesh, but, as godly 
 parents, thy father and mother are now made 
 of God tliy teacher? and instructors in the way 
 of rigliteousncss. Wherefore, to allude to that 
 of Solomon, " My son, hearken to the law of 
 *' 7 father, and forsake not the law of thy 
 aiotlier ; bind them continually upon thy heart 
 and tie them about thy neck." 
 
 IS ow to provoke thee hereto, consider — 
 
 1. That this hath been the practice always 
 of those that are and liave been obedient chil- 
 dren : yea, of Christ himself to Joseph and 
 Mary, though lie himself was God blessed for 
 ever. 
 
 2. Thou hiust also the severe judgments of 
 
 God upon those that have been disobedient to 
 awe thee ; as, 
 
 (1.) Ishmael, for but mocking at one good 
 carriage of his father and mother, was both 
 thrust out of his father's inheritance and the 
 kingdom of heaven, and that with God's ap- 
 probation. 
 
 (2.) Hophni and Phineas, for refusing the 
 good counsel of their father, provoked the 
 great God to be their enemy : " They heark- 
 ened not to the voice of their father, because 
 the Lord would slay them." 
 
 (3.) Absalom was hanged, as I may say, by 
 God himself for rebelling against his father. 
 
 Besides, little dost thou know how heart- 
 aching a consideration it is to thy parents wher 
 they do but suppose thou mayest be damned — 
 how many prayers, sighs, and tears are there 
 wrung from their hearts upon this account. 
 
 Every miscarriage of thine, goeth to their 
 heart, for fear God should take an occasion 
 thereat to shut thee up in hardness for ever. 
 
 How did Abraham groan for Ishmael ? " Oh 
 (saith he to God) that Ishmael might live be- 
 fore thee ! " 
 
 How was Isaac and Eebekah grieved for the 
 miscarriage of Esau ! 
 
 And how bitterly did David mourn for his 
 son, who died in his wickedness ! 
 
 Lastly, And can any imagine but that all 
 these carriages of thy godly parents will be to 
 thee the increase of thj" torments in hell, if 
 thou die in thy sins notwithstanding? 
 
 Again, If thy jjarents and thou also be godly, 
 how hapi^y a thing is this ! How shouldst thou 
 rejoice that the same faith should dwell both 
 in thy parents and thee! Thy conversion, 
 possibly, is the fruits of thy parents' groans 
 and prayers for thy soul, and they cannot 
 choose but rejoice ; do thou rejoice with them. 
 It is true it is the salvation of a natural son 
 which is mentioned in the parable: "This 
 my son was dead, and is alive again : wa.s 
 lost, and is found: and they began to be 
 merry." 
 
 Let therefore the consideration of this, that 
 thy parents have grace as well as thee, engage 
 thy heart so much the more to honour, re".^i- 
 ence, and obey them. 
 
 Thou art better able now to consider the 
 pains and care that thy friends hath been at, 
 both for thy body and soul ; wherefore strive 
 to requite them. Thou hast strength to answer 
 in some measure the command ; wherefore do 
 not neglect it. 
 
 It is a double sin in a gracious sou not to 
 
CimiSTIAX liL'JIA VIOUR. 
 
 263 
 
 remember the cominandment — yea, the first 
 coniiiKitKhiit-iit with promise. 
 
 Take lieed of giving thy sweet parents one 
 snappish word or one unseemly earriage. Love 
 '.hem bfcause they are thy parents, because they 
 .ire gotlly, and because thou must be in glory 
 with tliem. 
 
 Again, if thou 1)0 gixlly and thy parents 
 wicked, as often it sadly falls out. then, 
 
 1. Lot thy bowels yearn towanls them; it is 
 thy parentH that are going to hell. 
 
 '1 As I said before to the wife tduehing her 
 unbelieving husband, so now I say to thee, 
 Take heed of a parroting tongue: speak to 
 tliem wisely, meekly, and hunddy ; do for them 
 faithfully without rcpiuing, and bear with all 
 child-like modi'sty their reproaches, their rail- 
 ing, and evil-speaking. Watch fit opportuni- 
 ties to lay their condition before them. Oh ! 
 how happy a thing would it be if (.iod .should 
 use a child to beget hid father to the faith ! 
 Then indeed might the father .siiy. With the 
 fruit of my own bowels hath (?«h1 converted 
 my soul. The Lord, if it be his will, convert 
 our p«x)r parents, that they, with u.s, may be 
 the children of Gotl. 
 
 CO.NCKRMNO SEKVANTS. 
 
 .'>erv;uus also, they have a work to do for 
 ' iinl in their place and station among men. 
 
 The apostles a.-wort m:tster^ under a threefold 
 ' '>nsi<leratiou : • 
 
 \. The believing mjuster. 2. The unbeliev- 
 ing mu.st<T. 3. The frowartl ma.stor. 
 
 For all which scrvanttt arc furnished with 
 coun.sol and atlvice in the word, for the de- 
 DUtming of themselvi-s under each of them. 
 
 lUit before I speak in particular to any of 
 theso, I will in general show you the duty of 
 Bervanttf : 
 
 \. Thou art to look upon thy.sclf as thou art, 
 that i«, aM a Horvaiit, not a child nor a wife; 
 thou art inferior to those; wherefore count 
 thyself under them, and be content with that 
 Htation: "For three things the earth is dis- 
 quitli-d, and for four which it cannot bear: one 
 U a M^^rvant when he reigneth." 
 
 It in out of thy place eith-r <" t 'lb ,,r do un 
 one that reigneth. 
 
 2. Consider that thou being a -■ rvam, what 
 :■< uixlor thy hand i.H not thine own, but thy 
 in;L-*'.er'<. Now, becaUM> it is not thy own, llmu 
 ou^'iitest not t«> dis|HMc of it, but lH-4-ause it it 
 thy master's, thou oughtext to be faithful. 
 Thus it wa.s with Ju»eph. CJcn. xxxix. 7, S, 9, 
 Uut if thou do otherwLHe, know that thou shalt 
 
 receive of God for the wrong that thuu doet, 
 and there is with God no respect of persons. 
 
 3. Touching thy work and enijiloyment, thou 
 art to do it as unto the l/ord,aiid not for man 
 and indee<l then servants do their busiiK'sii as 
 becomes tliem when they do all in obedience 
 to the Lonl, as knowing that the place in which 
 they now are is the place where Christ hath 
 put them, and in which he expecteth the\ 
 should be faitiiful. 
 
 Servants, (saith Paul,) bo ob«ilient to them 
 that are your ma.sters— with fear and trembling, 
 in singleness of heart, as unto Christ; not with 
 eye-service ms men-ple:users, but as thescrvanUt 
 of Christ, doing the will of (;«mI from the 
 heart. 
 
 Observe a little the word of (.mhI to HervantM: 
 
 L Servants must be obedient; yen, 
 
 2. Not with that obedience that will serve 
 man f)nly ; servants must have their eye ou the 
 Lord in the work they do for their masienj. 
 
 3. That their work in this .service is the will 
 and ordinance of (iod. 
 
 From which I conclude that thy wurk in thy 
 l>lace and station, :us thou art a servant, is a.s 
 really Gixl's ordinance and as accej>table to 
 him, in its kind, its is preaching or any other 
 work for Go<l, and that thou art ils sure tu re- 
 ceive a reward for thy labour as he that hangs 
 or is burnt for the tiospel. Wherefore, saith 
 the apostle tt» servants, " WhaLsoever ye do, do 
 it heartily, :is to the Lord, and not to men, 
 knowing that of the Lord you shall receive 
 the reward of inheritance ; for ye serve the 
 Lord Christ." 
 
 And now touching the three .sort.s of masterc 
 mentioned befon-. 
 
 \. For the believing masters. Saith Paul, 
 "They that have believing masters, let them 
 not despise them becau.sc they are brethren, 
 but rather do them service because they are 
 fjiithful anil Indoved, and partakers (with the 
 servants ) of the heavenly benefits." (Servants, 
 if they have not a care of their hearts, will Iw 
 so much in the consideration of the relation 
 that is iM'twixl their ma-sters and they :ls breth- 
 ren, that they will forget the relation that u 
 belwiu>n them lu^ masters an<l servants. Now, 
 though they ought to remember the one, yet 
 let them take hetnl of not forgetting the other. 
 Know thy place lus a servant while thou con* 
 siderent tliat thy nuLHter ancl thee are brethren; 
 do thy work for him faithfully and humbly, 
 and with nu'ckness, iM-cause he is a niaitter 
 faithful and beloveil, and partaker of ihr 
 i heavenly benefit.) "If any mou teach other- 
 
264 
 
 BUN VAN'S COMPLETE WORKS. 
 
 wise, (saith the apostle Paul,) and consent not 
 to wholesome words, even the Avords of our 
 Lord Jesus Christ and the doctrine which is 
 according to godliness, he is proud, knowing 
 nothing, but doating about questions and strife 
 of words ; whereof cometh envy, strife, rail- 
 ings, evil surmisings, perverse disputings of 
 men of corrupt minds and destitute of the 
 truth, supposing that gain is godliness: from 
 such withdraw thyself." 
 
 2. For the unbelieving masters, (for of them 
 Paul speaks in the first verse of the 6th of 
 Timothy.) "Let as many servants (saith he) 
 as be under the yoke count their own masters 
 worthy of all honour, that the word of God 
 and his doctrine be not blasphemed." 
 
 Servants living with unbelieving masters 
 are greatly engaged to be both watchful, 
 faithful, and trusty. Engaged, I say — (1.) 
 From the consideration of the condition of 
 their master ; for he, being unbelieving, will 
 have an evil eye upon thee and upon thy 
 doings, and so much the more because thou 
 professest; as in the case of Saul and David. 
 1 Sam. xviii. 
 
 (2.) Thou art engaged because of the pro- 
 fession thou makest of the word of God ; for 
 by thy profession thou dost lay both God and 
 his word before thy master, and he hath no 
 other wit but to blaspheme them if thou be- 
 have thyself unworthily. Wherefore Paul bids 
 Titus, " Exhort servants to be obedient to their 
 own ma-sters, and to please them well in all 
 things, not answering again, (not giving par- 
 roting answers or such as are cross or pro- 
 voking,) not purloining, but showing all good 
 fidelit^', that they may adorn the doctrine of 
 God our Saviour in all things." 
 
 That servant who in an unbeliever's family 
 doth his work before God as God's ordinance, 
 he shall adorn the doctrine of God, if not save 
 his master, by so doing; but if he doth other- 
 wise, he shall both stumble the unbeliever, 
 dishonour God, offend the fiiithful, and bring 
 guilt upon his own soul. 
 
 3. For the froward master, (though I distin- 
 guish him from the unbeliever, yet it is not be- 
 cause he may not be such, but because every 
 believer doth not properly go under that name.) 
 Now, with this froward and peevish fellow 
 thou art to serve as feithfully for the time 
 thou standest bound as with the most pleasant 
 and rational master in the world. " Servants 
 (saith Peter,) be subject to your masters, with 
 all fear not only to the good and gentle but 
 also to the froward." And if thy peevish 
 
 master will still be froward, either out of 
 s^iite to thy religion or because he is without 
 reason concerning thy labour, (thou to the 
 utmost of thy power labouring faithfully,) 
 God then reckoneth thee a sufferer for well- 
 doing, as truly as if thou wert called upon the 
 stage of this world before men for the matters 
 of thy faith. Wherefore Peter adds this en- 
 coui'agement to servants to the exhortation 
 he gave them before: "This is thankworthy, 
 (saith he,) if a man for conscience toward 
 God endure'th grief, suffering wrongfully; foi 
 what glory is it if, when ye be buffeted for 
 your faults, you take it patiently? But if, 
 when you do well and suffer for it, you take it 
 patiently, this is acceptable with God." 
 
 Wherefore be comforted concerning thy 
 condition, with considering that God looks 
 upon thee as on Jacob in the family of Laban, 
 and will right all thy wrongs, and recompense 
 thee for thy faithful, wise, and godly be- 
 haviour before and in the service of thy 
 froward master. 
 
 Wherefore, be patient, I say, and abound 
 in faithfulness in thy place and calling, till 
 God make a way for thy escape from this 
 place; and when thou mayest be made free, 
 use it rather. 
 
 OF NEIGHBOURS EACH TO OTHER. 
 
 Having thus in few words showed you 
 what is duty under your several relations, I 
 shall now at last speak, in a word or two, 
 touching good neighbourhood, and then draw 
 towards a conclusion. 
 
 Touching neighbourhood, there are these 
 things to be considered and practised if thou 
 wilt be found in the practical part of good 
 neighbourhood : 
 
 1. Thou must be of a good and sound con- 
 versation in thy own family, place, and station, 
 showing to all the power that the Gospel aid 
 the things of another world have in thy heart, 
 " that ye may be blameless and harmless, the 
 sons of God, without rebuke in the midst of a 
 crooked and perverse nation, among whom ye 
 shine as lights in the world." 
 
 2. As persons must be of good behaviour at 
 home that will be good neighbours, so they 
 must be- full of courtesy and* charity to them 
 that have need about them. 
 
 Right good neighbourhood is for men read- 
 ily to communicate, as of their spirituals, so 
 of their temporalities, as food, raiment, and 
 help, to those that have need ; to be giving to 
 the poor as thou seest them go by thee, or to 
 
CHRISTIA y BEHA VIO UR. 
 
 2G5 
 
 inquire after their condition, and according to 
 tliy capiicity to send unto tlioiu. 
 
 3. Thou must be always luunhle and nioek 
 among them, as also grave and gracious; not 
 light and frothy, but by thy words and car- 
 riage ministering grace to the hearers. 
 
 Thus also Job honoured God among his 
 neighbours. 
 
 4. Thy wisdom will be rightly to discoun- 
 tenance sin and to reprt)ve thy neighbour for 
 tiie smme, denying thyself in some things for 
 the preventing an injury to thy neighbour, 
 that thou mayest please him for his etli- 
 fication. 
 
 5. If thou wouldst be a good neighbour, 
 take heed gf thy tongue upon two accounts: 
 
 (1.) That thou with it give no oHensivc lan- 
 guage to thy neighbour, to the provoking of 
 him to anger. Bear much, put up with 
 wrongs, and sny little: "It is an honour for 
 a man to ce:ise from strife, but every fool will 
 be nu'ddling." And again, "He loveth trans- 
 ;:rei*sion that loveth strife." 
 
 (2.) And as thou shouldst take heed that 
 iliou be not the original of contention and 
 anger, so also take heed that thou be not an 
 instrument to beget it between parties by u 
 tale-bearing and gossiping spirit : " He that 
 pa>Mth by and meddleth with strife belonging 
 not to him is like one that taketh a dog by 
 the ears. As coals are to burning coals, and 
 wood to fire, so is a contentious man to kindle 
 strife." 
 
 I do obsen'C two things verj* odious in many 
 ; rofessors: the one is a heudstmng and still- 
 necked spirit, that will have its own way; and 
 the other is a great deal of tattling and talk 
 about religion, and but a very little, if any 
 'liing, of those Christian deeds that carrj' in 
 iicm the cross of a Christian in the doing 
 thereof and profit to n>y neighbour. 
 
 '1.' When I say a headstrong and stifT- 
 I fit, I mean they are for ph'jtsing 
 
 t: - and their own fancies in things of 
 
 no weight, though their so doing be as the 
 very slaughter-knife to the weak conscience 
 of u brother or neighbour. Now this is Imse. 
 r in all sueh tlii: itrench not 
 
 ..f f;»i!h -»n.^^^ lid be full 
 
 of M- ' it-rs nither 
 
 than t lice to the 
 
 Jew, nor to the Greek, nor to the Church of 
 God; not seeking their own profit, but the 
 pnifit of many, that they may l>o wived." 
 
 (2.) And the socond is as Iwid, to wit, when 
 professnnt arc great prattlen*, luid *>Uken), and 
 
 disputers, but do little of any thing that be« 
 speaketh love to the poor or self-denial in out- 
 wartl things. Some peoj>le think religion is 
 made up of worils; a verj' wide mistake. 
 Wortla without deeils is but a half-faced re- 
 ligion. "Pure religion and undefiled before 
 (n)d anil the Father is this: To visit the 
 fatherless and widows in their atlliction, and 
 to keep thysi-lf unspotted from the world " 
 Again, "If a brother or a sister be destitii'e 
 of daily fooil, and one of you say unto them, 
 Depart in peace, Ik; warme<l and filled, (which 
 are vcrj- fine words,) yet if you give them not 
 those things that are ncci-ssary to the body, 
 what doth it profit?" 
 
 Now, then, before I go any further, I will 
 here take an occsiiM«m to touch a little upon 
 those sins that are so rife in many prufes.sor8 
 in this day; and they are covctou«ne»8, pride, 
 and uncleanness. I would s{K'ak a word to 
 them in this place the rather because they are 
 they which spoil both Christian brotherhood 
 and civil neighbourhood in too great a meas- 
 ure. 
 
 First, for covctousnes.s. 
 
 1. Covetousncss, it is all one with desire; he 
 that desires covets, whether the thing he de- 
 sires be evil or good. Wherefore that which 
 is called coveting in Ex. xx. 17 is called desire 
 in Deut. v. 21. As the apostle also .saith, "I 
 had not known lust except the law had said, 
 Thou shalt not covet." Rom. vii. 7. That is, I 
 had not known lu.st to be a sin unles8 the law 
 had forbid it. Wherefore, though lawful de- 
 sires arc good (1 Cor. xii. 31) and to be com- 
 mendinl, yet covetousncss, as commonly under- 
 stoml, is to be iled from and abhorred, as of the 
 devil. 
 
 2. Covetousncss, or evil desire, it is the first 
 mover, and givcth to everj' .sin it.H call, a.s I 
 may say, both to move and act; Jis was .said 
 before. The apostle had not known sin except 
 the law had .said. Thou shalt not desire, or 
 covet, for where there is no desire to sin there 
 appears no fun. 
 
 8. Therefore covetousncss carrieth in it every 
 sin, (we 8[>cak of sins against the second table,) 
 even as a serpent carrieth her young om-s io 
 her belly. This the Scripture alHriiis wIutc it 
 saith, "Thou shalt not covet thy neighbour'* 
 wife, nor his man-servant, nor his niaid-»cr- 
 Tant, nor hiii ox, nor hia aw, nor any thing 
 that is thy neighbour's." CovclousncBa wiU 
 m(*<ldle with any thing. 
 
 Now, there are in my min<l at prr:sent those 
 eight notcHof covetousncKs, which hinder good 
 
266 
 
 BUy TAX'S COMPLETE WOBKS. 
 
 works and a Christian conversation among 
 men wherever they are harboured : 
 
 1. "When men to whom God hath given a 
 comfortable livelihood are yet not content 
 therewith. This is against the apostle, where 
 he saith, "Let your conversation be without 
 covetousness, and be content with such things 
 as ye have, for he hath said, I will never leave 
 tl.ee nor forsake thee." 
 
 2. It is covetousness in the seller that puts 
 tim to say of his traffic it is better than it is, 
 that he may heighten the price of it; and 
 covetouiness in the buyer that prompts him to 
 say worse of the thing than he thinks in his 
 conscience it is, and that for an abatement of 
 a reasonable price. This is that which the 
 apostle forbids under the name of defraud, and 
 that which Solomon condemns. 
 
 3. It is through covetousness that men think 
 much of that which goeth beside their o\vn 
 mouth, though possibly it goeth to those that 
 have more need than themselves, and also that 
 
 >etter deserve it than they. 
 
 4. It argueth covetousness when men will 
 deprive themselves and those under them of 
 the piivileges of the Gospel for more of this 
 world, and is condemned by Christ. 
 
 5. It argueth covetousness when men that 
 have it can go by or hear of the poor, and 
 shut up their bowels of compassion from them. 
 
 6. Also, when men are convinced it is their 
 duty to communicate to such and such that 
 have need, yet they defer it, and if not quite 
 forget it, yet linger away the time, as being 
 loth to distribute to the necessities of those in 
 want. This is forbidden by the Holy Ghost: 
 " Withhold not good from them to whom it is 
 due, when it is in the power of thy hand to do 
 it." Now, it is due from thee to the poor by 
 the commandment of God, if they want and 
 thou hast it : " Say not then to thy neighbour. 
 Go, and come again to-morrow, and I will give, 
 when thou hast it by thee." 
 
 7. It argueth a greedy mind also when, after 
 men have cast in their minds what to give, 
 they then from that will be pinching and 
 clipping and taking away; whereas the Holy 
 Ghost saith, "Every one as he purposeth in 
 his heart so let him give, not grudgingly, nor 
 of necessity; for God loveth a cheerful giver." 
 
 Distly. It argueth a filthy, greedy heart also 
 ■when a man, after he hath done any good, 
 then in his heart to repent and secretly wish 
 that he had not so done, or at least that he had 
 not done so much : this is to be weary of well- 
 doing, (I speak now of communicating,) and 
 
 carrieth in it two evils: First, it spoileth the 
 work done; and, secondl,^.-, it (if entertained) 
 spoileth the heart for doing any more so. The 
 vile person shall be no more called liberal, nor 
 the churl said to be bountiful ; for the liberal 
 deviseth liberal things, and by liberal things 
 he shall stand. 
 
 Now, then, to dissuade all from this poison- 
 ous sin, observe that above all sins in the New 
 Testament this is called idolatiy. And there 
 fore God's people should be so far from being 
 taken with it that they should b« much afraid 
 of the naming of it one among another, lest it 
 should, as adulterous thoughts, infect the heart 
 by talking of it. 
 
 Qucsiion. But why is covetousness called 
 idolatry ? 
 
 Ansicer. Because it engageth the very heart 
 of man in it; to mind earthly things it gets 
 our love, which should be set on God, and seta 
 it upon poor empty creatures ; it puts our af- 
 fections out of heaven, where they should be, 
 and sets them on earth, where they should not 
 be. Thus it changeth the object on which the 
 heart should be set, and setteth it on that on 
 which it should not. It makes a man forsake 
 God, " the fountain of living water, and caus- 
 eth him to hew to himself cisterns, broken 
 cisterns, which can hold no water." 
 
 For, 2. It rejecteth the care, government, 
 and providence of God towards us, and causeth 
 us to make of our care and industry a god, to 
 whom, instead of God, we fly continually, both 
 for the keeping what we have and for getting 
 more. 
 
 This was Israel's idolatry of old, and the 
 original of all her idolatrous practices. Hos. ii. 
 5. " For their mother hath played rhe harlot, 
 (that is, committed idolatry:) she that con- 
 ceived them hath done shamefully; for she 
 said, I will go after my lovers, that gave me 
 my bread and waters, my wool and my flax, 
 my oil and my drink." 
 
 3. It disalloweth of God's way of disposing 
 his creatures, and would have them ordered 
 and disposed of otherwise than to his heavenly 
 wisdom seemeth meet ; and hence ariseth all 
 discontents about God's dealings with us. 
 Covetousness never yet said. It is the Lord, let 
 him do what he pleaseth ; but is ever object- 
 ing, like a god, against every thing that goeth 
 against it ; arid it is that which, like a god, 
 draweth away the heart and soul from the true 
 God and his Son Jesus Christ : " And he went 
 away sorrowful, for he had great possessions." 
 Now, then, that which engageth the heart, tlvat 
 
CHRIS TIA y BFMA VIO UR. 
 
 2()7 
 
 rejecteth the providenoc of Grxl, ami tliiit i.s 
 for ordering; ami disiMwiu}? of thiiij^ rontrary 
 to God, and for broakiiij; with God upon tlu'.so 
 terms i-s idolatry ; and all these do covctons- 
 ness: "The wicked boa-steth of his heart's de- 
 sire, and blesseth the ciivetous, whom the Lord 
 abhorreth." Ts. xx. 3. Now the way to rem- 
 edy this »li>e;tse is to learn the lesson which 
 Paul had got by heart ; to wit, " In whatsoever 
 Btate you are, therewith to be content." 
 
 1 come, in the second place, to speak a word 
 of pride aad loftiness of heart and life. 
 
 1. Pride in penenil it is which cnuscth a 
 man to tliink of man and his things above 
 what is written. 1 L'or. iv. G. 
 
 '1. It hath its seat in the heart among these 
 enormities: fornications, ailulterics, lascivious- 
 ness, murders, deceit, etc., and showclh itaelf 
 ill these following particulars : 
 
 (1.) When you slight this or that person, 
 though gracious — that is, look over them and 
 shun them for their poverty in this world, and 
 choose rather to have converse witli others that 
 possibly are less gracious, because of their 
 greatness in this world — this the apostle James 
 writes against under the name of partiality : 
 " for indeed the fruits of a pufled-up heart is 
 to deal in this manner with Christians." 
 
 Now this branch of pride lloweth from ig- 
 it*irance of the vanity of the creature and of 
 the worth of a gracious heart : wherefore get 
 more of the knowledge of these two, and, 
 thLt sprig will be nipped in the head, and 
 you will learn to condescend to men of low 
 degree. 
 
 ^2.) It argues pride of heart when men will 
 not deny theuKselvcs in things that they niay, 
 for the g(MxI and profit of their neighbours. 
 And it argueth now that priilc \\aa, got .so much 
 up into self-love and self-pleasing that they 
 little imre who they grieve or offend, so they 
 may have their way. 
 
 (3.) It argueth pride of heart when .sober 
 n pr«K)fs for sin ami unbeseenung carriagi's will 
 not down with thee, but that rather thou snuff- 
 «Mt, »n«l givest way to thy spirit to be peevish, 
 and to retain prejudice against those that thus 
 reprove thee. Saith the prophet, " Hear ye 
 nxv\ give ear, iJo not proud, for the Iy)r«l hath 
 «{K)ken ;" that is, hear the reproofs of (i<m1 for 
 your sins, and break them «>tF by repentance: 
 " Hut if you will not hear, my soul shall weep 
 in seervt for your pride," etc. iSo also in 
 Hoeiea, "They will not frame their doing to 
 turn unto their (}«kI. for the spirit of whoredom 
 M in the mitlst of them : thcv have not known 
 
 the Lord, and the pride of Israel doth testilj 
 to his face." 
 
 This argtieth great senselessness of God and 
 a heart greatly out of frame. 
 
 Pride al.so there is in outward carriage, be- 
 haviour, and gesture, whicli is odious for 
 Christians to be tainted with; and this prido 
 is diseoveretl by mincing words, a made car- 
 riage, and an affecting the toys and baubles 
 that Satan and every light-hearte«l fool bring- 
 eth into the world. As (kkI speaketh of 
 the daughters of Zion, "They walke<l with 
 8tretche«l-out necks, wanton eyes, mincing iui 
 thuy go, ami making a tinkling with their 
 feet." A very unhandsome carriage for peo- 
 ple that pn)fe.s.s godliness, and that useil to 
 come before God to confess their sins, and to 
 bemoan thcm.selvcs for what they have done. 
 How can a sense of thy own baseni-ss, of the 
 vileness of thy heart, and of the holincsti of 
 God staml with sucli a carriage? 
 
 From this I gather that this sin is a vorj' 
 ])redi>minant and master sin, easy to overtake 
 the sinner, sis being one of the first that is 
 ready to offer itself at all occ;isions to break 
 the law of God. 
 
 2. I observe that this sin is committed un- 
 awares to nuiny, even .so soon as a man hath 
 but looked upon a woman: "I say unto you, 
 (saith Christ,) that whosoever looketh on a 
 woman to lust or dasiro after her, he hath 
 already committed adulter)- with her in his 
 heart." 
 
 This sin, I .say, is a very taking sin ; it is 
 natural above all sins to mankind ; as it is 
 njost natural, .so it wants not tempting occa- 
 sions, having objects for to look on in every 
 corner: wherefore there is need of a double 
 and treble watchfulness in the soul against it. 
 It is better here to make a covenant with our 
 eyes, like Job, than to let them wander to 
 (mkI's dishonour and our own discomfort. 
 
 My friends, I am here tre:iting of good 
 works, and persuading you to fly those things 
 that are hindrances to them ; wherefore bear 
 with my plainness when I speak :igainst sin. 
 I would strike it through with every word, b*>- 
 cau.se else it will strike us through with many 
 sorrows. 
 
 I "lo not treat of goo<l works jis if the doing 
 of them would save u.s, (for we are justifie*! by 
 his grace, according to the hope of eternal 
 life;) yet your sins and evil works will lay ua 
 obnoxious to the judu'inents l>oth of Go<l and 
 man. lie that walketh not uprightly, accord- 
 ing to the truth of the (tospel, is like to have 
 
268 
 
 BUNYAN'S COMPLETE WORKS. 
 
 his peace assaulted often, both by the devil, 
 the law, death, and hell ; yea, and is like to 
 have God hide his foce from him also for the 
 iniquity of his covetousness. 
 
 How can he that carrieth himself basely in 
 the sight of men think he yet well behaveth 
 himself in the sight of God ? and if so dim a 
 light as is in man can justly count thee a trans- 
 gressor, how shall thy sins be hid from Him 
 whose eyelids try the children of men? 
 
 It is true, faith without works justifies us be- 
 fore God : yet that faith that is alone will be 
 found to leave us sinners in the sight both of 
 God and man. Rom. iii. 28. And though 
 thou addest nothing to that which saveth thee 
 by what thou canst do, yet thy righteousness 
 may profit the son of man, as also saith the 
 text ; but if thou shalt be so careless as to say. 
 What care I for being righteous to profit 
 others ? I tell thee that the love of God is not 
 in thee. 
 
 Walk therefore in God's ways, and do them, 
 for this is your wisdom and your understand- 
 ing in the sight of the nations which shall 
 hear of all these statutes, and say, " This great 
 nation is a wise and understanding people." 
 
 III. Every believer should not only take 
 heed that his works be good, and so for the 
 present do them, but should carefully study to 
 maintain them ; that is, to keep in a continual 
 exercise of them. 
 
 It is an easier matter to begin to do good 
 than it is to continue therein ; and the reason 
 is, there is not so much of a Christian's cross 
 in the beginning of a work as there is in a 
 continual, hearty, conscientious practice there- 
 of. Therefore Christians have need, as to be 
 pressed to do good, so to continue the work. 
 Man, by nature, is rather a hearer than a doer 
 — Athenian-like, continually listening after 
 some new thing ; seeing many things, but ob- 
 serving nothing. It is observable that after 
 Christ had divided his hearers into four parts, 
 he condemned three of them for fruitless 
 hearers. Luke viii. 5-8. Oh it is hard contin- 
 uing believing, continuing loving, continuing 
 resisting all that opposeth; we are subject to 
 be weary of well-doing. To pluck out right 
 eyes, to cut off right hands and feet, is no 
 pleasant thing to flesh and blood; and yet 
 none but these shall have the promise of life, 
 because none but these will be found to have 
 the effectual work of God's grace in their 
 Bouls : " If ye continue in my word, then are 
 you my disciples [indeed."] And hence it is, 
 that you find so many ifs in the Scripture 
 
 about men's happiness ; as, " if you be sons, 
 then heirs;" and "if you continue in the 
 faith ;" and " if we hold the beginning of our 
 confidence steadfast to the end." Not that 
 their continuing in the way of God is the 
 cause of the work being right, bui the work 
 being right causeth the continuance theiein. 
 As John saith in another place, "Thiy weni 
 out from us, because they were not of us ; for 
 had they been of us, no doubt, saith he, they ^ 
 would have continued with us." But, I say, 
 where the work of God indeed is savingly be- 
 gun, even there is flesh, corruption, and the 
 body of death to oppose it : therefore should 
 Christians take heed, and look that against 
 these opposites they maintain a continual 
 course of good works among men. 
 
 Besides, as there is that in our own bowels 
 that opposeth goodness, so there is the tempter, 
 the wicked one, both to animate these lusts 
 and to join with them in every assault against 
 every appearance of God in our souls. And 
 hence it is that he is called the devil, the 
 enemy, the destroyer, and him that seeks con- 
 tinually to devour us. I need say no more but 
 this : He that will walk like a Christian in- 
 deed, as he shall find it is requisite that he 
 continue in good works, so his continuing 
 therein will be opposed ; if therefore he will 
 continue therein, he must make it his business 
 to study how to oppose those that oppose such 
 a life, that he may continue therein. 
 
 IV. Now% then, to help in this, here fitly 
 comes in the last observation, to wit : That the 
 best way both to provoke ourselves and others 
 to good works is to be often affirming to others 
 the doctrine of justification by grace, and to 
 believe it ourselves. This is a faithful saying, 
 "And these things I will that thou affirm con- 
 stantly, that those which have believed in God 
 might be careful to maintain good works." 
 
 I told you before that good works must flow 
 from faith ; and now I tell you that the best 
 way to be fruitful in them is to be much in the 
 exercise of the doctrine of justification by 
 grace, and they both agree ; for as faith aui 
 mates to good works, so the doctrine of grace 
 animates faith. Wherefore, the wav to be rich 
 in good works is to be rich in faith ; and the 
 way to be rich in faith is to be conscientiously 
 affirming the doctrine of grace to others, and 
 believing it ourselves. 
 
 First, To be constantly affirming it to others. 
 Thus Paul tells Timothy that if he put the 
 brethren in mind of the truths of the Gospel. 
 he himself should not only be a good minister 
 
ClIRISTIAN BEIIA VIOVR. 
 
 269 
 
 of Chri.st, but should be noiirisluil uji in the 
 woriLs oi" I'uith ami of good doctriiiL-. 
 
 It is the ordinance of God tluit Christians 
 should be often asserting the things of Ciod 
 each to others, and that by their so doing they 
 shoulJ edify one another. 
 
 Ihe doctrine of the Gcjspel is like the dew 
 and the small rain that distilUth upon the 
 tunder grass, wherewith it iloth tlouri>ii and is 
 kept green. 
 
 Christians are like the several llowers in a 
 (garden, tiuit have upon each of them the dew 
 of heaven, which being shaken with the wind, 
 they let fall their dew at each other's roots, 
 whereby they are jointly nourished ami be- 
 conie nourislurs of one another; for Christians 
 to commune s4ivourty of CumI's niatter» one 
 with another is as if they opene«l to each 
 otiier's nostrils boxes of perfume. Saith Paul 
 to the church at Kiime, " I long to see you, 
 that I may impart unto you some spiritual 
 gift, to the end you may be established; that 
 is, that I nu»y be c<»niforted together with you 
 by the mutual faith both of you and me." 
 
 Christians slmuld be often atlirming the 
 doctrine of grace and justification by it one to 
 another. 
 
 Secondly. As they should be thus doing, so 
 they should live in the power of it themselves; 
 they should by faith suck ami ilrink in this 
 doctrine as the good ground reeeiveth the 
 rain; which being done, forthwith there is 
 proclaimed g«KKl works. Paul to the Colos- 
 sians said thus, " We give thanks to Go<l, and 
 the Father of our Lord Jesus Christ, praying 
 always for you, since we heard of your faith in 
 the I^ird Jesus and love to all the saints; for 
 the hope which is laid U|) in heaven for you, 
 whereof ye heard before in the word of the 
 truth of the Gospel, which is come unto you, 
 AS it is also in all the world, and bringethikrth 
 fruit, as it doth also in you." Hut how long 
 »go'.' Why, since the day ye heard it, siiitli 
 he, and knew the grace of GcmI in truth. 
 
 Apples and flowers are not made by the 
 Ha.*dener, but are an etl'ect of the |>lanting and 
 watering. Plant in the sinner g<Nxl drK-trine, 
 and let it be watereil with the word <»f grace ; 
 and JLM the effe<"t of that there is the fruit.^ of 
 holiness ami the eml everhisting life. 
 
 GimkI d<H-trine is the dm-trine of the Gospel, 
 which showeth to men that ( >od clothed them 
 with the righteousness of bin Son freely, uid 
 niaketb bim with all his benefits over to them, 
 by which free gift the sinner is made righteous 
 iH'fore God ; alid l)ecau.se he is »o, therefore 
 
 j there is infused a principle of grace into the 
 I heart, whereby it is both quickened and bring- 
 I eth forth fruit. 
 
 Now, then, seeing gfMwl works do Jlow from 
 fi;ith, and seeing faith is nourished by an 
 allirming of the doctrine of the Gospel, &c., 
 take here the.se few considerations from the 
 doctrine of the Gospel ftir tlie .support of thy 
 faith, that thou mayest be indeed fruitful and 
 rich in good works: 
 
 1. The whole liible was given for this very 
 end, that thou shouldst both believe thie doc- 
 trine, and live in the comfort and sweetness of 
 it; for whatever things were written aforitime 
 were written for our learning, that we through 
 patience and comfort of the Scriplun-s might 
 have hope. 
 
 2. That therefore every i»romise in the ISible 
 is thine, to strengthen, quicken, and encourage 
 thy heart in believing. 
 
 3. Ctmsidei that there is nothing that thou 
 dost can .so please G<hI as believing: "The 
 Lord takes pleasure in them that fear him, iu 
 them that hope in his mercy." 
 
 They plea.se him, because they embrace hi^ 
 righteousness, &c. 
 
 4. Consider that all the withdrawings of 
 God from thee are not for the weakening, but 
 for the trial of thy faith ; and also that what- 
 ever he suffers Satan or thy own heart to do, it 
 is not to weaken faith. 
 
 5. Consider that believing is that which will 
 keep in thy view the things of heaven and 
 glor)', and that at which the devil will be dis- 
 couraged, sin weakeneil, and the heart quick- 
 ened and sweetened. 
 
 Lastly. I5y believing the love of God is kept 
 with warmth upon the heart, and that this will 
 provoke thee continually to bless God for 
 Christ, for grace, for faith, hope, and all these 
 things, either in Gml or thee, that doth acconi- 
 pany salvation. 
 
 1. The tloetrine of the forgiveness of sinm 
 received by faith will make notable work in 
 the heart of a sinner t<» bring forth goo<l works. 
 
 But, secondly : Forasmuch as there is a body 
 of death and sin in every one that hath the 
 grace of G(mI in this world, and bei-ause thi« 
 IkkIv of death will be ever opposing that which 
 in go<Ki, as the a|M>stle saith, therefore take 
 thette few particulars further for the supprcM- 
 ing that which will hinder a fruitful life: 
 
 \. Keep a continual watch over the wretch- 
 
 ednexHof thy own heart, (not to be diitcouragcd 
 
 at the sight of thy vilene;w, i but to prevent its 
 
 I wicketlnejw; for that will lal>our cither to hio* 
 
270 
 
 BUNTAN'S COMPLETE WORKS. 
 
 der thee from doing good works, or else will 
 hinder thee in the doing thereof; for evil is 
 present with thee for both these purposes. 
 Take heed, then, that thou do not listen to 
 that at any time, but deny, though with much 
 struggling, the workings of sin to the contrary. 
 
 2. Let this be continually before thy heart, 
 that God's eye is upon thee, and seeth every 
 secret turning of thy heart, either to or from 
 him : " All things are naked and bare before 
 the eyes of Ilim with whom we have to do." 
 
 3. If thou deny to do that good wliich thou 
 ouglitest with what thy God hath given thee, 
 then consider that though he love thy soul, 
 yet he can chastise — first, thy inward man 
 with such troubles that thy life shall be rest- 
 less and comfortless ; secondly, and can also so 
 blow upon thy outward man that all thou get- 
 test shall be put in a bag with holes. And 
 should he license but one thief among thy 
 substance, or one spark of fire among thy 
 barns, how quickly might that be spent ill and 
 against thy will which thou shouldst have 
 spent to God's glory and with thy will ! And 
 I tell thee further, that if thou want a heart to 
 do good when thou hast about thee, thou may- 
 est want comfort in such things thyself from 
 others when thine is taken from thee. 
 
 4. Consider that a life full of good works is 
 the only way, on thy jjart, to answer the mercy 
 of God extended to thee ; God hath had mercy 
 on thee, and hath saved thee from all thy dis- 
 tresses ; God hath not stuck to give thee his 
 Son, his Spirit, and the kingdom of heaven. 
 Saith Paul, " I beseech you therefore, by the 
 mercies of God, that you present your bodies a 
 living sacrifice to God, holy, acceptable, which 
 is your reasonable service." 
 
 5. Consider that this is the way to convince 
 all men that the power of God's things hath 
 taken hold of thy heart, (I speak to them that 
 hold the head ;) and say what thou wilt, if thy 
 faith be not accompanied with a holy life thou 
 shalt be judged a withered branch, a wordy 
 professor, salt without savour, and as lifeless 
 as a sounding brass and a tinkling cymbal. 
 For, ?ay they, show us your faith by your 
 works, for we cannot see your hearts. But I 
 say OL the contrary, if thou walk as becomes 
 one v>ho art saved by grace, then thou wilt 
 ivituess in every man's conscience that thou art 
 
 a good tree ; now thou leavest guilt on the 
 heart of the wicked ; now thou takest oif oc- 
 casion from them that desire occasion ; and 
 now thou art clear from the blood of all men. 
 This is the man also that provoketh others to 
 good works : The ear that heareth such a man 
 shall bless him, and the eye that seeth him 
 shall bear witness to him. "Surely (saith 
 David) he shall never be moved: the right- 
 eous shall be had in everlasting remembrance." 
 
 6. Again, The heart that is fullest of good 
 works hath in it least room for Satan's tempta- 
 tions ; and this is the meaning of Peter where 
 he saith, " Be sober, be vigilant : " that is, be 
 busying thyself in faith and holiness, " for the 
 devil, your adversary, goeth about like a roar- 
 ing lion, seeking whom he may devour." He 
 that walketh uprightly walketh safely ; and he 
 that adds to faith, virtue ; to virtue, knowledge ; 
 to knowledge, temperance; to temperance, 
 brotherly kindness ; and to these charity, and 
 that abounds therein, he shall neither be bar- 
 ren nor unfruitful, (he shall never fall,) but so 
 an entrance shall be ministered to him abund- 
 antly into the everlasting kingdom of our 
 Lord and Saviour Jesus Christ. 
 
 7. The man who is fullest of good works is 
 fittest to live and fittest to die : " I am now (at 
 any time) ready to be ofiered up," saith fruitful 
 Paul. Whereas he that is barren is neither fit 
 to live nor fit to die : to die, he himself is con- 
 vinced he is not fit : and to live, God himself 
 saith he is not fit ; " cut him down, why doth 
 he cumber the ground?" 
 
 Thus have I, in few words, written to you 
 (before I die) a Avord to provoke you to faith 
 and holiness, because I desire that you may 
 have the life that is laid up for all them that 
 believe in the Lord Jesus and love one another, 
 when I am deceased. Though there I shall 
 rest from my labours, and be in paradise, as 
 through grace I comfortably believe, yet it 
 is not there, but here, I must do you good. 
 Wherefore, I, not knowing the shortness of ray 
 life, nor the hindrance that hereafter I may 
 have of serving my God and you, have takr a 
 this opportunity to present these few lines unlo 
 you for your edification. 
 
 Consider what hath been said, and the Lcrd 
 give you understanding in all things. 
 
 Farewell. 
 
SOLOMON'S TKMI'LK Sl'li;HTAI.I/i:i>; 
 
 on, 
 
 GOSPKL LICIIT HIKUCIIT OUT OF TIIK TKMIMJ- AT .IKKI'S ALKH. 
 
 TO I.KT IS MOUE KULI.Y INTO TIIK tii.nUY OK 
 
 NEW TESTA Mi:XT Tlll'IMIS. 
 
 Xhou »on of man, show tho house to the house of Israel — show the form of the house, ami the fashion there, 
 uf, and the goings out thereof, and the comings in thereof, and all tho forms thereof, mi'l all tho orJiiiancei 
 thereof, and all tho forms thereof, and all tho law.s thereof. — Ezkk. xliii. in, II. 
 
 TO THE CIIRISTIAX RKADKK. 
 
 Courteous CHRiin-iAX Ricvdeu : 
 
 I n.WE, a.i thou by this little book niayest 
 see, adventured, at thi.s time, to do my en- 
 deavour to show thee .soniethinj^of tho gospel- 
 glory of Solomon's Temple: that is, ot* what 
 it, with its utensils, wius a typo of; and, as such, 
 how instructing it w:us to our fathers, and also 
 iH to iLs their children. The which, that I 
 might do tho more distinctly, I have handled 
 particulars one by one, to the number of three- 
 Hcore and ten ; namely, all of them I could call 
 to mind: because, as I believe, there was not 
 one of them but had its signification, and so 
 ^mething profitable for us to know. 
 
 For, though we are not now to worship God 
 in these methods, or by such ordinances as 
 onec the old church did, yet to know their 
 methods, and to understand the nature and 
 signitieation of their ordinancis, wiien com- 
 paro«l with the Gospel, may, even now, when 
 themselves, as to what they once enjoined on 
 r.therM, arc dead, mini.stcr light unto u.h. And 
 hence the New Tt-stament ministers, as the 
 apostles, made much use of Old Ttwtament 
 languag»> and ceremonial institutions as to 
 their signification, to help tho faith of the g'xlly 
 in their preaching of the Gospel of Christ. 
 
 I may say that (tixl did in a manner tic up 
 the church of the Jews to tyj)o», figures, and 
 Mimilitudrs; I mean, to be buttnl and bouixled 
 by them in all external partsof worr^hip. Vea, 
 not only the Ijevitical law and temple, but on 
 
 it seems to me the whole land of Canaan, tho 
 place of their lot to dwell in, was to them a 
 ceremonial or a figure. Their land was a typo 
 of heaven, their passage over Jonlan into it a 
 similitude of our going to heaven by death. 
 The fruit of their land was said to be uncir- 
 cumciscd, as being at their first entrance 
 thither unclean; in which their land was also 
 a figure of another thing, even as heaven was 
 a type of grace and glorj-. 
 
 Again, tho very land itself was .said to 
 keep sabbath, and so to rest a holy rest even 
 then when she lay desolate, and not posses-sod 
 of those to whom she was given for them to 
 dwell in. 
 
 Yea, many of the features of tho then 
 Church of ttod were set forth, as in figuroji 
 and .shadows, so by places and things, in that 
 land. 
 
 1. In general, she is 8ai<l to bo beautiful 
 OS Tirzah, (Song vi. 4,) and to bo comely m 
 Jerusalem, 
 
 2. In particular, her neck is compared tc 
 tho tower of David, buildecl for an amour}', 
 (Song iv. 4;) her eyi's to the fisli|KX)Lsof llesh- 
 Ixm, by the gate of Ii<'thrabbim, (chaf. vii. 4;) 
 her nose is compared to tho tower of Lebanon, 
 which ItMiketh towanl Damascus, (chap. iv. 1 ;) 
 yea, tho hair of her head is comi>are<i to • 
 flock of goats which come up from .Mount 
 Gilead, and the smell of lu-r garments to th« 
 amcll of Lebanon. Vcnte 11. 
 
 271 
 
272 
 
 BUNYAN'S COMPLETE WOEKS. 
 
 Nor was this land altogether void of shadows 
 even of her Lord and Saviour. Hence he says 
 of himself, " I am the rose of Sharon and the 
 lily of the valleys." Song ii. 1. Also she, his 
 beloved, saith of him, " His countenance is as 
 Lebanon, excellent as the cedars." "What 
 Bhall I say? The two cities, Sion and Jeru- 
 euiem, were such as sometimes set forth the 
 two churches, (Gal. iv.,) the true and the false, 
 and their seed, Isaac and Ishmael. 
 
 I might also here show you that even the 
 gifts and graces of the true Church were set 
 forth by the spices, nuts, grapes, and pome- 
 granates that the land of Canaan brought 
 forth; yea, that hell itself was set forth 
 by the valley of the sons of Hinnom and 
 Tophet, places in this country. Indeed, the 
 whole, in a manner, was a typical and fig- 
 urative thing. 
 
 But I have, in the ensuing discourse, con- 
 fined myself to the temple, that immediate 
 place of God's worship, of whose utensils in 
 particular, as I have said, I have spoken, 
 (though to each with what brevity I could,) 
 for that none of them are without a spiritual, 
 and so a profitable, signification to us. 
 
 And here we may behold much of the rich- 
 ness of the wisdom and grace of God ; namely, 
 that he, even in the very place of worship of 
 old, should ordain visible forms and repre- 
 sentations for the worshippers to learn to 
 worship him by; yea, the temple itself was, 
 as to this, to them a good instruction. 
 
 But in my thus saying I give no encourage- 
 ment to any now to fetch out of their own 
 fancies figures of similitudes to worship God 
 by. What God provided to be an help to the 
 weakness of his people of old was one thing, 
 and what they invented without his com- 
 mandment was another. For though they 
 had his blessing when they worehipped him 
 with such types, shadows, and figures which 
 he had enjoined them for that jjurjiose, yet he 
 eciely punished and plagued them when they 
 would add to these inventions of their own. 
 Yea, he, in the very act of instituting their 
 way of worshipping him, forbade their giving 
 (in any thing) way to their own humours or 
 fancies, and bound them strictly to the orders 
 of heaven. 
 
 " Look," said God to Moses, their first great 
 legislator, " that thou make all things ac- 
 cording to the pattern showed thee in the 
 mount." 
 
 Nor doth our apostle but take the same 
 measures when he saith, "If any man think- 
 
 eth himself a prophet or spiritual, let him 
 acknowledge that the things that I write unto 
 you are the commandments of the Lord." 
 
 When Solomon also was to build this tem- 
 ple for the worship of God, though he was 
 wiser than all men, yet God neither trusted to 
 his wisdom, nor memory, nor to any immedi- 
 ate dictates from heaven to him, as to ho\T he 
 would have him build it. No ; he was to re- 
 ceive the whole platform thereof in writing by 
 the inspiration of God. Nor would God give 
 this platform of the temple and of the utensils 
 immediately to this wise man, lest perhaps by 
 others his wisdom should be idolized, or that 
 some should object that the whole fashion 
 thereof proceeded of his fancy, only he made 
 pretensions of divine revelation as a cover for 
 his doings. 
 
 Therefore, I say, not to him, but to hi" 
 father David, was the whole pattern of it 
 given from heaven, and so by David to Solo- 
 mon his son in writing. " Then David," says 
 the text, "gave to Solomon his son, the pat- 
 tern of the porch, and of the houses thereof, 
 and of the treasures thereof, and of the upper 
 chambers thereof, and of the inner parlours 
 thereof, and of the place of the mercy-seat. 
 And the pattern of all that he had by the 
 Spirit, of the courts of the house of the Lord, 
 and of all the chambers round about, and of 
 the treasuries of the house of God, and of the 
 treasuries of the dedicated things, also for the 
 courses of the priests and Levites, and for all 
 the work of the service of the house of the 
 Lord, and for all the vessels of service in the 
 house of the Lord." 
 
 Yea, moreover, he had from heaven, or by 
 divine revelation, what the candlesticks must 
 be made of, and also how much was to go to 
 each; the same order and commandment he 
 also gave for the making of the tables, flesh- 
 hooks, cups, basons, altar of incense, with the 
 IDattern for the chariot of the cherubims, &c 
 " All this," said David, " the Lord made me 
 understand by writing his hand upon me, 
 even all the work of this pattern." So, I 
 say, he gave David the pattern of the tem- 
 ple ; so David gave Solomon the pattern 
 of the temple ; and according to that pat- 
 tern did Solomon build the temj^le, and not 
 otherwise. 
 
 True, all these were but figures, patterns, and 
 shadows of things in the heavens, and not the 
 very image of the things : but, as was said be- 
 fore, if God was so circumspect and exact in 
 these as not to leave anv thing to the dictates 
 
SOLOMOX'S TEMPLE SPIRITUALIZED. 
 
 273 
 
 of the godly and wlsodt of men, what ! can we 
 siii)i)o,se he will now admit of the wisdom and 
 contrivance of men in those thiiij^ that are, in 
 comparison to them, the heavenly thinjjs them- 
 
 Ives? 
 
 It is also to be concluded that since those 
 shadows of things in the heavens are already 
 «;ommitti*<l by tJml to sacreil st«)ry, ju»d since 
 I hat sacred story is said to be able to make the 
 man of (Jod perfect in all things, (2 Tim. iii. 
 l'>, IG, 17,) it is duty in us to leave oil' to lean 
 ■ common understandings, and to inquire and 
 pturch out by that very holy writ, and naught 
 else, by what ami how we should worshij) (.Jod, 
 David Wiis fi>r inquiring in his temple. Ps. 
 xxvii. 4. 
 
 And although the old church way of worship 
 is laid aside as to us in New Testament times, 
 yet since those verj' ordinances were figures of 
 things and methods of worship, now we may — 
 yea, we ought to — search out the spiritual mean- 
 ing of them, because they serve to confirm and 
 illustrate matters to our understanding. Yea, 
 they show us the more exactly how the New 
 and Old Testament, Jis to the spiritualness of 
 the worship, were one and the same ; only the 
 old was clouded with shadows, but ours is with 
 njore o{>en fjice. 
 18 
 
 Features to the life, as we say, set out by a 
 picture, do excellently show the skill of the 
 artist. The Old Testament had but the shadow, 
 nor have we but the verj' image; both, then, 
 are but emblems of what is yet behind. We 
 may find our Gospel clouded in their ceremo- 
 nies, and our spiritual worship set out some- 
 what by their eanial onlinances. 
 
 Now because, as I saiil, there lies, as wnipt up 
 in a mantle, much of the glorj* wf our gospel- 
 mattera in this temple which Solomon built, 
 therefore I have made, aa well as I could, by 
 comparing spiritual things with spiritual, thiji 
 book upon this subject, 
 
 I dare not presume to say that I kn<iw I have 
 hit right in ever)- thing, but this I can say, I 
 have cndeavound so t<i do. True, I have not 
 for these things fishetl in other men's waters; 
 my Bible and Conconlance are my only library 
 in my WTitings. Wherefore, courteous reader, 
 if thou findest any thing, either in won! or 
 matter, that thou shall judge doth varj' from 
 God's truth, let it be counted no man's else but 
 mine. Pray God also to pardon my fault: do 
 thou also lovingly p:iss it by, and rcceiv. wliat 
 thou findcet will do thee gootl. 
 
 Thy servant in the Gospel, 
 
 JOHN liUNYAN. 
 
THE GLORY OF THE TEMPLE; 
 
 OR, 
 
 SOLOMOiN'S TEMPLE, AND THE MATERIALS THEREOF, SPIRITUALIZED, 
 
 I. Where the Temple was Built. 
 
 The temple was built at Jerusalem, on Mount 
 Moriah, in tlie threshing-floor of Arnon the 
 Jebusite; whereabout Abraham offered up 
 Isaac ; there where David met the angel of the 
 Lord when he came with his sword drawn in 
 his hand to cut off the people of Jerusalem 
 for the sin which David committed in his dis- 
 orderly numbering of the people. Gen. xxii. 
 3, 4, 5 ; 1 Chron. xxi. 15 ; ch. xxii. 1 ; 2 Chron. 
 iii. 1. 
 
 There Abraham received his son Isaac from 
 the dead; there the Lord was entreated by 
 David to take away the plague, and to return 
 to Israel again in mercy: from whence also 
 David gathered that there God's temple must 
 be built. " This," saith he, " is the house of 
 the Lord God, and this is the altar of the 
 burnt-offering for Israel." 
 
 This Mount Moriah, therefore, was a type 
 of the Son of God, the mountain of the Lord's 
 house, the rock against which the gates of hell 
 cannot prevail. 
 
 II. TF7to Built the Temple. 
 
 The temple was built by Solomon, a man 
 peaceable and quiet; and that in name, by 
 nature, and in governing. For so God before 
 told David — namely, that such a one the build- 
 er of the temple should be. 
 
 •' Behold," saith he, " a son shall be born 
 unw thee, who shall be a man of rest ; and I 
 will give him rest from all his enemies round- 
 about : for his name shall be called Solomon, 
 and 1 will give peace and quietness to Israel in 
 his days. He shall build an house for my name, 
 and he shall be my son. I will be his father." 
 
 As, therefore, Mount Moriah was a type of 
 
 Christ as the foundation, so Solomon was a 
 
 type of him as the builder of his Church. The 
 
 mount was signal, for that thereon the Lord 
 
 274 
 
 God, before Abraham and David, did display 
 his mercy. And as Solomon built this temple, 
 so Christ doth build his house ; " Yea, ye shall 
 build the everlasting temple, and ye shall bear 
 the glory." 
 
 And in that Solomon was called peaceable, 
 it was to show with what peaceable doctrine 
 and ways Christ's house and Church should be 
 built. Isa. ix. 6 ; Mic. vii. 2, 3, 4. 
 
 III. JIow the Temple was Built. 
 
 The temple was built not merely by the dic- 
 tates of Solomon, though he was wiser than 
 Ethan, and Heman, and Calcol, and Darda, 
 and all men, (1 Kings iv. 31,) but it Avas built 
 by rules prescribed by or in a written word, 
 and as so delivered to him by his father 
 David. 
 
 For when David gave to Solomon his son a 
 charge to build the temple of God, with that 
 charge he gave him also the pattern of all in 
 writing; even a pattern of the porch, house, 
 chambers, treasuries, parlours, &c., and of the 
 place for the mercy-seat, which pattern David 
 had of God, nor would God trust his memory 
 with it. " The Lord made me," said he, " un- 
 derstand in writing, by his hand upon me, 
 even all the work of this pattern." Thus 
 therefore David gave to Solomon his son the 
 pattern of all ; and thus Solomon his son built 
 the house of God. See 1 Chron. xxviii. 9-20. 
 
 And answerable to this, Christ Jesus, the 
 Builder of his own house, whose house are we, 
 doth build his holy habitation for him to 
 dwell in, even according to the commandment 
 of God the Father ; for, saith he, " I have 
 not spoken of myself, but the Father which 
 sent me. He gave a commandment what I 
 should s^jeak." And hence it is said God 
 gave him the revelation ; and again, that he 
 took the book out of the hand of Him that 
 
soLo^rox's temile spuiitualized. 
 
 275 
 
 «»t on the throne, and so tutctl, iis to the 
 building uj) of his Church. John xii. 40, 41 ; 
 Rev. i. 1 ; oluip. v. 5. 
 
 I\'. Of what the Temple wa« liuill. 
 
 Thf ututeriab with which the temple wua 
 built wore such as were in their own nature 
 coiuniDii to that which w:us left behind — thiufifs 
 that naturally were not lit, without art, to be 
 laid in so holy h house. And this shows that 
 tl'.iwe of whom Christ Jesus desi|;ns to build 
 his Church are by nature no better than 
 otlieni ; l)Ut as the trees and stones of which 
 the temple was built were first hewed and 
 it4|uartHl before they were fit to be laid in that 
 house, so sinners, of which the Church is to be 
 built, must first be fitted by the word and doc- 
 trine, and then fitly laid in their place in the 
 Church. 
 
 For thou^jh, as to nature, there is no difler- 
 ence betwi.xt those made use of to build God's 
 liouse, yet by prace they dilfer from others; 
 even as those trees and stones that are liewed 
 and squared for buildinj? by art are made to 
 dilfer from those which abide in the wood or 
 pit. 
 
 The Lord Jesus, therefore, while he seeketh 
 materials wherewith to build his house, he 
 findeth them the clay of the same lump that 
 he rejecteth and leavelh behind. ".\re we bet- 
 ter than they? No, in nowise." Nay, I think 
 if any be best, it is they which are left be- 
 hind : "He came not to aill the righteous, but 
 sinners to repentrtnce." And indeed in this 
 he doth show Ixdh the greatness of his grace 
 and workmanship — his grace in taking such, 
 and his workmanship in that he makes them 
 meet for his holy habitation. 
 
 This the current of Scripture maketh man- 
 ifest, wherefore it is needless now to cite par- 
 ticulars; only we must remember that none 
 are laid in this building as they come out of 
 the w<mmI or pit, but as they first pa.<s under the 
 hand and rule of this great Builder of the 
 U'mple of Ood. 
 
 V. Who wan to Fell thonf Trtet nnd to Dig those 
 HoneM with which Solomon Uuilt the Temple. 
 Aj» the trees were to \w felled and stones to 
 
 ho dig;r<''l, so there wius for that matter Holect 
 
 w<)rkmen ap|)ointed. 
 These were not of the sons of Jacob nor of 
 
 the house of Israel ; they were the j»erA'ants of 
 
 Hiram, king of Tyre, and the (»ilx"onitcs; 
 
 oamely, their children that made a len^'ue with 
 
 Joshua in the day tiiat G«h1 gave the land of 
 
 Canaan to his people. Josh. ix. l22, '29; 1 Kin"s 
 v. ; 2 Chron. xxvii. 118. 
 
 And these were types of our Gospel minis- 
 ters, who are the men appointed by Jesus 
 Christ to make sinners, by their preaching, 
 meet for the htm.se of God. Wherefore, tus ho 
 was famous of old who wils strong to lift up 
 his axe upon the thick boughs, to square wo(h1 
 for the building of the temple, .so a minister of 
 the (lospel now is also famous if much used by 
 Christ for the converting of sinners to himself, 
 that he may build him a templo with tliem. 
 Ps. vii. 4, T), fi; Kom. xvi. 7. 
 
 Hut why, some may say, do you make so 
 homely a comparison? I answer, Hecau.se I 
 believe it is true; for it is grace not gifts that 
 makes us .sons and the beloved of God. Gifts 
 make a minister; and as a minister one is but 
 a servant to hew wood and draw water for the 
 house of my Gtnl. Yea Taul, though a son, 
 yet counted himself not a son, but a servant, 
 purely as he was a minister — a servant of (Jod, 
 a servant of Christ, a servant of the Church, 
 and your servant for Jesus' sake. Tit. i. I ; 
 Rom. i. 1 ; 2 Cor. iv. 5. 
 
 A man then is a son as he is begotten and 
 born of God to himself, and a .servant as he is 
 gifted for work in the hou.se of his Father; and 
 though it is truth the .servant may be a son, 
 yet he is not a son because he is a servant. 
 Nor doth it follow that because all soius nuiy 
 be servants, therefore all .servants are sons ; no, 
 all the servants of God are not sons; and there- 
 fore when time shall come he that is only a 
 servant here shall certainly be put out of the 
 hou.se, even out of that hou.se himself did help 
 to build. "The servant abideth not in the 
 hou.sc for ever ;" the servant, that is, ho that is 
 only so. 
 
 So, then, as a son thou art an Israelite ; as a 
 servant, a Gibeonit«\ The c(»n>ideration of 
 this made Paul start ; he knew that gifts made 
 him not a son. 1 Cor. xii. 28, 29, 'iO, 31 ; and 
 xiii. 1, 2. 
 
 The sum, then, is, a man may l>e a servant 
 and a son — a servant, as he Ls employed by 
 Christ in his hou.se for thegoo«l of others; and 
 a son, as he is a partaker of the grace of 
 adoption: but all .servants are not .nons: and 
 let this l)c for a caution an«i a call to ministers 
 to do all acts of service for <i<m1 and in his 
 hou.se with reverence and go<Ily fear ; and with 
 all humility let us desire to l>e partakers our- 
 selves of that grace wo preach to othcre. I 
 Cor. ix. %\ 
 
 This is a great saying, and written perhaps 
 
276 
 
 BVNYAN'S COMPLETE WORKS. 
 
 to keep ministers humble: "And strangers 
 shall stand and feed your flocks, and the sons 
 of the alien shall be your ploughmen and your 
 vine-dressers." 
 
 To be a ploughman here is to be a preacher; 
 and to be a vine-dresser here is to be a 
 preacher. 
 
 And if he does this work willingly he has a 
 reward ; if not, a dispensation of the Gospel 
 was committed to him, and that is all. 1 Cor. 
 ix. 17. 
 
 VI. In tchat condition the Timber and Stones 
 
 were wlien brought to be laid in the Building 
 
 of the Temple. 
 
 The timber and stones with which the tem- 
 ple was built were squared and hewed at the 
 wood or pit, and so there made every way fit 
 for that work, even before they were brought 
 to the place where the house was set up. "So 
 that neither hammer, nor axe, nor any tool of 
 iron, was heard in the house while it was in 
 building." 
 
 And this shows, as was said before, that the 
 materials of which the house was built were 
 (before the hand of the workmen touched 
 them) a.s unfit to be laid in the building as 
 were those that were left behind ; conse- 
 quently, that themselves none otherwise but 
 by the art of others were made fit to be laid 
 in this building. 
 
 To this our New Testament temple answers. 
 For those of the sons of Adam who are counted 
 worthy to be laid in this building are not by 
 nature, but by grace, made meet for it ; not by 
 their own wisdom, but by the word of God. 
 Hence he saith, " I have hewed them by the 
 prophets." And again, ministers are called 
 God's builders and labourers even as to this 
 work. Hos. vi. 5 ; 1 Cor. iii. 10 ; 2 Cor. vi. 1 : 
 Col. i. 28. 
 
 No man will lay trees as they come from the 
 wood for beams and rafters in his house, nor 
 Btones as digged in the walls. No, the trees 
 must be hewed and squared, and the stones 
 sawn and made fit, and so be laid in his 
 house. 
 
 Yea, they must be so sawn and so squared 
 that in coupling they may be joined exactly ; 
 else the building will not be good, nor the 
 workman have credit of his doings. 
 
 Hence our Gospel Church, of which the 
 temple was a type, is said to be fitly formed, 
 and that there is a fit supply of every joint for 
 the securing of the whole. 1 Pet. iii. 4; Eph. 
 iv. 20, 21; iv. 16; Col. ii. 19. 
 
 As they therefore build ike children that 
 build with wood as it comes from the wood or 
 forest, and' with stones as they come from the 
 pit, even so do they who pretend to build God 
 a house of unconverted sinners, uuhewed, un- 
 squared, unpolished. Wherefore God's work- 
 men, according to God's advice, prepare their 
 work without, and make it fit for themselvea 
 in the field, and afterwards build the house. 
 Prov. xxiv. 27. 
 
 Let ministers therefore look to this, and 
 take heed lest instead of making their notions 
 stoop to the word, they make the Scriptures 
 stooji to their notions. 
 
 VII. Of the Foundation of the Temple. 
 
 The foundation of the temple is that upoii 
 which it stood : and it was twofold — first, the 
 hill Moriah, and then those great stones upon 
 which it was erected. The hill Moriah, as 
 was said afore, did more properly typify Christ. 
 Hence Moriah is called " the mountain of the 
 house," it being the rock on which it was built. 
 Those great stones, called "foundation stones," 
 were types of the prophets and apostles. Matt. 
 xvi. 18 ; Eph. ii. 20, 21 ; Heb. xi. 10. 
 
 Wherefore these stones were stones of the 
 biggest size, stones of eight cubits and stones 
 of ten cubits. 1 Kings vii. 10. 
 
 Now, as the temple had this double founda- 
 tion, so we must consider it respectively and 
 distinctly; for Christ is the foundation one 
 way, the prophets and apostles a foundation 
 another. Christ is the foundation personally 
 and meritoriously, but the prophets and apos- 
 tles, by doctrine, ministerially. The Church 
 then, which is God's New Testament temple, 
 is said to be built on Christ the foundation ; so 
 none other is the foundation but he. 1 Cor. iii. 
 11. But as it is said to be built upon the 
 apostles, so it is said to have twelve founda- 
 tions, and must have none but they. Eev. xxi. 
 14. 
 
 What is it, then ? Why, we must be build- 
 ing u^jon Christ, as he is our priest, sacrifice, 
 pi'ophet, king, and advocate, and upon the 
 others, as they are infallible instructors and 
 preachers of him ; not that any may be an 
 apostle that so shall esteem himself, nor that 
 any other doctrine be administered but what 
 is the doctrine of the twelve ; for they are se.i 
 forth as the chief and last. These are also 
 they, as Moses, which are to look over all the 
 building, and to see that all in this house be 
 done according to the pattern showed them in 
 the mount. 
 
SOLOMu.s .\ TEMPLE SPmiTUALIZED. 
 
 277 
 
 Let us, llien, keej) these distinctions clear, 
 and not put an apostle in tlie room of Christ, 
 nor Christ in the phice of one of triose apos- 
 tles. Let none but Christ be the hijrh priest 
 and sacrifice for your souls to God ; and none 
 but that doctrine which is apostolical be to 
 yoi as the mouth of Christ for instruction to 
 propan« you, and to prepare materials for this 
 tcm[>le of O d, and to build them upon this 
 foundation. 
 
 VIII Of the RichneM nf the Sionea which were 
 laid /or the Fuumlalion qf the Temple. 
 
 These foundation stones, as they were ^reat, 
 Bo they were costly stoni»s; thou;;h, as I saiil, 
 themselvi>s of no more worth than they of 
 their nature that were left bthiiul. Their 
 costliness, therefore, lay in those additions 
 which they receivinl from the king's charge. 
 
 First, in that labour which was bestowed 
 upon them in sawing, squaring, and carving. 
 Fur the servants, as they were cunning at this 
 work, so they bi-stowed much of their art and 
 labour upon them, by which they put them 
 into excellent form, and added to their big- 
 ness, glory and beauty, fit for stones upon 
 which a gm>dly faltric wius to be built. 
 
 Secondly, tln^e stones jis tlTey were thus 
 wrought within and without, so, as it seems to 
 me, they were inlaid with other stones more 
 precious than themselves. Inlaid, I say, with 
 •*tones of divers c«)lours, according as it is 
 written, " I will lay thy foundation with sap- 
 fdiires." Not that the foundations were sap- 
 phiri-s, but they wt're laiil inlaid with them; or, 
 :n he saith in another place, "They were 
 adornetl with g<MHlly stones and gifts." 
 
 This is still more amplified where it is writ- 
 ten of the New Jerusalem, (which is still the 
 t«»stament Church on earth, and so the same in 
 -ubstance with what is now,) "The foundations 
 ■ f the wall of the city," .saith he, " were gur- 
 iii-'hi^'l with all numner of precious stones." 
 Tnie, these there are calle<l " the foundations of 
 I lie wall of the city," but it has respect to the 
 "lattor in bund; for that which is before called 
 .' temple, for its comparative smallneAs, is here 
 •la city, for or becaase of its treat increase ; 
 
 . •»th the foundations of the wall of the city, 
 a.'^ «vell !LH of the temple, "are the twelve a|M»s- i 
 ties of the I>amb;" for these carvings and inlay- 
 ing^, with all other l)euutifications, were ty|Ka« 
 of the extianrdinar>- gifts and graces of the a|Hm- 
 tbw. Hence the afioxtlc calls such giftrt signs 
 of ap<»stlc»hip. Rom. xv. I'J ; 2 Cor. xii. 21; j 
 llelx ii. 4. F<^ r as the foundation stuneit of > 
 
 the temple were thus garnishtcl, so were the 
 apostles beautified with a call, gifts, and gnues 
 peculiar to themselves, lleiu-e he says, " First 
 apostles," for that they were first and chief in 
 the Church of Christ. 1 Cor. xii, 28. 
 
 Nor were thetw? stones only laid for a founda- 
 tion for the temple; for the great court, the 
 inner court, as also the porch of the temple, 
 had rttuml about them "three rows of tlies* 
 stones for their foundation." 
 
 Signifying, as seems to me, tliat the more 
 outward and external part, as well as that more 
 internal worship to be performed toCiml, should 
 be grounded upon a|>ostolical doctriiu' and ap- 
 pointments. 1 Cor. iii. 10, 11, 12; 2 Tbess. ii. 
 If); iii. G; Heb. vi. l-Zi. 
 
 IX. n7nV/i way the Fare or Front nf the Temple 
 
 Kfnn,l. 
 
 The temple was built witli its ia<c or front 
 towanls the east, and that, perhaps, because the 
 glory of the (to«l of "Israel was to come from 
 the way of the east unto it." Wherefore, in that 
 its front stood towards the east, it nuiy be Ut 
 show that the true Gospel Church would have 
 its eye to and expectation from the I^»rd. We 
 look, said Paul, but whither? " We have our 
 conversation," said he, " in heaven, from " 
 whence our expectation is. 
 
 2. It was set also with its face towanls the 
 east to keep the people of God from commit- 
 ting of idolatry — to wit, from worshipping the 
 host of heaven and the sun, whose rising is 
 from the east. For since the face of the temple 
 stocxl towanls the east, and since the worship- 
 pers were to worship at or with their fact's 
 towanls the temple, it follows that both in 
 their going to and worshipping God towards 
 that place their faces must be from and their 
 backs towards the sun. The thus building of 
 the temple, therefore, was a snare t<» idolaters, 
 and a proof of the zeal <»f those that were the 
 true wor^liippi-rs, as als(» to this <lay the true 
 Gttspel-instituted worship of Jesus L'hrist iii. 
 Hence he is said to idolaters to be a snare and 
 a trap, but to the giwlly a glory. I-*a. viii 14; 
 ix. li». 
 
 '{. Do but see how (»od catcluHl tne ii 
 trous Jews, by this means, in their nnu. 
 ness: " .\nd he brought me," saiil the prophet, 
 " into the inner court of the Lonl's house, and 
 behold, at the door of the temple of the I^ird, 
 even between the pon-h and the altar, were 
 about five and twenty men, with their buckn 
 towards the temple uf the I.ord and their fan>s 
 towards the e«»t." 
 
278 
 
 BUNYAN'S COMPLETE WORKS. 
 
 It was therefore, as I said, set with its face 
 towards the east to prevent false worships and 
 detect idolaters. 
 
 4. From the east also came the most blasting 
 winds— winds that are destructive to man and 
 beasts, to fruit and trees, and ships at sea. 
 Ex. X. 13 ; Job xxvii. 21 ; Ezek. xvii. 10 ; and 
 xix. 12 ; Ps. xlviii.. 7 ; Ezek. xxvii. 26. 
 
 I say the east wind, or that which comes from 
 thence, is the most hurtful ; yet you see the 
 temple hath set her face against it to show that 
 the true Church cannot be blasted or made 
 turn back by any affliction. It is not the east 
 winds, nor none of their blastings, that can 
 make the temple turn about. Hence he saith 
 that Jacob's face shall not wax pale. And 
 again, " I have made thy face strong against 
 their faces, and that the gates of hell shall not 
 prevail against it." Isa. xxix. 22 ; Ezek. iii. 8 ; 
 Matt. xvi. 18. 
 
 5. It might be also built with its face to- 
 wards the east to show that the true Church 
 looketh, as afore I hinted, for her Lord and 
 King from heaven, knowing that at his com- 
 ing he will bring healing in his wings; for 
 from the east he will appear when he comes 
 the second time without sin unto salvation, of 
 which the sun gives us a memento in his rising 
 there every morning. " For as the lightning 
 cometh out of the east, and shineth unto the 
 west, so shall also the coming of the Son of 
 Man be." 
 
 6. Christ, as the north pole, draws those 
 touched with the loadstone of his word, with 
 the face of their souls towards him, to look for 
 and hasten to his coming. And this also is 
 signified by the temple standing with its face 
 towards the east. 
 
 X. Of the Courts of the Temple. 
 I perceive that there are two courts belong- 
 mg to the temple. The first was called the 
 outward court. Ezek. xl. 17 ; xlvi. 21. 
 
 1. This was that into which the people of 
 necessity first entered when they w^ent to w^or- 
 ship in the temple ; consequently that was it in 
 and by whi( li the people did first show their 
 desires to be the worshippers of God. And 
 this answers to those badges and signs of love 
 to religion that people have in face or out- 
 ward api)earance. Matt. xxv. 27 ; 2 Cor. x. 7. 
 
 2. In this, though here may sometimes be 
 truth, yet oftener lies and dissimulation; 
 wherefore commonly an outward appearance 
 is set in opposition to faith and truth, as the 
 rvutwq.rd is in opposition to the inner court, 
 
 and outward to the inner man; and that is 
 when it is by itself, for then it profits nothing. 
 
 3. Hence, though the outward court wais 
 something to the Jews, because by outward 
 bodies they were distinguished from the Gen- 
 tiles, yet to us it is little, for now he is not a 
 Jew who is one only outwardly. Therefore all 
 the time of the beast's reign this court is given 
 to be trodden under foot;, for, as I said, out- 
 ward show will avail nothing when the beast 
 comes to turn and toss up professors with his 
 horns. Rev. xi. 12. 
 
 4. But as there was an outward, so there was 
 an inner court — a court that stood nearer to 
 the temple, and so to the true practical part of 
 w^orship, than that outward court did. 
 
 5. This inner court is that which is called 
 " the court of the priests," because it was it in 
 which they boiled the trespass-offering, and in 
 which they prepared the sin-offering for the 
 people. 
 
 6. This court, therefore, was the place of 
 practice and of preparation to appear before 
 God, w^hich is the first true token of a sincere 
 and honest mind. Wherefore here, and not ir\ 
 the outward court, stood the great brazen altar, 
 which was a type of Christ, by whom alone 
 true worshippers make their approach with 
 acceptance unto God. Also here stood the 
 great brazen scaffold, on which the king 
 kneeled when he prayed for the people, a type 
 of Christ's prayers for his when he was in the 
 world. 2 Chron. vi. ; John xiii. 17. 
 
 7. Wherefore this court was a type of prac- 
 tical worship, and so of our praying, hearing, 
 and eating before God. There belonged to 
 this court several gates, an east, a south, and 
 a north gate ; and when the people of the land 
 went into this court to worship, they were not 
 to go out at the gate by which they came in, 
 but out of the gate over against it, to show 
 that true Christians should persevere right on, 
 and not turn back, whatever they meet with 
 in the way. " He that entereth in by the way 
 of the north gate to worship shall go out by 
 the way of the south gate; and he that en- 
 tereth in by the way of the north gate, he shall 
 not return by the way of the gate whereby he 
 came in, but shall go forth over against it." 
 
 8. These courts were places of great delight 
 to the Jews, as both feigned and sincere 
 profession is to those that practise therein. 
 Wherefore, when the Jews did enter into these, 
 they did use to do it with praise and pipe, as do 
 both hypocrites and sincere ones. So then, 
 when a man shall tread in both these courr.s. 
 
SOLOMOS'S TEMPLE SPIRITUALIZED. 
 
 279 
 
 and sli:ill turn what lie seems to be into what 
 he shonltl he in reality, then, and not till then, 
 he treads them as he should ; for then he makes 
 the outward court, and his treading there, hut 
 a passage to that which is more inwanl and 
 sincere. Hut he that stays in the outward one 
 is but such un one as pleases not G<Hi, for that 
 he wants the practice of what he professes with 
 hii mouth. 
 
 XI 0/ the f/reat Brazen Altar that stooil in the 
 Inner Court of the J'empie. 
 In the inner court stooti the great brazen 
 altar which Salomon made. This is evident, 
 for that when he kneele«l upon the suifVold to 
 pray he kneeled before tiiis altar. See Kx. xl. 
 6, 29. 
 
 2. This altar seems to be placed about the 
 middle of this court, over against the porch of 
 the house; and between it and the temple was 
 the place where Zechariah was slain. This 
 Altar w:ls calle«l "the altar of burnt-ofl'ering," 
 and therefore it was a type of Christ in his 
 dignity. For Christ's body was our true burnt- 
 otfering, of which the bodii's of the sacriliccd 
 l)eastji were a type: now that altar upon which 
 his iKxly was otlered wju his divinity or God- 
 head, for that, and that only, could bear up 
 tliat otfering in the whole of its sutferings: 
 ind that theretore, and that only, was to rc- 
 
 ci'ive the fat, the glon.-. Hence it is said, " He 
 through the eternal Spirit otlered himself with- 
 out spot to God." 
 
 3. For Christ is priest, and sacrifice, and 
 altiir, and all. And as a priest he otTered, as a 
 -acritice he suffered, and as Ci«k1 he supportitl 
 ills hunumity in that suffering of all the pains 
 it underwent. CJal. i.4; eh. ii. 20; 1 Pet. iii. 18; 
 Heb. \x. 14. 
 
 4. It was then Christ's Godhead, not the tree, 
 that was the altar of burnt-otfering, or that by 
 which Christ otferctl himself an otfering and a 
 micritieo to (i<Kl for a sweet-smelling savour. 
 
 5. That it was not the tree is evident, for 
 that could not sanctify the gift, to wit, his 
 Nxiy; but Christ ollirmcth "that the altar 
 iw.nctifieth the gift;" and by »c saying he af- 
 tirmrth tiuit the altar on which he ofrer«l his 
 Wli'iing wiw greater than the offering itself. 
 Matt, xxiii. I'J. 
 
 Now the IxxJy of Christ w^as the gift ; for w) 
 he suith, " I give my flesh for the life of the 
 world." 
 
 But now what thing is that which is greater 
 than his [hmW save the altar, his divinity, on 
 which it was oflercd? The tree, then, was not 
 
 I the altar which sanetitietli tuw^iit to make it 
 ' of virtue enough to make reconciliation for in 
 I iijuity. John vi. 15. 
 
 Now, since this altar of burnt-offering was 
 thus placed in the inner court, it teaches ua 
 several things: 
 
 First. That those that come only into the 
 outwanl court, or rest in a bare appearance of 
 Christianity, do not, by so doing, cin".c to Jesus 
 Christ; for this altar stands not there. Hence 
 John takes notice only of the temple an<l this 
 altar, and them that worship therein, and leaves 
 out the outward court, and so them that come 
 no farther. Rev. xi. 1, 2. 
 
 Secondly. This teaches tis also that we are 
 to enter into that temple of G«mI by blood. 
 The altar, this altar of burnt-ofbring, sto<Hl as 
 men went into the temple; tlu-y must go by 
 it; yea, there they must leave tlu-ir offering, 
 and so go in an<l worship, even as a token that 
 they came thither by sacrifice and by blood. 
 
 Thirdly. Upon this altar Solomon at the 
 dedication of the temple offered thousands 
 both of o.\i>n and of sheep, to signify surely the 
 al>un<lant worth and richness that would be in 
 the blood of Christ to save when it should be 
 shed for us. " For" his blood is s|M)ken of with 
 an " lu)W much more." " For if the blcHnl of 
 bulls and goats, and the allies of an heifer 
 sprinkling the unclean, .sanctifuth to the puri- 
 fying of the flesh, how much mon- shall the 
 bloo<l of Christ, who tiirough the eternal Spirit 
 offered himself without spot to God, purge 
 your c«)nscience from deu«l works, to serve the 
 living Go<l!" 
 
 Ijvt them not dare to stop or stay in the out- 
 ward court, for there is not this altar. Nor let 
 us flare, when we come into this court, to be 
 careless whether we look to this altar or no. 
 For it is by blood we must enter ; for without 
 shedding of bloml is no remission. Let us 
 always then, when we come hither, wash our 
 hamls in iiuun'ency, ami so compa-^s this holy 
 altar, for that by Christ, who is the altar in- 
 dtH'd, we are rec«M)cilcd to (JckI. Tliis is look- 
 ing unto Jesus; this is coming to (iimI by him, 
 of whom this altar and the sacrifice thereon 
 was a type. 
 
 XII. 0/ the Pillar* that tcrr>- o-j-rr inc j'ureh 
 of the Temple. 
 
 There were divers pillars b<!<>riL'iMg to the 
 temple, but in this place we are confined to 
 HiMMik of oidy two — namely, those which stood 
 before the temple. 
 
 These pillars stood before the p«>rch or en- 
 
280 
 
 BUNYAN'S COMPLETE WOEKS. 
 
 trance into the temple, looking towards tlie 
 altar, the court, and them that were the wor- 
 shippers there : also they were a grace and a 
 beauty to the front of the house. 
 
 1. ihese pillars stood, one on the right hand 
 and the other on the left, at the door of the 
 porch of the temple, and they had names given 
 them (you may be sure) to signify something. 
 The name of that on the right hand was called 
 " Jachin," (God shall establish ;) and the name 
 of that on the left hand was " Boaz," (in it is 
 strength.) 1 Kings vii. 21 ; 2 Chron. iii. 17. 
 
 2. These two pillars were types of Christ's 
 apostles — of the apostles of circumcision, and 
 of the uncircumcision. Therefore the apostle 
 Paul also calleth them pillars, (Gal. ii.,) and 
 Baith that the pillar on the right hand was a 
 type of himself and his companions, who were 
 to go to the uncircumcised and teach the Gen- 
 tiles the way of life. When James, Cephas, 
 and John saith, " Ye who seemed to be pillars 
 perceived the grace that was given unto me ; 
 they gave unto me and Barnabas the right 
 hand of fellowship, that we should go unto the 
 heathen, and they unto the circumcision." 
 
 So, then, these two pillars were types of these 
 two orders of the apostles in this their divers 
 service for God. 
 
 3. And that Paul and Barnabas were signi- 
 fied by those on the right hand — to wit, to be 
 the apostles of the Gentiles — he showeth again 
 where he saith, " I am the minister of Christ 
 to the Gentiles, ministering the grace of God, 
 that the offering up of the Gentiles might 
 be acceptable, being sanctified by the Holy 
 Ghost." 
 
 4. And since the name of this pillar was 
 "Jachin," (God shall establish,) as it showeth 
 that opposition shall attend it, so also that God 
 would bless his Avord preached by them to the 
 Gentiles, to the conversion of numbers of them, 
 maugre all the opi^osition of the enemy. 
 
 5. This is further implied for that they were 
 made of brass ; as he saith of the prophet, " I 
 have made thee a fenced brazen wall, an iron 
 pillar; and their fighting against thee shall 
 nothing at all prevail." Wherefore Paul says 
 of himself, " I am set for the defence of the 
 Gospel, that the truth thereof might continue 
 with you." Phil. i. 17 ; Gal. ii. 5. 
 
 XIII. 0/ (he Height of these Pillars that thus 
 stood be/ore the Porch of the Door of the Tem- 
 ple. 
 
 The pillars were eignteen cubits high apiece, 
 and that is as high, yea, as high again, as the 
 
 highest giant that ever we read of in the world • 
 for the highest of which we read was but six 
 cubits and a span. 
 
 True, the bedstead of Og was nine cubits 
 long, but I trow the giant himself was shorter. 
 Deut. iii. 11 ; 2 Chron. iii. 15. But put the 
 longest to the longest, and set the one upon 
 the shoulders of the other, and yet each pillar 
 was higher than they. 
 
 We have now, as I know of, but few that re- 
 main of the remnant of the giants ; and tliough 
 they boast as if they were higher than Anak, 
 yet these pillars are higher than they. 
 
 These pillars are the highest; you may 
 equal them, and an inch above is worth an ell 
 below. The height, therefore, of these pi.lars 
 is to show us what high dignity God did put 
 upon those of his saints whom he did call to 
 be apostles of the Lamb ; for their ofBce and 
 call thereto is the highest in the Church of 
 God. These men, I say, were made thus high 
 by their being cast in such a mould. Of that 
 which added yet further to their height we will 
 speak anon : we only speak now of the high call 
 by which they, and only they, were made capa- 
 ble of apostolical authority. The apostles were 
 sent immediately, their call was extraordinary, 
 their office Avas universal, they had alike power 
 in all churches, and their doctrine was infal- 
 lible. 
 
 And what can our pretended giants do or 
 say in comparison of these ? The truth is, all 
 other men to these are drawfs, are low, dark, 
 weak, and beneath them, not only as to call 
 and office, but also as to gifts and grace. This 
 sentence, "Paul, an apostle of Jesus Christ," 
 drowneth all. What now are all other titles of 
 grandeur and greatness when compared with 
 this one sentence ? 
 
 True, the men were but mean in themselves ; 
 for what is Paul or A polios, or what was James 
 or John ? Yet by their call to that office they 
 were made highest of all in the Church. Christ 
 did raise them eighteen cubits high, not in con- 
 ceit — for so there are many higher than they — 
 but in office, and calling, and divine authority. 
 
 And observe it, these stand at the door, at 
 the entering into the temple of God, at which 
 they enter that go in thither to worsliip God, to 
 show that all right worship, and that which 
 will be acceptable to God, is by, or according 
 to, their doctrine. 
 
 XIV. Of the Chapiters of the Pillars of the 
 
 Temple. 
 There were also two chapiters made for the 
 
SOLOMON'S TEMPLE SPIRITUALIZED. 
 
 281 
 
 pillars of the temple — for each oue ; and they 
 were five cubit8 high apiece. These were for 
 the adorning of the pillars, and tlu-refore were 
 typos and shadows of that abundance of grace 
 which Ciod did put upon the apostles after the 
 resurrcitiou of our L<jrd. Wherefore, as he 
 -aith here the chapiters were U|>on the pillars, 
 so it daith that great grace w:ls upon all the 
 aposiU-s. Act8 iv. 33. 
 
 Tljcse cliupitors had bchmging to thcni a 
 'jowl, made puniil-fa.shion, and it was placed 
 ipnu the head of them, iH>rha|M to signify 
 heir aptness to receive and largeness to con- 
 tain of tlie dew of heaven, that shadow of the 
 doctrine of the Gospel, which doctrine the 
 :i|>ostK's, aa the chief, were to receive and 
 liold forth to the world for their conversion. 
 Hence, i\n the howls were capable to receive 
 tlie tlew of heaven, these are said to receive 
 grace, an apostleship for obedience to the faith 
 among all uations for his name. 
 
 There was also upon these ehapiters a net- 
 work, «»r nets like unto chei|Uer-work, whicii 
 •*till addi-d t<i their lustre. These nets were 
 they which showed for what intent the apos- 
 tolical olhce wa.s ordained; namely, that by 
 their preaching they might bring many souls 
 to Gotl. And hence Christ calls them fisher- 
 men, saying, " Ye shall catch men." 
 
 The world is compared to a sea, men to 
 fiolie?-, atid the Gospel to a net. As therefore 
 men catch fish with a net, so the apostles 
 caught men by their word ; which word, as I 
 told you, to me is signified by this net-work 
 u|>on the top of these pillars. Sec therefore 
 the mystery of God in these things. 
 
 X\'. Of the Pomiijrannlr* ifljoincil to thv^ 
 Nett on the ( 'httj/itrrt. 
 
 There were also joined to these nets uj)on 
 
 of the grace of God," because u w^ as it were 
 baited with grace and glory, that sinners may 
 be allured and may be taken with it, to their 
 eternal sjilvation. Matt. xxiv. 14; AcU xx. 24. 
 
 Grace and glory, grace and glory I these are 
 the pomegranates with which the word «)f the 
 Gospel is baited, that sinnent may be taken 
 and saved thereby. The argument of old wiuj 
 milk and honey; that wjuj, 1 say, the alluring 
 bait with which Moses drew six hundred 
 thousand out of llgypt into the wilderness of 
 old. Ex. iii. 8. Hut behold, we have pome- 
 granates, two rows of pomegranates, grace and 
 a kingdom, im the bait of the holy Gospel ; no 
 wonder then if, when men of skill did cost 
 this net into the sea, such numlars of fish 
 have been catched even by one .sermon. Act» 
 ii. They baited their nets with taking things 
 — things taking to the eye and taste. 
 
 Nets are truly instruments of death, but the 
 net of the Gospel doth aitch to draw from 
 death; wherefore this net is contrary; life 
 and immortality is brought to light through 
 this. No marvel then if men are so glad, and 
 that for gladness they leap like fishes in a net, 
 when they see them.'ielves catched in this drag 
 of the holy Gospel of the Son of (Jod. They 
 arc catched from death and hell, catched to 
 live with God in glory. 
 
 XVI. 0/ the ChtitiK that rrcir uj>on t/if"- J'lioirs 
 that ftood bfj'ure thf J'rmpie. 
 
 As there were nets to catch, and pome- 
 granates to bait, .so there were chains belong- 
 ing to these chapiters on these pillars. And 
 he made chains, as in the oraele, and put 
 them upon the heailof the chapiters. 2 Chron. 
 iii. !•;. 
 
 But what were these chains a type of? I 
 answer. They were perhaps a type of th(»«e 
 
 the top of the pillars pomegranates in abun- ! bonds which attend the Gospel, by which 
 
 danee, four hundred for the net-work. Pome- 
 u'raiiates, you know, are beautiful to look on, 
 I'!' i-anl to the palate, comfortable to the 
 i'h, and cheering by their juiee. Tlure 
 ;•» be two rt)ws of these pomegranates for 
 jne net-work, and so two rows of them for the 
 o'her. 
 
 And this waM to shon that the net of the 
 1 is not un empty thing, but is sutii- 
 . l)ait«Hl with such varieties as are apt to 
 iiiure the world to be catehed by them. The 
 .iw is but a sound of words, but the (iiMpcl is 
 ;i(>t so; that i» baited with pomegranate]*, with 
 variety of cxcollenl things. Hence it is called 
 'the (uMpel of the kingdom, and the G»s|>el 
 
 souls are taken and tied fast to the horns of 
 the altar. (Jospel grace and Gospid «)bliga- 
 tions are ties and binding things: they can 
 hold those that are entangled by the word 
 Love is strong as death — bands of love and 
 the cords of a man, and chains take hoi 1 on 
 them that are taken by the Gosprl. H-- • ■ 
 S<HJg viii. (j. 
 
 liu^this strength to biml lieth n"t m "Ut 
 waril foree, but in a sweet constraint by virtue 
 of the displays of undeserved If)ve. " The love 
 of Christ constraineth us." Wherefore ju» you 
 find the nct«, so the chains had {Mimegranntc 
 on them. "And he made an hundred porae- 
 granatcfl, and put them u|N>n the chain*." 
 
282 
 
 BUNYAN'S COMPLETE WORKS. 
 
 The chains, then, had baits, as well as the 
 nets, to show that the bands of the Gospel 
 are unresistible goodnesses, such with which 
 men love to be bound, and such as they pray 
 they ir ay hold fast by. He binds his foal to 
 the vine, his saint unto this Saviour. Gen. 
 xiix. 11. ■ 
 
 By these chains there is therefore showed 
 what strength there is in Gospel charms, if 
 once the adder doth but hear them ; never man 
 yet was able to resist them that well did know 
 the meaning of them ; they are mighty to make 
 poor men obedient, and that in word and deed. 
 
 These chains were such as were in the 
 oracle, to show that Gospel bonds are strong 
 as the joys of heaven, and as the glories there 
 can make them chains as in the oracle, as in 
 the most holy place. It is heaven that binds 
 sinners on earth to the faith and hope of the 
 Gospel of Christ. 
 
 XVII. Of the Libj-xvork which was upon the 
 
 Chapiters that were upon these Pillars of the 
 
 Temple. 
 
 These pillars were also adorned with lily- 
 work, as well as with pomegranates and chains. 
 " Chapiters also which were upon the top of 
 the pillars were of lily-work : so was the work 
 of the pillars finished." 
 
 This lily-work is here put in on purpose, 
 even to show us how far off those that were to 
 be the true apostles of the Lamb should be 
 from seeking carnal things, or of making their 
 preaching a stalking-horse to worldly greatness, 
 and that preferment. There was lily-work 
 upon them ; that is, they lived upon the bounty 
 and care of God, and were content with that 
 glory which he had put upon them. " The 
 lilies," saith Christ, " they toil not, neither do 
 they spin, and yet Solomon in all his glory 
 was not arrayed like one of these." 
 
 Thus, therefore, these pillars show that as 
 the apostles should be fitted and qualified for 
 their work, they should be also free from cares 
 ard worldly cumber ; they should be content 
 with God's providing for them, even as the 
 goodly lilies are. And as thus prepared they 
 were set in the front of the house for all min- 
 isters to see and learn, and take examples of 
 them how to behave themselves as to this world 
 in the performing of their office. 
 
 And that which gives us further light in this 
 i«, that this lily- work is said, by divine insti- 
 tution, to be placed " over against the belly," 
 the belly of the pillars, a type of ours. 1 Kings 
 vii. 20, 
 
 The belly is a craving thing; and these 
 things, saith the text, were placed over against 
 the belly, to teach that they should not hu- 
 mour, but put check unto the desires and crav- 
 ings of the belly, or to show that they need 
 not do it, for that he that calls to his work will 
 himself provide for the belly. It is said of the 
 Church that " her belly is as a heap of wheal 
 set about Avith lilies," to show that she sliould, 
 without covetousness, have sufficient, if she 
 would cast all her care upon God, her great 
 provider. This the apostles did, and this is 
 their glory to this day. 
 
 " So was the work of the pillars finished." 
 To live lily-lives, it seems, is the glory of an 
 apostle, and the completing of his office and 
 service for God. But this is directly opposite 
 to the belly, over against the belly, and this 
 makes it the harder work. But yet so living 
 is the way to make all that is done sweet- 
 scented to those that be under this care. Cov- 
 etousness makes a minister smell frowish, and 
 look more like a greedy dog than an apostle 
 of Jesus Christ. Judas had none of this lily- 
 work; so his name stinks to this day. "He 
 that grows like the lily shall cast forth his 
 scent like Lebanon, his branches shall sjn'ead, 
 and his beauty shall be as the olive tree, and 
 his smell as Lebanon." 
 
 Thus lived Christ first ; and thus the apostles 
 next ; nor can any other, as to this, live like or 
 be compared to them. They coveted no man's 
 silver or gold or apparel. They lived like lilies 
 in the world, and did send forth their scent as 
 Lebanon. 
 
 Thus you see of whom these pilkrs were a 
 shadow, and what their height, their chapiters, 
 their bowls, their nets, their chains, their 
 pomegranates, and their lily-work did signify, 
 and hoAf all was most sweetly answered in the 
 antitype. These were men of the first rate; 
 the apostles, I mean, were such. 
 
 XVIII. Of the Fashion of the Temple. 
 Of the length and breadth of the temple I 
 shall say nothing, but as to the height thereof 
 there, methinks, I see something. The temple 
 was higher than the pillars, and so is the 
 Church than her officers ; I say, consider them 
 singly as officers, though inferior a.s to gifts 
 and office ; for as I said before of ministers in 
 general, so now I say the same of the apostles, 
 though as to office they were the highest, yet 
 the temple is above them. Gifts and office 
 make no men sons of God, as so they are but 
 servants of the highest form. It is the Churcli. 
 
S()L'iM->yS TEMPLE SPIRITUALIZED. 
 
 283 
 
 a« such, tluit is the lady, Ji <iiu-on, the briile, 
 the Lamb's wife; and prophets, ajxistles, and 
 ministers, iSic., are but sorviuit.s, stewards, hi- 
 bourers for her go<xl. 
 
 As, therefore, the"iady is above the servant, 
 the (jueen above thestewanl, or the wife above 
 all her husband's officers, so Ls the Church, as 
 ".lult, above these officers. The temple w:w 
 •li^'lier tiian the pillars. 
 
 2 Ajrain, as the temple was hij^hest, so it 
 •I l.irjred itself still upward ; for as it ascende«l 
 ill hei^iit, so it still was wider and wider, even 
 from the lowest chambers to the top. 
 
 The first chambers were but five cubits broad, 
 the midille ones were six, but the hifrhest were 
 seven cubits. 1 Kinp* vi. 5, G. The temple 
 therefore w:is rouiul about some cubits wider 
 than it wjis below ; for there was an eidarging 
 lid an jisceuding about still upward to the 
 -ide chambers, for the winding about wjus still 
 upward round about the house; therefore the 
 breadth of the house wius still upward, and so 
 incrcjisetl from the lowest chambrr to the high- 
 >t, by the midst. 
 
 .\iid this was to show us that (Jod's true 
 I'tspel temple, which is his Church, should 
 ..ave its enlarge<lness of heart still upwards, or 
 most for spiritual and eternal things; where- 
 fore he sjiitb, " Thy heart shall fear and be en- 
 lar<r«««l :" that is, be most affected with things 
 . •'where Christ sitteth at tiie right haml 
 I <l." Indee«l, it is the nature of grace to 
 enlarge itself still upward, and to make the 
 heart widest for the things that are alxive. 
 
 The temple, therefore, was narrowest down- 
 wartU, to show that a little of earth, or this 
 wi»rl«l, should serve the Church «>f (Jml. And 
 having fiKxl and raiment, let us be therewith 
 content. 
 
 Hut now, upwanls and as to heavenly things, 
 
 M' are conuuanded to be covetous as to them, 
 
 iiid after them to enlarge ourselves, both by 
 
 if fashion of the temple as well as by express 
 
 A.tnU. 
 
 Since then the temple was widi-st upwarti, 
 
 t us imitate it and have our conversation in 
 
 i>aven. Lei our eyes, our ears, our luinds, 
 
 iiid benrts, our prayerw, and groans, be most 
 
 • r thinirs ab«ive. Lot us o|K'n our mouths as 
 
 i tiiat is chapt doth for the latter 
 
 ,<■ things that are eternal. Job xxix. 
 
 .'.; ; I's. Ixxxi. 10. 
 
 { Mtsrrve again that the lowest partu of the 
 
 t'lnplc were the narrowwt parts of the temple ; 
 
 -I tluie»o in the ('hurch who are nearest or nwwt 
 
 ■ncerned with earth arc the mo)tt narrow- 
 
 spirited as to the things of Ci<m.1. Hut now let 
 even such a one be takt-n up higher, to above, 
 to till- uppermost parts of the tenipk-, and there 
 he will be enlarged and have his heart stretched 
 out. For the temple yf»u see was widi-st up- 
 wards; the higher the more it ia enlarged. 
 Taul being once caught up into paradise, 
 could not but Ik" there enlargt>d. 2 Cor. xii. 
 
 One may say of the fashion of the teutple, 
 as some say of u lively picture. It speaks. I 
 siiy, its form and fashion speaks; it says to all 
 saints, to all the churches of ( 'hrist, 0|>en your 
 hearts for heaven, be ye eohirged upwanis. 
 
 I read not in .Scripture of any house Init 
 this that w:ts thus enlarge<l upwards; nor \t 
 there anywhere, save only in the Church of 
 Ciotl, that which doth answer this similitude. 
 
 All other are wl(le>t downward, and have 
 the largest heart for earthly things: the ("hurch 
 only is widest upwards, an«l has its greateat 
 enlargements towards heaven. 
 
 XIX. Of the Outxcard (ilory of the Temple. 
 
 I do also think that .ns to this there was a 
 great expression in it : I mean, a voice of CmkI, 
 a voice that teacheth the New Testament 
 Church to carry even conviction in her out- 
 ward usages, that, I say, might give conviction 
 to the worM. And besides this of its enlarging 
 upwards, there was such an outward beauty 
 Hiid irlory put upon it as was alluring to be- 
 hoMers. The stones were curiously carvwl 
 and excellently joined together; its outward 
 show was white and glittering, to the dazzling 
 of the eyes of the beholders; yea, the disciples 
 themselves were taken with it, it was so ad- 
 mirable to behold. Hi-nce it is said they came 
 to Christ to show hin» the building of the 
 temple : " Mjister," said they, " see what man- 
 ner of stones and what buildings are here." 
 And hence it is said that kings and the mighty 
 of the earth were taken with the glory of it : 
 " Because of thy temple at .lerusalem shall 
 kings bring presents unto thee;" a-* it is, IN. 
 Ixviii. 21>, :{1. 
 
 Kings, (Jentile kings, they shall be so tjiken 
 witli the sight of the outwanl glory of it, for 
 they were n«>t suffered to go into it ; no uncir- 
 cumeise<l were admitteil in thither. It was, 
 therel'ore, with the outward glorj- of it with 
 which the belrdders were thus taken. 
 
 H«r enlarging upward, as that w 
 us what the inward atre<-ti<>ns of • 
 ahould be, (Col. iii. 1, 2, 3.i S4) her cunous out- 
 ward adorning and beauty was a figure of the 
 beauteous and holy conversjition of the godly 
 
284 
 
 BUNYAN'S COMPLETE WORKS. 
 
 And it is brave when the world are made to 
 Bay of the lives and conversation of the saints, 
 as they were made to say of the stones and 
 outward building of the temple, Behold what 
 Christians and what goodly conversations are 
 here ! I say it is brave when our light so shines 
 before men that they, seeing our good works, 
 shall be forced to glorify our Father which is 
 in heaven. Matt. v. 16. 
 
 Hence this is called our adorning wherewith 
 we adorn the Gospel, and that by which we 
 beautify it. Tit. ii. 10. 
 
 This, I say, is taking to beholders, as was 
 this goodly outside of the temple. And with- 
 out this, what is to be seen in the Church of 
 Ood? Her inside cannot be seen by the 
 world, but her outside may. Now, her out- 
 side is very homely and without all beauty 
 save that of the holy life ; this only is her vis- 
 ible goodliness. This puts to silence the ignor- 
 ance of foolish men. This allures others to 
 fall in love with their own salvation, and 
 makes them fall in with Christ against the 
 devil and his kingdom. 
 
 XX. Of the Porch of the Temple. 
 We come next to the porch of the temple 
 that is commonly called Solomon's. 
 
 1. This porch was in the front of the house, 
 and so became the common way into the tem- 
 ple. 1 Kings vi. 3 ; 2 Chron. iii. 4. 
 
 2. This porch, therefore, was the place of 
 reception in common for all, whether Jews or 
 religious proselytes, who came to Jerusalem to- 
 worship. 
 
 3. This porch had a door or gate belonging 
 to it, but such as was seldom shut, excejjt in 
 declining times, or when men put themselves 
 into a rage against those better than them- 
 selves. 
 
 4. This gale of this porch was called " Beau- 
 tiful," even the beautiful gate of the temple, 
 and was that at which the lame man lay to 
 beg for an alms of them that went in thither 
 to worship. Acts iii. 1, 2, 10. 
 
 Now, then, since this porch was the common 
 jilace of reception for all worshippers, and the 
 [)lace also where they laid the beggars, it looks 
 as if it were to be a type of the Church's 
 bosom for charity. Here the proselytes were 
 entertained, here the beggars were relieved 
 and received alms. These gates were seldom 
 shut ; and the houses of Christian compassion 
 should be always open. This, therefore, beau- 
 tified this gate, as charity beautifies any of the 
 i^Uurches. Largeness of heart and tender com- 
 
 passion at the church door is excellent ; it is 
 the bond of perfectness. 1 Cor. xii. and xiii. 
 
 The church porch to this day is a place for 
 beggars, and perhaps this practice at first was 
 borrowed from the beggars lying at the temple 
 gate. This porch was large, and so should the 
 charity of the churches be. It was for length 
 the breadth of the temple, and of the same 
 size with the holiest of all. 
 
 The first might be to teach us in charity we 
 should not be niggardly ; according to the 
 breadth of our ability we should extend it to 
 all the house ; and that in our so doing the 
 very emblem of heaven is upon us, of which 
 the holiest was a figure ; as therefore we have 
 opportunity, let us do good to all, &c. 
 
 It is a fine ornament to a true church to 
 have a large church porch, or' a wide bosom, 
 for reception of all that come thither to wor- 
 ship. This was commanded to the Jews, and 
 their glory shone when they did accordingly : 
 " And it shall come to pass, in what place the 
 stranger sojourneth, there shall ye give him 
 his inheritance, saith the Lord God." 
 
 This jiorch was, as I said, not only for 
 length the breadth of the temijle, and so the 
 length and breadth of the holiest, but it was, 
 if I mistake not, for height far higher than 
 them both ; for the holy place was but thirty 
 cubits high, and the most holy but twenty, but 
 the porch was in height an hundred and twenty 
 cubits. This beautiful porch, therefore, was 
 four times as high as the temple itself. 
 
 One excellent ornament, therefore, of this 
 temple was for that it had a porch so high — 
 that is, so famous for height — so high as to be 
 seen afar off. Charity, if it be rich, runs up 
 from the church like a steeple, and will be 
 seen afar off, I say, if it be rich, large, and 
 abounds. Christ's charity was blazed abroad ; 
 it was so high no man could hide it : and the 
 charity of the churches will be seen from 
 church to church, yea, and will be spoken of 
 to their commendation in every place, if it bo 
 warm, fervent, and high. Mark vii, 36. 
 
 XXI. Of the Ornaments of the Porch of the 
 Temple. 
 
 There were three things belonging to tha 
 porch, besides its height, that was an orna- 
 ment unto it : 
 
 1. It was overlaid within with gold. 
 
 2. It had the pillars adjoined unto it. 
 
 3. It was the inlet into the temple. 
 
 First, it was overlaid with gold. Gold oft" 
 times was a type of grace, and particularly of 
 
SOL OMOy 'S TEMPI E SPIR I T I'M. I ZED. 
 
 2i<ri 
 
 the grac»' of love. Tluit in Solonum's chariot 
 called " gold" id yet again mentioned by tlie 
 name "love." Song iii. 9, 10. As it is in the 
 Church, the grace of love \a as gold. It bs the 
 greatest, the richest of graces, and that which 
 abides for ever. Uence they that .tliow much 
 love to saint.s are said to be rich. 1 Tim. vi. 17, 
 IS, ly. And hence charity is called a treas- 
 ure, a trea.-'Ure in the heavens. Luke xii. 3.S, ;}4. 
 L<ve is a golden grare; let then the churche.M, 
 aa tljo {.orch of the temple was, be inlain with 
 love as gold. 
 
 Secondly, it had the pillars adjoined to it, 
 the which, besides their stateliness, seem to be 
 Uicre typically to teach example. For there 
 was s-eii, by the space of four cubits, their 
 lily-work in the porch. 1 Ki"}?* vii. ll». 
 
 Of their lily-work I spake before. Now that 
 llu-y were so placed that they might be seen 
 in tlie porch of the house, it seems to be for 
 example to teach the Church that she should 
 live without worldly care, jls did the apostles, 
 the fir^t planters of the Church. .Vnd let 
 ministers do this : they are now the pillars of 
 the churches, and they staml before the porch 
 of the house; let them also show their lily- 
 work to the house, that the Church may learn 
 3f them to be without carefulness as to worldly 
 things, and also to be rich in love and charity 
 towards the brethren. 
 
 A covetous minister is a base thing, a pillar 
 3lore symbolizing Lot's wife than an holy 
 Apostle of Jesus Christ; let them, since they 
 jtand at the door, and since the eyes of all in 
 the |)orch are upon them, be patterns and ex- 
 amples of goo<l works. 1 Tim. vi. 10, 11, Vl\ 
 Tit. ii. 7. 
 
 Thirdly, another ornament unto this porch 
 A-as, that it was an inlet into the temple. 
 
 < 'harity is it which recoiveth orphans, that 
 riceivelh the poor and afflicted into the 
 Church. Worldly love, or that which is 
 carnal, shuts up bowels, yea, and the church 
 doors t<»o, against the jxjor of the flock ; 
 wherefore Ioc»k that this kind of love be never 
 oiuntonanced by you. Crave that rather 
 which \» a fruit of the Spirit. 
 
 O churches, let your ministers be beautified 
 with your love, that they may beautify y<m 
 with their love, and also be an ornament unto 
 you and to that Goh{h>1 they minister to you, 
 tor Jesus Christ's sake. 
 
 XXII. 0/ the A»crnl by tc/tirh thnj trrnl up 
 
 into the Porch of the Temple. 
 1. This iiorch also had certain stcpe, by 
 
 I which they went up into the iiouse of thi 
 I^>rd. I know not directly the number uf 
 them, though K/ekiel speaks something about 
 it. K/ek. xl. 38, 39. Hence, when men went 
 to worship into the temple they were said 
 to go up in the house of the Lord. Ii*a. 
 xx.xviii. 22. 
 
 These steps, which were the ascent to the 
 temple, were so curiously set and al^-o finely 
 wrought that they were amazing to Ithold. 
 Wherefore, when the queen of Sneba, who 
 came to prove Solomon's wisdom, saw the 
 house which he had built, and his ascent by 
 which he went up int<( the house of the Lord, 
 she had r>o more spirit in her. She was by 
 that sight (|uite drowneil and overcome. 1 
 Kings X. 4, 5, 
 
 2. These steps, whether cedar, gold, or 
 stone, yet that which added to tlu-ir adorn 
 nient wjls the wonderment of a (pieen. .\n«l 
 whatever they were made of, to be sure they 
 were a shadow of those steps which we should 
 take to and in the house (»f (Jod. Steps of 
 God. Ps. Ixxxv. 13. Steps ordered by him. 
 Ps. xxxvii. 22. Steps ordered in his word. 
 Ps. cxix. 133. Steps of faith. Ilom iv. 12. 
 Steps of the Spirit. 1 Cor. xii. IR. Steps of 
 truth. 3 John 4. Steps washed with butter. 
 Job xxix. G. Steps taken before or in tlx- 
 presence of (io<l. Steps butte<l an«l bounded 
 by a divine rule. These are steps indeed. 
 
 3. There are, therefore, no such steps lu. 
 these to be found anywhere in the world. .V 
 step to honour, a step to riches, a step to 
 worldly glory, these are everj-where; but 
 what are the.>>e to the ste{>s by which men do 
 a.scend or go up to the house of the Lord I 
 
 lie, then, that entereth into the hoiiwof the 
 Lord is an ascending man; as it is ><aid of 
 Moses, he went up into the mount of (i<jil. Ii 
 is ascending to go into the house of tJod. The 
 world believe not this ; they think It is going 
 downward t(» go uj) to the house of (io«l, but 
 they are in a horrible mistake. 
 
 The steps, then, by which men went up into 
 the temple are, an«l ought to be, opposed to 
 those which men take to their lusts and enipt* 
 glories. Hence, such steps are .said not only 
 to decline from God, but to take hold of the 
 path to death and hell. 
 
 The steiw, then, by which men weni up to 
 the house of the I>ord were stignificative of 
 those sto|>s which men take when they go lu 
 Go<l, to heaven, and glory ; for these steps were 
 
 i the way to God. to (>od in his holy temple. 
 
 i But how few are tiiere that, as tho quciu of 
 
2S6 
 
 BUNYAN'S COMPLETE WORKS. 
 
 the South, are taken with these goodly steps ! 
 Do not most rather seek to push away our feet 
 froiu taking hold of the path of life, or else 
 lay snares for us in the way ? But, all these 
 notwithstanding, the Lord guide us in the 
 way of his steps : they are goodly steps, they 
 are the best. 
 
 XXITI. 0/ (he Gates of the Porch of the 
 Temple. 
 
 1 . The porch, at which was an ascent to the 
 temple, had a gate belonging to it. This gate, 
 according to the prophet Ezekiel, was six 
 cubits wide. The leaves of this gate w-ere 
 double., one folding this way, the other folding 
 that. Ezek. xl. 48. 
 
 Now here some may object and say, Since 
 the way to God by these doors was so wide, 
 why doth Christ say the way and gate is 
 narroiP ? 
 
 Answer. The straitness, the narrowness must 
 not be understood of the gate simply, but be- 
 cause of that cumber that some men carry with 
 them that pretend to be going to heaven. Six 
 cubits! What is sixteen cubits to him who 
 would enter in here with all the world on his 
 back? The young man in the Gospel, who 
 made such a noise for heaven, might have 
 gone in easy enough, for in six cubits' breadth 
 there is room ; but, poor man, he was not for 
 going in thither, unless he might carry in his 
 houses upon his shoulder too, and so the gate 
 was strait. Mark x. 17-23. 
 
 Wherefore he that will enter in at the gate 
 of heaven, of which this gate into the temple 
 was a type, must go in by himself, and not with 
 his bundles of trash on his back ; and if he will 
 go in thus, he need not fear there is room. 
 "The righteous nation that keep the truth, 
 they shall enter in." 
 
 2. They. that enter at the gate of the inner 
 court must be clothed in fine linen ; how, then, 
 shall they go into the temple that carry the 
 clogs of the dirt of this world at their heels? 
 Thus saith the Lord, " No stranger uncircum- 
 cised in heart or uncircumcised in flesh shall 
 ei:tcr into my sanctuary." 
 
 3. The widen ess therefore of this gate is for 
 this cause here made mention of — ^to wit, to 
 encoiirage them that would gladly enter there- 
 at according to the mind of God, and not to 
 flatter them that are not for leavinsr of all for 
 God. 
 
 4. Wherefore let such as would go in re- 
 member that here is room, even a gate to enter 
 in at, six cubits wide. We have been all this 
 
 while but on the outside of the temple, even 
 in the courts of the house of the Lord, to see 
 the beauty and glory that is there. The 
 beauty hereof made men cry out, and say, 
 " How amiable are thy tabernacles, O Lord of 
 hosts ! my soul longeth, yea fainteth, for the 
 courts of the Lord ;" and to say, " A day in 
 thy courts is better than a thousand." 
 
 XXIV. Of the Pinnacles of the Temple 
 
 1. Thei'e were also several pinnacles belong 
 iug to the temple. These pinnacles stood ou 
 the top aloft in the air, and were sharp, and so 
 diflicult to stand upon : what men say of their 
 number and length I waive, and come directly 
 to their signification. 
 
 2. I therefore take these jjinnacles to be 
 types of those lofty, airy notions with which 
 some men delight themselves while they hover 
 like birds above the solid and godly truths of 
 Christ. Satan attempted to entertain Christ 
 Jesus with this type and antitype at once when 
 he set him on one of the pinnacles of the 
 temple, and oflered to thrust him upon a false 
 confidence in God by a false and unsound in- 
 terpretation of a text. Matt. iv. 5, 6 ; Luke 
 iv. 9, 10, 11. 
 
 3. You have some men who cannot be con- 
 tent to worship in the temple, but must be aloft ; 
 no place will serve them but pinnacles, pinna- 
 cles, that they may be speaking in and to the 
 air, that they may be promoting their heady no- 
 tions, instead of solid truth ; not considering 
 that now they are where the devil would have 
 them be, they strut upon their points, their 
 jjinnacles; but, let them look to it, there is 
 difficult standing upon pinnacles; their neck, 
 their soul, is in danger. We read, God is in 
 his temple, not upon these pinnacles. Ps. xi. 
 4 ; Hab. ii. 20. 
 
 4. It is true, Christ was once upon one of 
 these, but the devil set him there, with intent 
 to dash him in pieces by a fall ; and yet even 
 then told him if he would venture to tumble 
 down he should be kept from dashing hi? foot 
 against a stone. To be there, therefon\ was 
 one of Christ's temptations, consequently one 
 of Satan's stratagems ; nor went he thither 
 of his own accord, for he knew that there 
 was danger; he loved not to clamber pin- 
 nacles. 
 
 5. This should teach Christians to be low 
 and little in their own eyes, and to forbear to 
 intrude into airj' and vain speculations, ajid to 
 take heed of being puffed up with a foul and 
 empty mind. 
 
SOLOMOX'S TEMPLE SPIRITUALIZED. 
 
 287 
 
 XXV. Of the Porters of the Temple. 
 
 1. There were porterd belonging to the tem- 
 ple. In David's time their number wiw four 
 thousand men. 1 Cbron. xxiii. 5. 
 
 2. The porters were of the Levites, and 
 llieir work was to watch at every gate of the 
 house of the Lord — at the gate of the outer 
 court, at the gates of the inner court, and at 
 (lie door of tlie temple of the I^)rd. 
 
 3. The work of the porters, or rather the 
 iea.son of their watching, was to look that none 
 not d'lly qualified entereil into the house of the 
 Lord. "Jle set," .saith the text, " porters at 
 the gates of the house of the Lord, tliat none 
 which Wits unclean in any thing should enter 
 in." 
 
 4. The excellency of the porters lay in these 
 three thingn : their watchfulness, diligence, 
 and valour to make resistance to those that us 
 unfit would attempt to enter those courts and 
 the house of (.uhI. 
 
 5. These porters were ty|>es of our CJospol 
 ministers, a.s tliey are set to be watciimeii in 
 and over the Church and the holy things of 
 ( tod. Therefore, sis Christ gives to every man 
 in the Church his work, "so he commands the 
 porter to watch." Isa. xxi. IL 
 
 G. Sometimes every awakened Christian is 
 sjiid to be a porter, ami such at Christ's first 
 knock open unto him immediately. Luke xii. 
 .it), 37, 38, 3U. 
 
 7. The heart of a Christian is also sometimes 
 called the porter, for that when the true Shep- 
 herd comes to it, to him this porter openeth also. 
 John X. 3. 
 
 8. This hist has the Ixwly for his watch-house ; 
 tlic eyc« and ears for his |><>rtholes; Uie tongiie 
 wherewith to cry. Who cunies there? 08 also t«) 
 call for aid when any thing unclean shall at- 
 tempt with force and violence to enter in to de- 
 file the hou.se. 
 
 XXVL (y the Charge of tk'- Porters nf tht 
 Temple more jHirticularhj. 
 
 1. The charge of the iM)rtc'rs wits, to keep 
 iiieir watch in four square even round alMtul 
 the temple of < mmI. Thus it wait ordained by 
 David, before him by Moses, and after him by 
 Solomon hi.« xon. 
 
 2, The p -loine of them, the charge 
 ■ t" the tre.i- i!»ers; iM)me of them had 
 
 the charge of the ministering veswcU, even to 
 bring theni in and out by tale; also the open- 
 ing and sliutting of the gatm of the houae of 
 iie Lord wa.s a part of their calling and otHce. 
 L I tul'l you the i>orters were tyiK-j» of our 
 
 Gospel ministers, as they were watchmen in 
 and over the house of God; and therefore in 
 that they were thus to watch round about the 
 temple, what is it but to show how diligent 
 Satan is, to see if he may get in somewhere, 
 by some means, to defile the Church «tf Ciod. 
 He goes round and round us, to sec if he cun 
 find a hoghole for that purpose. 
 
 2. Tills also showeth that the Church itsolf, 
 without itii watchmen, is a weak, feeble, and 
 very helpless thing. What cun the lady or 
 mistress do t«> defend herself against thievea 
 and sturdy villains if there be none but she 
 at home? It is .said, When the Slu-phenl ii 
 smitten the slieep will be scattered. Wluit 
 could the temple do without the watchiiH-ii? 
 
 3. Again, in that the porters had charge of 
 the treasure-chambers, (as it is 1 Chron. ix. 
 26,) it is to intimate that the treitsures of the 
 Gospel are with the ministers of our GjImI, and 
 that the Church, next to Christ, shoul«l seek 
 them at the mouth. "We have this ticjisure 
 in earthen vessels," saith Paul, and they arc 
 stewards of the "manifold mysteries of (Jod." 
 
 4. These are G(Krs true scribes, and bring 
 out of their treasurj- things new and old; or, 
 as he saith in another place, "At our gates" — 
 that is, where our porters watch — "are all 
 nianiHT of pleasant fruit, which I have laid up 
 for thee, <) my beloved." 
 
 5. Further, some «»f them had charge of the 
 ministering vessels, and they were to bring 
 them in and out by tale. 1 Chron. ix. 18. 
 
 L If by mini.stering vessels you understand 
 Gospel ordinance's, then you see who luus the 
 charge of them — to wit, the watchmen and 
 ministers of the word. 
 
 2. If by ministering vessels yoi^'^ean tlie 
 members of the Church, for they are also 
 ministering vciwcis, then you sec who has the 
 care of them — to wit, the p:Lstors, the G<»s|k?i 
 ministers. Therefore "obey them that have 
 the rule over you, for they watch for your 
 souls as they that mu-st give an account; thai 
 they may do it with joy, and not with grief 
 for that is unprofitable to you." 
 
 3. The o|>cniiig of the gates did alvi U'long 
 to the |M)rter, t<t show that the p->wer of the 
 keys — to wit, of opening and shutting, of let- 
 ting in ami keeping out of the Clmreh- Uolii 
 niinislerially belong to these wat<limen. 
 
 4. The conclusion is, then. Let the churchca 
 love iheir pasti»rs, hear their pXHtori, W ruled 
 by their pastors, and sulVer them-'<lve)» to be 
 watchcfl over, an<l to be < ' unfiled, 
 and if need be reprovetl ai. . by their 
 
288 
 
 BUNYAN'S COMPLETE WORKS. 
 
 pastors. And let the ministers not sleep, but 
 be watchful, and look to the ordinances, to the 
 souls of the saiuts, and the gates of the churches. 
 Watchmen, watchmen, watch ! 
 
 XXVII. Of the Doors of the Temple. 
 Now we come to the gate of the temple- 
 namely, to that which led out of the porch 
 into the holy place. 
 
 1. These doors or gates were folding, and 
 they opened by degrees. First, a quarter, and 
 then a half, after that three quarters, and last 
 of all the whole. These doors also hanged 
 upon hinges of gold, and upon posts made of 
 the goodly olive tree. 1 Kings vi. 33, 34 ; Ezek. 
 xli. 23, 21. 
 
 2. These doors did represent Christ, as he is 
 the v>'ay to the Father, as also did the door of 
 the tabernacle, at which the people were wont 
 to stand when they went to inquire of God. 
 Wherefore, Christ saith, "I am the door, 
 (alluding to this:) by me, if any man enter, he 
 shall be saved, and shall go in and out and 
 find pasture." 
 
 1. "I am the door." The door into the 
 court, the door into the porch, the door into 
 the temple, the door into the holiest, the door 
 to the Fatlier. But now we are at the door of 
 the temi^le. 
 
 2. And observe it, this door by Solomon was 
 not measured, as the door of the porch was; 
 for though the door into the court and the 
 door into the porch were measured, to show 
 that the right to ordinances and the inlet into 
 theChurch are to be according to a prescript 
 rule, yet this door was not measured, to show 
 that Christ, as he is the inlet to saving 
 grace, is beyond all measure and unsearchable. 
 Hence his grace is called unsearchable riches, 
 and that above all we can ask or think, for 
 that it passeth knowledge. Eph. iii. 8, 19, 20. 
 
 3. It is therefore convenient that we put a 
 note upon this, that we may distinguish rule 
 SJid duty from grace and pardoning mercy; 
 for, as I said, though Christ, as the door to out- 
 ward privileges, is set forth by rule and meas- 
 ure, yet, as he is the door to grace and favour, 
 never a creature, as yet, did see the length and 
 breadth of him. Eph. iii. 17, 18, 19. 
 
 4. Therefore, I say, this gate was not meas- 
 ured, for what should a rule do here where 
 things are beyond all measure ? 
 
 5. This gate being also to open by degrees 
 is of signiiication to us; for it will be opening 
 fii-st by one fold, then by another, and yet will 
 never be set wide open until the day of judg- 
 
 ment. For then, and not till then, will the 
 whole of the matter be open. " For now we see 
 through a glass darkly, but then face to face ; 
 now we know but in part, but then shall we 
 know even as we are known." 
 
 XXVIII. Of the Leaves of this Gaii of the 
 Temple. 
 
 The leaves of this gate or door, as I told you 
 before, were folding, and so, as was hinted, 
 have something of signification in them. For 
 by this means a man, especially a young disci- 
 ple, may easily be mistaken, thinking that the 
 whole passage, when j'et but a part, was open, 
 whereas three parts might yet be kept undis- 
 covered to him. For these doors, as I said be- 
 fore, were never yet so wide open, I mean in 
 the antitype ; never man yet saw all the riches 
 and fulness which is in Christ. So that, I say, 
 a newcomer, if he judged by present sight, es- 
 pecially if he saw but little, might easily be mis- 
 taken ; wherefore such, for the most part, are 
 most horribly afraid that they shall never get 
 in thereat. 
 
 How sayest thou, young comer ? — is not this 
 the case with thy soul? So it seems to thee 
 that thou art too big, being so great, so tun- 
 bellied a sinner. But, O thou sinner, fear 
 not : the doors are folding doors, and may be 
 opened wider and wdder again after that; 
 wherefore when thou comest to this gate, and 
 imaginest there is not S2)ace enough for thee to 
 enter, knock, and it shall be wider opened unto 
 thee, and thou shalt be received. Luke xi. 9 ; 
 John ix. 37. So, then, whoever thou art that 
 art come to the door of which the temple door 
 was a type, trust not to thy first conceptions of 
 things, but believe there is grace abundant: 
 thou knowest not yet what Christ can do. The 
 doors are folding doors : he can do exceeding 
 abundantly above all that we can ask or think. 
 Eph. iii. 20. 
 
 The hinges on which these doors do hang 
 were, as I told you, gold, to signify that they 
 both turned upon motives and motions of love, 
 and also that the openings thereof were rich. 
 Golden hinges the gate to God doth turn upon. 
 
 The posts upon which these doors did hang 
 were of the olive tree, that fat and oily tree, 
 to show that they do never open with lothnesa 
 or sluggishness, as doors do whose hinges 
 wanteth oil. They are always oily, and so 
 open easily and quickly to those who knock at 
 them. Hence you read that he that dwells 
 in this house gives freely, loves freely, and 
 doeth us good with all his heart. Yea, saith he. 
 
SOLOMOS'S IJ.MI'J.J: snr.ll l m.i/.i.d. 
 
 •289 
 
 ** I will rejoice over them to do them goinl, miuI 
 I will plant them in tliis laiul Jissureilly with 
 my whole heart ami with my whole soul." 
 
 Wherefore the oil of grace, siguifieil hy thiB 
 oily tree or these olive posts on which these 
 doors do hang, causes that they ()i>en glibly or 
 frankly to tlio stml. 
 
 XXIX. What the Dotirt of the Temple were 
 
 made of. 
 
 1. The doors of the temple were made of 
 hr, that ia no 8wcet-'*ceutetl and pleai<ant to the 
 HMiell. 
 
 2. iklankind is also often compared to the fir 
 tree, a** Isa. xli. 10. 
 
 3. Now, since the doors of the temple were 
 made of the same, doth it not show that the 
 way into (.mhI's hou.se and into hi« favour is by 
 the same nature which they are of that thither 
 enter, even through the veil " his flesh?" Heb, 
 X. For this door, I mean the antitype, doth 
 even say of himself, " I am as a green lir tree, 
 from me is thy fruit found." 
 
 4. This fir tree is Ohrist— Christ as man, and 
 »o as the way to the Father. The df)ors of the 
 temple are also, as you see here, made of the 
 fir tree, even of that tree which was a type of 
 the humanity of Jesus Christ. 
 
 5. The fir tree is aUo the hou-^e of the stork, 
 that unclean bird, even as Christ is the harbour 
 and shelter for sinners. As for the stork, saith 
 the text, the fir tree is her hou.se: and Christ 
 saith tu thesinnerH that see their want of shel- 
 ter, Come unto me and I will give you rest. 
 lie is a refuge for the oppresswl, a refuge in 
 time of trouble. 
 
 He is, as the doors of fir of the temple, the 
 inlet to CichI's liouse, to (rod's presence, and to 
 a partaking of his plorj". Thus < i«m| did of old 
 by similitudes teach his i>eople his way. 
 
 XXX. If/w th^ Doon of the Thnple were 
 
 AdonietL 
 
 And iSolomon airvetl upon the doors cheru- 
 I'inis, palm trees, and op«-n llowi-rs, and over- 
 laid them all with golil. 1 Kings vi. .'t' : l"t- 
 xli. l/i. 
 
 IT • • • . thereon. Tin 
 
 bill j'os of angels; 
 
 asmiuli wrv carved here upon thu 
 
 diM»r, it . w — 
 
 Firitt, What delight the angelM take in wait- 
 ing upon the Lord, and in going nt his bidtliii'.r. 
 at hi.H beck. They arc always waiting s<'rvaiit> 
 at the d«x>r of their Lonl's housf. 
 
 Secondly. It may be al.so to j»how how much 
 
 19 
 
 plejised they are to be where tl.iv nuty aec sin- 
 ners come to God. For there is joy in the pres- 
 ence of the angels of Coxl over one sinner that 
 repenteth and comes to (Jod by (,"hrist fi»r mer- 
 cy. Luke XV. 10. 
 
 Thirdly. They may be also placed here to be- 
 hold with what reverence, or irreverence, those 
 that come hither to <\orship do behave them- 
 selves, llenee S>lomon cautions those that 
 come to (tod's house to worship that thi-y take 
 heed to their feet, because of the angels. Paul 
 also says women must take hccil that they be- 
 have taemselves in the church us they should, 
 and that because of the angels. 
 
 Fourthly. They may also be carved upon the 
 temple door, to show us how ready they are, 
 so soon as any poor creature comes to (.'hrist 
 for life, to take the care and charge of its con- 
 duct through this miserable world. " Are they 
 not all ministering 8pirit.s, sent forth to minis- 
 ter for them who shall be heirs of salvation?" 
 
 Fifthly. They may also be carved here to 
 show that they are ready, at Christ's command, 
 to take vengeance for him upon those that de- 
 spise his people and hate his person. Hence 
 he bids the world take hee«l what they do to 
 his little ones, for their angels behold the face 
 of their Father which is in heaven, and are 
 ready at the door to run at his bidding. Matt, 
 xviii. 10. 
 
 Sixthly, or lastly. They may be carved u|>on 
 thase doors to shf)w that Christ Jesus is the 
 very supporter and upholder of angels, a** well 
 as the Saviour of sinful man ; for as he is be- 
 fore all things, HO by him all things eonsiat: 
 angels stand by Christ, men arc .saveil by 
 Christ, and therefore the very eherubims 
 themselves were carved upon these door?, to 
 show they are upheld and subsist by him. 
 
 Secondly. Again, as the cherubims are 
 car\*ed here, so there were palm trees carved 
 here al.so. The palm trro is upright, it twi*t- 
 eth not itself awry. Jer. x. o. 
 
 1. Apply this to Christ, and then it shows tu 
 the uprightin'ss of his heart, word, ami ways 
 with sinners. " (mmkI and ujiright is the Lord, 
 therefore will he teach sinnere in the way" — 
 in at the door to life. 
 
 2. The palm or palm tree is also a token of 
 victorj*, and as pla««d hen- it ln-l"ik.tiith the 
 ^'ompiest that Christ, the .I'".r. -Iioiii.l j^l urer 
 <»in, «leath, the devil, and hell for us. Horn. vii. 
 24. 
 
 3. If we apply the palm tre«' to the Churcli 
 —as we may. for she is also ei.mparcd therHo, 
 
 S.ng vii. 8, 9, 10,j— then ih.- palm tree may 
 
290 
 
 BUNYAN'S COMPLETE WORKS. 
 
 be carved here to show that none but such as 
 are upright of heart and life shall dwell in the 
 presence of God. "The hypocrite," says Job, 
 " shall not come before him." " The upright," 
 says David, "shall dwell in thy presence." 
 
 They are they that are clothed in white 
 robes, which signifies uprightness of life, that 
 litand' before the Lamb with palms in their 
 luinds. Eev. vii. 9. 
 
 Thirdly. There were also carved upon these 
 doors open flowers ; and that to teach us that 
 here is the sweet scent and fragrant smell, 
 and that the coming soul will find it so in 
 Christ this door. " I am," saith he, " the rose 
 of Sharon, and the lily of the valleys." And 
 again, " His cheeks are as beds of spices, as 
 sweet flowers, his lips like lilies drop sweet- 
 smelling myrrh." 
 
 Open flowers. Open flowers are the sweetest, 
 because full grown, and because, as such, they 
 yield their fragrancy most freely. Wherefore, 
 when he saith, "upon the doors are open 
 flowers," he setteth Christ Jesus forth in his 
 good savours as high as by such similitudes he 
 could, and that both in name and otfice, for 
 open flowers lay, by their thus opening them- 
 selves before us, all their beauty also most 
 plainly befoi-e our faces. There are varieties 
 of beauty in open flowers, the which they also 
 commend to all observers. Now upon these 
 doors, you see, are open flowers, flowers ripe, 
 and spread before us to show that his name 
 and ofiices are savoury to them that by him do 
 enter his house to God his Father. Song^i. 1, 
 2,3,4. 
 
 "All these were overlaid with fine gold." 
 Gold is the most rich of all metals ; and here 
 it is said the doors, the cherubims, the palm 
 trees, and open flowers were overlaid there- 
 with. And this shows that as these things are 
 rich in themselves, even so they should be to 
 us. 
 
 We have a golden door to go to God by, and 
 golden angels to conduct us through the world : 
 we have golden palm trees as tokens of our 
 victory, and golden flowers to smell on all the 
 way to heaven. 
 
 XXXI. Of the Wall of the Temple. 
 
 The wall of the temple was " ceiled with fir, 
 ■which he overlaid with fine gold; and set 
 thereon palm trees and chains." 
 
 The walls were as the body of the house, 
 anto which Christ alluded when he said, " De- 
 stroy this t«mple, and in three days I will raise 
 it up." 
 
 Hence to be and worship in the temple was 
 a type of being in Christ and worshipping God 
 by him. For Christ, as was said, is the great 
 temple of God, in the which all the elect meet, 
 and in whom they do service to and for his 
 Father. 
 
 Hence again, the true worshippers are said 
 to be in him, to speak in him, to walk in him, 
 to obey him. 2 Cor. ii. 14; chap. xii. 19; Col, 
 ii. 6. For as of old all true worship was to be 
 found at the temple, so now it is only found 
 with Christ and with them that are in him. 
 The promise of old was made to them that 
 worshipped within these walls. " I will give," 
 saith he, " to them in my house and within my 
 walls (to them that worship there in truth) a 
 place and a name better than that of sons and 
 daughters." 
 
 But now, in New Testament times, " all the 
 promises in him are yea, and in him amen," 
 to the glory of God by us. 
 
 This is yet further hinted to us in that it is 
 said these walls are ceiled with fir ; which, as 
 was showed before, was a figure of the hu- 
 manity of Jesus Christ. 
 
 A wall is for defence, and so is the humanity 
 of Jesus Christ. It is, was, and will be our 
 defence for ever. For it was that which un- 
 derwent and overcame the curse of the law, 
 and that in which our everlasting righteous- 
 ness is found. Had he not in that interposed 
 we had perished for ever. Hence we are said 
 to be reconciled to God in the body of his flesh 
 through death. 
 
 Now, this wall was overlaid with fine gold. 
 Gold here is a figure of the righteousness of 
 Christ, by which we are justified in the sight 
 of God. Therefore, you read that his Church, 
 as justified, is said to stand at his right hand 
 in cloth of gold. " Upon the right hand did 
 stand the queen in gold of Ophir." And 
 again, " Her clothing is of wrought gold," 
 This the wall was overlaid with, this the 
 body of Christ was filled with. Men, while in 
 the temple, were clothed with gold, even with 
 the gold of the temple ; and men in Christ are 
 clothed with righteousness, the righteous aess 
 of Christ. Wherefore this consideration doth 
 yet more illustrate the matter. 
 
 In that the palm trees were set on this wall, 
 it may be to show that the elect are fixed in 
 Jesus, and so shall abide for ever. 
 
 Chains were also carved on these walls, yeay 
 and they were golden chains : there were chair 
 on the pillars, and now also we find chajois 
 upon the walls. Phil. i. 12. 13. 
 
SOLOMOy'S TEMPLE SPIRITUALIZED. 
 
 •291 
 
 1. Cljains were used to hold captives, and 
 BUch Paul did wear at Rome, but he called 
 them "his b<iud>i in Christ." 
 
 2. C'haiiH s<»inetimes signify great alUiction.s, 
 lich God liiys on us for our sins. Ps. cvii. 9, 
 
 '. 11. 
 
 ■{. Chains al.'<o may bo more mystically un- 
 inIchkI a-s of those obligations which the love 
 CJixl layx !•'■ "t ii-i t.. .1.. "1.1 -utv.r t',.r him. 
 ti» XX. '1-2. 
 
 ; ' " ■ :mt s ■~iLru!iy nr.iiitiful 
 
 .s. "Thy neck,'' saith 
 C'lirist lo his .-.jHtu.-.*', " is comely with chains 
 of gold." And again, "I put bracelets upon 
 thy bauds, a chain altout thy neck." Song i. 10. 
 5. Chains also do sometimes denote great- 
 Bess and honour, such as Daniel had when the 
 king made him the third ruler in the kingdom. 
 Dan. V. 7, 16, 29. 
 
 N'ow all these are temple-chains, and are 
 
 lit uiM>n us for good — some to prevent our 
 
 ruin, some to dispo.-o our minds the better, and 
 
 ''"me to dignify and make us noble. Templc- 
 
 lins are brave chains. None but temple- 
 
 rxhippers must wear temple-chains. 
 
 .\Xri. Of tfu Gnmithintj I he Tfnijf- with 
 Prtciou* StoiK*. 
 " And ho garnished the house with precious 
 • ues for beauty." 2 Chron. iii. G, 7. 
 1. This is another ornament to the temple 
 >•! the Lord ; wherefore, as he saith, it wjis gar- 
 uisl'od with them, he saith it w:us garnished 
 wi r beauty. The line saith ^ar/JwA/rrf, 
 
 tl -.lith corrtrd. 
 
 _'. Wherefore, I think, they were fixetl as 
 . i.ini, or as the stars in the tirmamcnt, so they 
 were set in the ceiling of the house as in the 
 .kvcn of the holy temple. 
 '.. .\nd thus lixe«l, they ilo the more aptly 
 Icll us of what they are a figure; namely, of 
 the ministerial gifts and ollicers in the I'hurch. 
 For ministerM, as to their gifts and office, are 
 called Btars of (io«l, and an- ■'•''•! '■• be in the 
 hand of Christ. Kev, i. 20. 
 
 '■ "'" ;">re. :us the stars giiit<r ;ui'l twinkle 
 
 uent of heaven, so do true minis- 
 
 rniament of his Church. 
 
 ~ t it i.s said again these gifts come 
 
 VII from above, as signifying they distil 
 
 ' •'•••* from above. And hence, again, the 
 
 ■H arc wiici to be set over us in the 
 
 inent of his heaven 
 
 1. "There is goM 
 
 and A niuUiiii<ic *>l tn'in<-n, but the lips of 
 
 knowlctlge are a pr«ti"U* jewel." 
 
 Verily, it is enough t« niake a man in hk 
 house look always upwards, since the ceiling 
 above head doth thus glitter with jtrecioua 
 stones. 
 
 Prorious stones, all maiiiicr of preciotUi 
 «t< < of all colours : " For there are 
 
 div. !i!lerences of administration*, and 
 
 diversities of ojierations: but it is the same 
 Gml which worketh all in all." 
 
 Thus had the ceiling of this house a pearl 
 here, and there a diamond; here a jai*jM'r, and 
 there a sapphire; here a sardius, and there a 
 jacinth; here a .sardonius, und there an ame- 
 thyst. " For to one is given by the .Spirit the 
 word of wisdom, t(» another the word of know- 
 lodge; to one the gift of healing, to anothci 
 faith ; to this man to w<»rk miracles, to that a 
 spirit of prophecy ; t<» another the discerning 
 of spirits, to another divers kinds of tongues." 
 
 lie also overlaid the house, lieams, post«, 
 walls, doors, Sic, and all with gold. (Jh what 
 a beautiful house the temple was I how full of 
 glory was it! and yet all was but a shadow, a 
 .shadow of things to come, and which was to 
 be answered in the Church of the living (tod, 
 the pillar and ground <»f truth, by better things 
 than the.se. 
 
 X.XXiri. 0/ the WindoxDS of the Tn»ple. 
 
 " And for the house he made windows of 
 narrow lights." 1 Kings vi. 4. There were 
 windows of this house, windows for the cham- 
 bers, and windows round about. E/.ek. iv. 
 
 These windows were of several sizes, but all 
 narrow — narrow without, but wide within; 
 they also were finely wrought and beautified 
 with gomlly stones. I.sa. liv. 14. 
 
 1. Windows, as they are t<» an house an 
 ornament, so also to it they are a beneiit. 
 "Truly the light is good, and a ph-.-vsant thing 
 it is for the eye to behold the sun." The win- 
 dow is that which Christ looks forth at. the 
 window is that which the sun looks in at. 
 Song ii. 9. 
 
 2. Hy the light which shines in at the win 
 (low we aUso sec to make and keep the hou.se 
 clean, and also to do what business is neces- 
 Bar}' there to l)e done. " In thy light we »c« 
 light" — light to do our duty, and that Ixith Xo 
 God and man. 
 
 3. Thi-iM? windows, therefore, were figure* of 
 the written won!, by and through which ('brist 
 shows himself to his, and by w' ' we 
 apprehend him. .-Vnd hence thi- . kJ 
 is compantl to a gl.u<s, tl • iio 
 light doth come, and by whu:. . ■>'.\ij 
 
292 
 
 BUNYAN'S COMPLETE WOEKS. 
 
 the beams of the sun, but our own smutches 
 
 also. 
 
 4. The lights indeed were narrow, where- 
 fore we see also through their antitype but 
 darkly and imperfectly. " Now we see through 
 a glass darkly," or as in a riddle; "now we 
 know but in part." 
 
 5. Their windows and their light are but of 
 ^litlle service to those that are without; the 
 
 world sees but little of the beauty of the 
 Church by the light of the written word, 
 though the Church by that light can see the 
 dismal state of the world, and also how to 
 avoid it. 
 
 XXXIV. 0/ the Chambers of the Temple. 
 In the temple Solomon made chambers. 1 
 Kings vi. 5. 
 
 1. The chambers were for several sizes- 
 some little, some large; some higher, some 
 lower ; some more inward, and some outward. 
 
 2. These chambers were for several services : 
 some were for rest, some to hide in, some to 
 lay up treasure in, and some for solace and de- 
 light. 
 
 1. They were for resting-places: here the 
 priests and porters were wont to lodge. 
 
 2. They were for hiding-places : here Jeho- 
 shebah hid Joash from Athaliah the term of 
 years. 
 
 3. They were also to lay the temple-treasure 
 or dedicated things in, that they might be 
 safely kept there for the worshippers. 
 
 4. And some of them were for solace and 
 delight, and, I must add, some for durable 
 habitation. Wherefore in some of them some 
 dwelt always, yea, their names dwelt there 
 when they were dead. 
 
 1. Those of them which were for rest were 
 types of that rest which by faith we have in 
 the Son of God, (Matt, xi.,) and of that eternal 
 rest which we shall have in heaven bv him. 
 Heb. iv. 3. 
 
 2. Those chambers which were for hiding 
 ■ and security were types of that safety which 
 
 we have in ( hrist from the rage of the world. 
 Isa. xxvi. 20. 
 
 3. Those chambers which were for the re- 
 ception of the treasure and dedicated things 
 were types of Christ, as he is the common 
 storehouse of believers. "For it pleased the 
 Father that in him should all fulness dwell, 
 and of his fulness we all receive, and grace for 
 grace." 
 
 4. Those chambers that were for solace and 
 delight were types of those retirements and 
 
 secret meetings of Christ with the soul, where 
 he gives her his embraces and delights her with 
 his bosom and ravishing delights. " He brought 
 me," said she, "into his chambers, into the 
 chamber of her which conceived me," and there 
 he gave me his love. The chambers which were 
 for durable dwelling-places were types of those 
 eternal dwelling-places which are in the heav- 
 ens, prepared of Christ and the Father for them 
 that shall be saved. John xiv. 1-4 ; 2 Cor. v, 
 1-4. 
 
 This is to dwell on high and to be safe from 
 fear of evil. Here therefore you see are cham- 
 bers for rest, chambers for safety, chambers for 
 treasure, chambers for solace, and chambers for 
 durable habitations. Oh the rest and peace 
 that the chambers of God's high house will 
 yield to its inhabitants in another world ! 
 Here they will rest from their labours, rest 
 upon their beds, rest with God, rest from sin, 
 temptation, and all sorrow. 
 
 God, therefore, then shall wipe all tears from 
 our eyes, even when he comes out of his cham- 
 bers as a bridegroom to fetch his bride, his 
 wife, unto him thither, to the end they may 
 have eternal solace together. 
 
 Oh these are far better than the chambers of 
 the south. 
 
 XXXV. Of the Staves by which they went up 
 into the Chambers of the Temple. 
 There were stairs by which men went up 
 into these chambers of the temple, and they 
 were but one pair, and they went from below 
 to the first, and so to the middle, and thence 
 to the highest chambers in the temple. 1 Kings 
 vi. 8 ; Ezek. xli. 7. 
 
 1. These stairs were winding, so that they 
 turned about that did go up them. So, then, 
 he that essayed to go into these chambers must 
 turn with the stairs, or he could not go up, no 
 not into the lowest chambers. 
 
 2. These stairs therefore were a type of a 
 twofold repentance, that by which w'e turn 
 from nature to grace, and by which we turn 
 from the imperfections which attend a stale of 
 grace to glory. Hence true repentance, or the 
 right going up these turning stairs, is called 
 repentance to salvation; for true repentance 
 stoppeth not at the reception of grace, for that 
 is but a going up these stairs to the middle 
 chambers. 2 Cor. vii. 10. 
 
 Thus, therefore, the soul, at its going up 
 these stairs, turns and turns till it enters the 
 doors of the highest chambers. 
 
 It groans though in" a state of grace, because 
 
SOLOMON'S TEMPLE SPIKirfALIZLD 
 
 293 
 
 that is not till' siato of glorj'. I count, then, 
 that from tlio finst to the middle chatnhers may 
 be a type of turning from nature to grace. 
 But from the middle to the highest these stairs 
 may signify a turning still from the imperfec- 
 tions luid temptations that attend a state of 
 grace to that of immortality and glory. 2 Cor. 
 ■ 1. 10. 
 
 I or as ♦here are turning stiiirs from the low- 
 est to the middle eliandxTs. so the stairs fnjin 
 thence still turn, and so will do, till you come 
 to tl)«» highest chandn-rs. I do not say that 
 they that have receivetl grace do repent they 
 have received grace, but I say that they that 
 have received grace are yet sorry that grace is 
 not consummate in glory, and hence are for 
 going up thither still by these turning stairs; 
 yea, they cannot rest lu low, as they w«)ul»l, till 
 they iu"*cend ti) the highest ehand)ers. "O 
 wretcheil man that I am! And in this we 
 groan earnestly," is the language of gracious 
 Kouls. 
 
 True, every oue doth not do thus that comes 
 into the temple of God ; many rest below 
 Btairs; they like not to go turning upward. 
 Nor do I believe that all that bid fair for ils- 
 cending to the middle chand)ers get up to the 
 higliest stories, to his stories in the heavens. 
 Many in churches, who seem to be turniil from 
 nature to grace, have not the gnice to go up 
 turning still, but rest in that show of things, 
 and so die below a share in the higlu'st chiun- 
 bers. 
 
 All tlu-so things are true in the antitype, 
 and, as I think, pn ligurtnl by tlu-se turning 
 stairs to the chamlH>rs of the ti-mple. But this 
 turning and turning still du«pK>ases .some nuich ; 
 they say it maki-s them giddy ; but I sjiy there 
 m no way like this to make a man staml steady, 
 stoadfiL'^t in the faith, an<l with boldnexH in the 
 day of judgment. For as he lui-s thisseat«'d in 
 his heart, I went up the turning stairs till I 
 came to the highest chambers. A straight pair 
 of Htnirs arc like that ladder by which men tm- 
 cend to the gallows; they are the turning ones 
 that lead us to the heavt-nly mansion-houses. 
 Look, therefore, you that come into the temple 
 of (nxl to worship,' that you stay not at the 
 
 t of thcMe turning stairs, but go up thence; 
 
 L, up them, and up them, and up them, till 
 
 1 come to the view of the lieavens; yea, till 
 you are ijositessod of the higli '"-rs. 
 
 How many tinu-s has OckI, by nre, 
 
 called upon you to TURN, and l<>id y«iu you 
 must turn ■>r die! and now here he has addi*«i 
 to his call a figure, by placing a pair of turn- 
 
 ing stairs in his temple, to eonviet your very 
 senses that you must ti'KN if you mean to go 
 up into his holy chandlers, and so into his eter- 
 nal mansion-houses; and lrK>k that you turn to 
 purpose, for ever)' turning will not serve. 
 Some turn, but not to the .Most High, and so 
 luin to no pur|>osc. 
 
 XXWI. ()/ the Molten Sea that mu in the 
 Trmple. 
 
 There was also a nudten sea in the temple , 
 it was made of l)ra'is, and contained thrre 
 thousand baths. 2 t'iiron. iv. 2-9. 
 
 This sea wius for the ])ricsta to wash in 
 when they came into the temple to accom- 
 plish the service of God — to wash thetr hand- 
 and feet at, that they might not when tht-y 
 came thither die for their unpreparableness. 
 The laver also which was in the wihlerness 
 was of the same use there. V.\. xxviii. 
 
 1. It was, as may be supposed, called a sea 
 for that it was large to contain, and a sea of 
 brass, for that it was made thereto. It is 
 called in Revelations " a sea of glas.«s," alluding 
 to that ii% the wilderness, which was made of 
 the brazen looking-glasses of the women that 
 came to worship at the door of the tabernacle. 
 Rev. iv. (5. 
 
 2. It was also said to be molten, because it 
 was made of that fashion by fire, and its anti- 
 type is therefore said to be a sea of glass min- 
 gled with fire. Uev. xv. 2. 
 
 1. This sea was a figure of the word of the 
 Gaspel in the cleansing virtue of it, which 
 virtue then it has when mingled with the 
 fire of the Holy Ghost. And to this Christ 
 alludes when he saith, " Now ye are clean 
 through the word which I have spoken unto 
 you." 
 
 2. It was a figure of the word without mix- 
 ture of men's inventions : hence it is ealled 
 pure water. Having your " bodies w.'isheil 
 with pure water." And again, "He sanc- 
 tifies and cleanseth his Church with the witsh- 
 ing of water by the word." 
 
 All these places are an allusion to the 
 moRen sea at whieh of old tlu-y waslu'<l wl en 
 they went into the temple to worshi|». " There- 
 fore," saith he, " being washed, let us dniw near 
 to God." 
 
 8. This sea from brim to brim was complete 
 ten cubits, perhaps to show there is as much 
 in the word of the (ii»jiel to sa\e a> there is in 
 the ten words to condemn. 
 
 4. Fn)m umier this sea round about ap- 
 peared oxen, ten in a cubit did cintpam it 
 
294 
 
 BUSTAN'S COMPLETE WORKS. 
 
 ronnd about. 2 Chron iv. 3. Understand bj 
 
 oxen ministers, for to them they are 
 
 rH in 1 Cor. ix. 9. And then we are 
 
 true mil; - ' — to wit, 
 
 ; : power of J, for this 
 
 sea breeds Gospel miniatera as the water breeds 
 
 gsh. 
 
 1. It is also said in the text that these oxen 
 
 were cast when the sea was cast; insinuating 
 
 Uiat wlien God ordained a word of grace to 
 
 . in his decree provided minis- 
 
 u, ija to that end. Paul tells 
 
 ' of the Gospel 
 
 ]urj>ose, which 
 
 be purposed in Christ Jesus our Lord." 
 
 Eph. ill. 
 
 6. This sea is said to hare a brim like the 
 brim of a cup, to invite us as well to drink 
 of iis grace as to wash in its water. For the 
 word of the Spirit when mixed had not only 
 a cleansing but a saving quality in it. 2 
 Chron. iv, 
 
 7. This brim was wrought with lilies, or waa 
 like a lily-flower, to show how they should 
 . . and flourish, and with whak beautifal 
 
 - they should be adorned, who were 
 <1 and did drink of this holy water; 
 that God would take care of them, as 
 be also did of lilies, and would not fail to 
 bestow ufion them what was necessary for 
 the body as well as for the sotiL 3Iatt. vi. 
 28-34. 
 
 XXXVIl. Cj/on vfin-t ihr Jjo!'en lyea ^.owi in 
 the Tfmpk. 
 
 1. This molt'Cn sea stood upon the backs of 
 twelve brazi-n bulls or oxen. 2 Chron. iv, 4. 
 
 2. These oxen, as they thus stood, looked 
 three towards the north, three towards the 
 west, three towards the east, and three to- 
 wards the south. 
 
 3. Tlie«e twelve oxen were types of the 
 t"' ' ~ of the Lamb, who, as these 
 I" ri-*-; -" ' oking into the four corners of 
 the earth, and were bid to go preach the G<»- 
 pel in all the world. 
 
 4. They were compared to oxen, because 
 '' .^ wers clean, for the ox was a clean 
 
 . :. Hence the apostles are called holy. 
 I (.■ y were compeared to oxen, because the ox 
 '- -trong; and they also were mighty in the 
 word. 
 
 5. The ox will not lose what he has got by 
 drawing; he will not let the wheeb go back; 
 so the apostles were set to d<-fend, and not let 
 Vhat doctrine go back which tlityhad preached 
 
 to others; nor did they; they delivered it pure 
 to us. 
 
 6. One of the cherubg, of which yon read 
 in the vision, had a face like an ox, to show 
 that the apostles, these men of the first 
 order, are most like the angels of God. Ezek. 
 LIO. 
 
 7. In that they stood with their faces every 
 way, it was, as I said, to show how the apos- 
 tles should carry the Gospel into all the 
 world. Matt, xxviii. 19. 
 
 8. And observe, just as these oxen were 
 plac-ed, looking in the temple every way, even 
 so stand open the gates of the ^ew Jeru- 
 salem to receive thoi?e that by their doctrine 
 should be brought into it. " And they shall 
 come from the east, and from \h& west, and 
 from the north, and from the south, and shall 
 sit down in the kingdom of God." 
 
 9. These oxen bear this molten sea upon 
 their backs, to show that they should be the 
 foundation workmen of the Gospel, and that it 
 ought not to be removed, as was the molten 
 sea of old, from that basis to another. 
 
 10. It ia also said eonceming th<»e oxen 
 that thus did bear this molten sea that all 
 their binder parts were inwards — that is, cov- 
 ered by that sea that was set upon their backs ; 
 their hinder parts, or, as the apostle has it, 
 " our uncomely parts." 
 
 11. And indeed it becomes a Go3j>el minis- 
 ter to have his uncomely parts covered with 
 that grace which by the Gospel he preacheth 
 unto others. As Paul exhorts Timothy to 
 take heed unto himself and to his doctrine, 1 
 Tim, iv. 6. 
 
 12. But, alas I there are too many who, can 
 they but have their heads covered with a few 
 Gospel notions, care not though their hinder 
 ]>ar!sare seen of all the world. But sucb are 
 false ministers; the prophet the tail. 
 The prophet that speaketL . by word 
 or with his feet, he is the tail. Isa, ix, 1, 
 
 13. But what a shame is it to hide his head 
 under this molten sea while his hinder parts 
 hang out I Such an one is none of Christ's 
 oxen ; for they, with honour to their Jlaster, 
 show their heads before all the world, for that 
 their hinder parts are inward, covere<l. 
 
 14. Look to thy hinder parts, minister, lest 
 while thy mouth doth preach the Gospel thy 
 nakedness and shame be seen of those which 
 hear thee. 
 
 For they that do not observe to learn thia 
 lesson themselves will not teach others to be- 
 lieve the word nor lo live a holy life; they will 
 
SOLOMOS'S TEMPLE SPIRITUALIXKD 
 
 2»ft 
 
 learn of Ihcm to show their shame, iuatcul 
 of leHrniiij; to be holy. 
 
 XXX VIII. 0/ the Latrrt of the Temple. 
 
 lU-sitlt-s thiri moltfii sea lliere were ten 1«- 
 .vfs in the temple, five of whieh were put on 
 the right side, and five on the left. 1 Chrun. 
 «J. 
 
 1. Of tlu'ir f4shit»n ami thi-ir furniture you 
 uu»y »«*«' in 1 Kinjp* vii. '1 
 Dioilen sea, wen- vi-s.-iels wh; 
 but they weri- not of the siuue ust^ with a. 
 TriKs, they «• >■•• ^>"'h to wash iu, the «ea to 
 wa.<th the w hut the lavcrs to w«»h 
 
 Ui .1 . . 1 _ to wash 
 
 in r burnl- 
 
 ofli f lug, l>ut liiu »ca w;ia lor the pricsU to wash 
 in." 
 
 J. The l>urnt-otrerinj» wa« a tyiH* of the 
 .>-Jy of Christ which he once otTere^ for our 
 •ins ; and the fire on which the sacrifice was 
 bumtxl a type of the curse of the law, which 
 seiz'-"! on *'hri-t wlun hi- lmm- liinir-lf a ran- 
 »< • For, th 
 
 U^^ •! the 1. 
 
 til Lev. VI. 8. 
 
 1 .. .*n«len»tand by ti. . 
 
 lavers, and by thia sacritice being washed in 
 them in order to its Ining burned U{K>n the 
 altar? 
 
 Ui 
 
 fa"- . 
 
 For his otTerin^ waa to i 
 without «iK:it to Ctud. it. 
 sanctifiiii himself in ortlcr 
 "and 1. 
 I author . 
 
 .at 
 
 ..t>riT }..-• r.imf h'.lv into the rv.<rl.I. jm 
 that hoi bj 
 
 ^^^■■•'' !" ^ .-. hi* 
 
 for (tin. waa him 
 
 cnrr t-i ■ 
 
 lUoe lor GUI 
 
 Thus 
 
 ho was our burnt -oflertag 
 
 ■' - .'ht, M- 
 
 . ' Thus \ 
 
 . :he law ; u;.. ^ 
 
 Ci<Mi, and the other our datv 
 
 .'hi 
 
 )<e 
 '.ua 
 •ur 
 >ur 
 
 "K 
 lb 
 
 Ihe pur 
 
 tco la vers, in or 
 
 It uf)on 
 .^^nt upon 
 and Christ 
 
 -.irht al--. ho tha'? pln.-^ thv V>etter 
 
 ni 
 
 the sins 
 
 the « '""i I'T IJ-. 
 . f«»r ! 
 
 XX': 
 
 "11 
 
 . five oo the right hand, and fiw 
 Some, if not all of theac :.ir at 1 
 
 The iu«»ani^ an 
 
 k 
 
 \Vc tn-.w that oV)c,1'. nc. w!.. thir Hirii'l*. 
 o> 
 
 Uii.. ..• 
 
 But 1 n.ean m t 
 
 IaMm of akJttau 
 
296 
 
 BUNYAN'S COMPLETE WORKS. 
 
 In thut they are called tables of hewn stone 
 it may be to show that all this cruelty was 
 acted under smooth pretences, for hewn stones 
 are smooth. The tables were finely wrought 
 with tools, even as the hearts of the Jews were 
 with hypocrisy. But, alas! they were stone 
 still— that is, hard and cruel— else they could 
 not have been an anvil for Satan to forge such 
 horrid barbarisms upon. The tables were in 
 number the same with the lavers, and were set 
 by them, to show what are the fruits of being 
 devoted to the law, as the Jews were in oppo- 
 sition to Christ and his holy Gospel: there 
 flows nothing but hardness and a stony heart 
 from thence. This was showed in its first 
 writing ; it was writ on the tables , of stone, 
 figures of the heart of man ; and on the same 
 tables, or hearts, was the death of Jesus Christ 
 compassed. 
 
 One would think that the meekness, gentle- 
 ness, or good deeds of Jesus Christ might 
 have procured in them some relentings when 
 they were about to take away his life; but, 
 alas ! their hearts were tables of stone. What 
 feeling or compassion can a stone be sensible 
 of? Here were stony hearts, stony thoughts, 
 stony counsels, stony coiitrivances, a stony law, 
 and stony hands; and what could be expected 
 hence but barbarous cruelty indeed? '' If I ask 
 you," said Christ, "you will not answer me, 
 neither will you let me see." 
 
 In that the stony tables were placed about 
 the temple, it supposeth that they were temple- 
 men, priests, scribes, rulers, lawyers, &c., that 
 were to be the chief on whose hearts this 
 murder was to be designed, and by them en- 
 acted to their own damnation without repent- 
 ance. 
 
 XL. Of the Listruments wherewith this Sacrifice 
 
 was slain, and of the Four Tables they were laid 
 
 on in the Temple. 
 
 The instruments that were laid upon the 
 tables in the temple were not instruments of 
 music, but those with which the burnt-oifering 
 was slain. 
 
 "And the four tables were of hewn stone 
 for the burnt-offering: whereon also they laid 
 the instruments wherewith they slew the burnt- 
 offering and the sacrifice." 
 
 1. Here we are to take notice that the tables 
 were the same, and some of them of which we 
 ?>pake before. 
 
 2. That the instruments with which they 
 sfew the sacrifice were laid upon these tables. 
 
 The instruments with wliicli they slew the 
 
 sacrifices, what were they but a bloody axe, 
 bloody knives, bloody hooks, and bloody hands? 
 For these we need no proof— matter of fact de- 
 clares it. 
 
 But what were those instruments a type 
 of? 
 
 Answer. Doubtless they were a type of our 
 sins. They were the bloody axe, the knife, 
 and bloody hands that shed his precious blocd. 
 They were the meritorious ones without which 
 he could not have died. When I say ours, I 
 mean the sins of the world. Though then the 
 hearts of the Jews were the immediate con- 
 trivers, yet they were our sins that were the 
 bloody tools or instruments which slew the 
 Son of God. ' 
 
 "He was wounded for our transgressions, he 
 died for our sins." Isa. liii. 
 
 Oh the instruments of us churls, by which 
 this poor man was taken from ofi' the earth ! 
 Isa. xxxii. 7. 
 
 The whip, the bufietings, the crown of thorns, 
 the nails, the cross, the spear, with the vinegar 
 and gall, were all nothing in comparison to our 
 sins. "For the transgressions of my people 
 was he stricken." Nor were the flouts, taunts, 
 mocks, scorns, derisions, &c., with which they 
 followed him from the garden to the cross such 
 cruel instruments as these. They were our sins, 
 then, our cursed sins, by, with, and for the sake 
 of which the Lord Jesus became a bloody sac- 
 rifice. 
 
 But why must the instruments be laid upon 
 the tables? 
 
 1. Take the tables for the hearts of the mur- 
 derers and the instruments for their sins, and 
 what place more fit for such instruments to be 
 laid upon? It is God's command that these 
 things should be laid to heart, and he complains 
 of those that do not do it, 
 
 2. Nor are men ever like to come to good 
 until these instruments with which the Son of 
 God was slain indeed be laid to heart. And 
 they were eminently laid to heart even by 
 them soon after: the effect of which was '.he 
 conversion of thousands of them. Acts. ii. 'dt, 
 37. 
 
 3. Wherefore when it says these instruments 
 must be laid upon the stony tables, he insinu- 
 ates that God would take a time to charge the 
 murder of his Son home upon the consciences 
 of them that did the murder, either to conver- 
 sion or condemnation. And is it not reason 
 that they who did this horrid villainy should 
 have their doings laid before their faces upon 
 the tables of their heart, "that they may look 
 
SOLOMON'S TEMPLE SI'IliirUALlZED. 
 
 297 
 
 aprm him win 'in they l»ave pierced, ami 
 'Mourn ?" 
 
 4. But these instrumentd were hiiil but upon 
 ■iome of the tables, and not ujutn all tlie ten, 
 u show that not all, but some of those so 
 iiorrid, should find mercy of the Lord. 
 
 o. liut we miLst not confine these tables only 
 Id the hearts of the bloody Jews; tliey were 
 our sins f«)r the whicii he died. Wherefore 
 tile instruments should be laid upon our tables 
 loo, and the Lord lay tluiu there for good, 
 that we also may see our horrid doings and 
 i'(»uie bending to him for forgiveness. 
 
 6. These instrumentM thus lying on the ta- 
 olcti in the temple bi>cnme a continual motive 
 lo GckI's people to repentam-e; for so oft lus 
 they saw these bloody and cruel instruments 
 ihey were put in mind how their sins should 
 be the caune of the death of I'hrist. 
 
 7. It would be well also if these instruments 
 were at all times laid upon our tables, for our 
 more humbling f<»r our sins in every thing wo 
 do, especially upon the Lord's table when we 
 come til eat and drink before him. I am sure 
 the I>>r<i Ji-stis doth more tiian intimate that 
 he expects that we should do so, where he 
 suith, *' When ye cat that bread, and drink 
 that cup, do this in remembrance of me" — in 
 remembrance that I died for your sins, and 
 conse»iuently that they were the meritorious 
 • ause of the shedding of my bliMnl. 
 
 To concUnle: Let all men remember that 
 these cruel instruments are laid upon the table 
 ■)f their hearts, whether they see them or no. 
 "The sin of Judah is written with a pen of 
 iron and with the |>ointof a diamond upon the 
 uiblcs of their heart." 
 
 .\ |>en of iron will make Utters upon a table 
 made of stone, and the point of a diamond 
 vill make letters upon glass. Wherefore in 
 ihis saying God informs us that if we shall 
 I'-irbear to read these lines to our conversion, 
 ' io<l will one day read them against us to our 
 condemnation. 
 
 X LI. O/ the Candlfttich of (he Trmple. 
 
 "And he made ten candlesticks of gold, nc- 
 roniing tt) the form, and he set them in the 
 leniple, fivo on the right hand, and five on 
 ihe left." 
 
 1 . The«*» candlesticks were made of gold, to 
 worth and value of them. 
 
 :. 1 y were m.irle after the form or exact, 
 accitrding to rule, like those that were made 
 in tlie tabernacle, or according to the pattern 
 vbich David jravc to Solomon to make them 
 
 by. Observe, there was great exactncM in 
 these; and need there was of this hint, that 
 men might sec that every thing will not pa.ss 
 for a right-ordered candlestick with (lod. 
 
 These candlesticks are saiil sometimes to bo 
 ten, sometimes seven, and sometimes one : ten 
 here, seven in Rev. i., and one in Zoch. iv. 
 Ten is a note of multitude, and seven a nolo 
 of perfection, and one a note of unity. 
 
 Now as the precious stones with which the 
 hou.sc was garnished were a type of minis- 
 terial gilts, .so these candlesticks were a typo 
 of those that were to be the churches of tlio 
 New Testament; wherefore ho says, "The 
 candlesticks which thou sawest arc the seven 
 churches." 
 
 L The candlesticks were here in numlMjr 
 ten, to .sliow that Christ under the New T«>ata- 
 meiit would have many Gospel churches. 
 "And I, if I bo lifted up from the earth," 
 saith he, "will draw all men unto me;" that 
 is, abundance. "For the children of the 
 desolate" — that is, of the New Testament 
 Church — "shall be many more than they of 
 the Jews were." 
 
 2. In that the candlesticks were set by the 
 lavers and stony tables, it might be to show 
 lis that Christ's churches should be much in 
 considering that Christ, though he was right- 
 eous, yet died for our sins; though hto life wiw 
 according to the holy law, yet our stony hearts 
 caused him to die. Yea, and that the candle- 
 sticks arc placed there, it is to show us also 
 that we should be much in looking on the sins 
 by which we caused him to die ; for tho can- 
 dlesticks were set by those tables whereon thev 
 laid the instruments with which they slew the 
 sacrifice. 
 
 3. The candlesticks being made according 
 to form, seems not only to be exact as to 
 fashion, but also as to work ; for that in Ex- 
 odus, with its furniture, was made precisely 
 of one talent of gold, perhaps t« show that 
 Christ's true spouse is not to be a grain more 
 nor a dram less, but just the number of God's 
 elect. This is Christ's completeness, his ful- 
 ness; one more, one lc»s, would make his b';Klj 
 a monster. 
 
 4. The candlesticks were to hold the light, 
 and to show it to all the house ; and tlie 
 Church is to let her light shine that they 
 without may see the light. 
 
 5. To this end the candlesticks were sup- 
 plied with oil-olive, a typo of the nupply that 
 tho Church hath, that her liirht »' 'v hhin«^ 
 even of tlic Spirit of sroco. 
 
298 
 
 BUNYAN'^ COMPLETE WORKS. 
 
 XLIl. 0/ the Lamps belonging to the Candle- 
 siichs of the Temple. 
 To these candlesticks belonged several 
 lamps, with their flowers and their knops. 
 2 Chron. v. 21. 
 
 1. These lamps were types of that pro- 
 fession that the members of the Church do 
 make of Christ, whether such members have 
 Baving grace or not. Matt. sxv. 1-7. 
 
 2. These lamps were beautified with knops 
 itud flowers, to show how comely and beautiful 
 thai professor is that adorns his profession 
 with a suitable life and conversation. 
 
 8. We read that the candlestick in Zecha- 
 rlah had seven lamps belonging to it, and a 
 bowl of golden oil on the top; and that by 
 golden pipes this golden oil emptied itself into , 
 the lamps, and all, doubtless, that the lamps 
 might shine. Zech. iv. 
 
 4. Christ, therefore, who is the high priest, 
 and to whom it belongs to dress the lamjjs, 
 doth dress them accordingly. But now there 
 are lamp-carriers of two sorts — such as have 
 only oil in their lamps, and such as have 
 oil in their lamps and vessels too ; and both 
 these belong to the Church, and in both these 
 Christ will be gloriiied; and they should 
 have their proper places at last. They that 
 have the oil of grace in their hearts, as well as 
 a profession of Christ in their hands, they 
 shall go in with him to the wedding ; but they 
 who only make a profession, and have not oil 
 in their vessels, will surely miscai-ry at last. 
 Matt. XXV. 
 
 6. Wherefore, O thou jorofessor ! thou lamp- 
 carrier! have a care and look to thyself; con- 
 tent not thyself with that only that will main- 
 tain thee in a profession, for that may be done 
 without saving grace. But I advise thee to go 
 to Aaron, to Christ, the trimmer of our lamps, 
 and beg thy vessel full of oil of him, (that is 
 grace,) for the seasoning of thy heart, that 
 thou mayesb have wherewith not only to bear 
 thee up now, but at the day of the Bride- 
 ' groom's coming, when many a lamp will go 
 out and many a professor be left in the dark ; 
 for that will to such be a woeful day. 
 
 Some there are that are neither for lamps 
 nor oil for themselves, neither are they pleased 
 if they think they see it in others. But they 
 that have lamps, and they that have none, 
 and they which blow out other folks' light, 
 must shortly appear to give an account of all 
 their doings to God. And then they shall see 
 what it is to have oil in «their vessels and 
 lamps, and what it is to be without it in their 
 
 vessels, though it is in their lamps, ana what 
 a dismal thing it is to be a malignant to 
 either; but at present let this sufiice. 
 
 XLIII. Of the Sheiu-bread on the Golden Table 
 in the Temple. 
 
 There was also shew-bread set upon a 
 golden table in the temple. 1 Kings vii. 48. 
 
 The shew-bread consisted of twelve cakes 
 made of fine flour ; " two tenths deals were to 
 go to one cake, and they were to be set in 
 order in two rows upon the pure table." Ex. 
 xxix. 33. 
 
 These twelve loaves to me do seem to be 
 a type of the twelve tribes under the law, and 
 of the children of God under the Gospel, as 
 they present themselves before God, in and 
 by his ordinances through Christ. Hence 
 the apostle says, "For we being many arc 
 one bread," &c. For so were the twelve 
 cakes, though twelve; and so are the Gospel 
 saints, though many : " for we being many 
 are one body in Christ." 
 
 2. But they were a type of the true Church, 
 not of the false. For Ephraim, who was the 
 head of the ten tribes in their apostacy, is re- 
 jected as a cake not turned. Indeed he ia 
 called a cake, as a false church may be called 
 a church ; but he is called a cake not turned, 
 as a false church is not prepared for God, nor 
 fit to be set on the golden table before him. 
 Hos. vii. 8. 
 
 3. These cakes or shew-bread were to have 
 frankincense strewed upon them as they stood 
 upon the golden table, which was a tyjoe of the 
 sweet perfumes of the sanctification of the 
 Holy Ghost; to which I think Paul alludes 
 when he says, " The offering up of the Gentiles 
 is acceptable to God, being sanctified by the 
 Holy Ghost." 
 
 4. They were to be set upon the pure table 
 new and hot, to show that God delighteth in 
 the company of new and warm believers. " I 
 remember thee, the kindness of thy ycuth; 
 Avhen Israel was a child I loved him." Men 
 at first conversion are like to a cake well baked 
 and new taken from the oven ; they are warm 
 and cast forth a very fragrant scent, especially 
 when as warm sweet incense is strewed upon 
 them. Jer. ii. ; Hos. xi. 
 
 5. When the shew-bread was old and stale 
 it was to be taken away and new and warm 
 put in its place, to show that God has but little 
 delight in the service of his own people when 
 their services grow stale and mouldy. There- 
 fore he removed his old, stale, mouldy Church 
 
SOLOMOyS TEMPLE SPIRITUALIZED. 
 
 299 
 
 of the Jews from before him, anJ set in their 
 rooms upini the golden tiiblo the warm Church 
 of the (loiitiles. 
 
 6. The shew-bread, by an often remove and 
 renewing, was continually to stand before the 
 Lord in his house, to show us lliat always, as 
 long as ordinances shall be of use, God will 
 have a new, warm, and sanctified people to 
 worsliip him. 
 
 7. Aaron and his sons were to eat the old 
 «hew bread, to show that when saints have 
 lived in the world aa long as living is good for 
 them, and when they can do no more service 
 for God in the world, they shall yet be ac- 
 cepted of Jesus Christ ; and that it shall be as 
 meat and drink to him to save them from all 
 Uieir unworthiness. 
 
 8. The new shew-bread was to be set even 
 on the sabl)ath before the Lord, to show with 
 what warmth of love and atleelion God's ser- 
 vants should approach his presence upon his 
 holy day. 
 
 XLIV. 0/ the iinuffcra belonging to the Candle- 
 tiich and Lamj^ of the Temple. 
 As there were candlesticks and lamps, so 
 there were snutlers also prepared fur these in 
 the temple of the Lord. " And the snurters 
 were snuflers of gold." 
 
 1. Snulfers. The use of snuffers is to trim 
 the lamps and candles, that their lights may 
 Bhine the brighter. 
 
 2. J?nuffi'rs, you know, are biting, pinching 
 things, but use them well, and they will prove 
 not only beneOcial to tboso within the house, 
 hut profitable to tho lights. 
 
 Snuffers, you may say, of what were they u 
 typo? 
 
 Avfr^r. If our snuffs are our auperfluitie« of 
 -s, our snufft-rs, then, are those right- 
 ' . 'ofs, rebukes, and admonitions which 
 
 Christ has ordained to be in his house for good ; 
 or, as the ap6stle hath it, for our e<litication; 
 and perhaps Paul alludes to these when he bids 
 •s ribuke tho Cretans .sharply, that they 
 might be found in the faith. Tit. i. 12, 13. 
 
 As who should say. They must use the snuf- 
 fers of the temple to trim their lights withal, 
 if they burn not well. These snuffers, there- 
 fore, are of great ase in the temple of Gixl, 
 only, OS 1 said, they mui>t ueeils be used wisely. 
 U is not for every fool to handle snuffers at or 
 «jM>nt th" ••nndlf*'*, h'^t pf'r!!:ip«, iiixf«-:ul of 
 ' And 
 
 •Ki'.d.. 
 
 it Gal. VI. I. 
 
 My reason tells me that ii 1 u«r tli.sc snuf-' 
 fers as I should, I must not onl^ eiideavniir to 
 take the superfluous snuff away, but so to do it 
 that the light thereby may be mendid; wliich 
 then is done if, as the ajuMtle sailh, " 1 use 
 sharj)ness to edification, and not for destruc- 
 tion." 
 
 Are not the seven churches in Asia culled by 
 the name of caniilestick? And why candle- 
 stick if they were not to hohl the cundh^? And 
 candles must have simffi-rs therewith to trim 
 the lights. And Christ, who is our true Aaron, 
 in tiiosf rebukes which he gave those churches, 
 alluding to these snulVers, did it that their 
 lights might shine the brighter. Rev. ii. 3. 
 
 Wherefore, as he used them, he did it still 
 with caution to their light, that it might not 
 be impaired. For, as he still thus trimmed 
 these lamps, he yet encouraged what he saw 
 would shine if helped. He only nipped tho 
 snuff away. 
 
 Thus therefore he came to them with these 
 snuiFers in his hand, and trimmed their lamps 
 and candlesticks. Kev. ii. 4, 20; chap. iii. 2, ir). 
 
 This should teach ministers, to whom it be- 
 longs under Christ, to use these snuffers well. 
 Strike at the snuff, not at the light, in all your 
 rebukes and admonitions ; snnll'not your lam{)s 
 of a private revenge, but of adi>sign to nourish 
 grace and gifts in churches. Thus our Lord 
 himself says he did in his using of the.se snuf- 
 fers about these candlesticks. " As many," 
 .saith he, "as I love, I rebuke and cliasten ; be 
 zealous, therefore, and rei)ent." 
 
 To conclude: Watchmen, watch, and let not 
 your snuffs be too long, nor pull them off w ilh 
 your fingers or carnal reasonings, but with 
 godly admonitions, &c. Use your snutlVrs 
 graeioiLsly, curb vice, nourish virtue; so you 
 will use them well, and so your light will shine 
 to the glory of God. 
 
 XT.V, nf (f,e Smiff-diihes that mr^ <'■'•"• ">' 
 Snuffers in the Temple. 
 As there were snuffers, so there wcr. 
 snutf-disheii in the temple; "and they 
 also made of gold." Kx. xxv. 28; xxxvii. 2'.i; 
 Num. iv. 9. The snuff-dishes were ihmv in 
 which the snuffs were put when snuffetl ofl, 
 and by which they were carrieil forth of the 
 temple. They, therefore, as the snuilcnt arc, 
 are of great u.se in th "I. 
 
 1. Hy them the g<> ■ temple is 
 kept from being ilaulted by tiie ttnulfs. 
 
 2. Hy them ab«o the clean hamls of those 
 tliat wunhip there are kept from being detjlcd. 
 
300 
 
 BUNYAN'S COMPLETE WORKS. 
 
 3. By them also the stinks of the snuffs are 
 soonest suppi^ssed in the temple, and conse- 
 quently the tender noses of them that worship 
 there preserved from being offended. 
 
 Snuffs, you know, are daubing things, stink- 
 ing things, nauseous things ; therefore we must 
 take heed that they touch not this floor on 
 which we walk, nor defile the hands which we 
 lift up to God when we come to worship him. 
 But hpw must this be done but as we take 
 them off with the snuffers and put them in 
 their snuff-dishes ? 
 
 Some are for being at the snuffs with their 
 fingers, and will also cast them at their feet, 
 and daub the floor of God's holy house ; but 
 usually such do burn as well as defile them- 
 selves. But is it not a shame for a man to 
 defile himself with that vice which he rebuketh 
 in another? Let us, then, while we are taking 
 away the snuffs of others, hate even the gar- 
 ment spotted by the flesh, and labour to carry 
 such stink with the snuff-dishes out of the 
 temple of God. 
 
 Snuff-dishes, you may say, what are they ? 
 
 I answer, if sins are the snuffs, and rebukes 
 and admonitions the snuffers, then methinks 
 repentance — or, in case that be wanting, the 
 censures of the Church — should be the snufl- 
 dishes. 
 
 Hence repentance is called a Church-cleans- 
 ing grace, and tJie censures of the Church a 
 purging out of the old leaven and making it a 
 new lump. 
 
 Ah ! were these snuff-dishes more of use in 
 the churches, we should not have this man's 
 snuff defile that man's fingers as it doth. Nor 
 would the temple of God be so besmeared with 
 these snuffs and be daubed as it is. 
 
 Ah ! snuffs pulled off lie still in the temple 
 floor, and there stink and defile both feet and 
 fingers, both the callings and conversations of 
 temple-worshippers, to the disparaging of re- 
 ligion and the making of religious worship but 
 of low esteem with men ; and all, I say, for 
 want of the due use of these snuffers and their 
 snuff-dishes there. 
 
 Nay, are not whole churches now defiled 
 with those very snuffs that long since were 
 plucked off, and all for want of the use of these 
 gnuff-dishes according to the Lord's command- 
 ment ? For you must know that reproofs and 
 admonitions are but of small use where repent- 
 ance or Church censures are not thereto an- 
 nexed. When ministers use the snuffers the 
 people should hold the snuft-dishes. 
 
 Eouud reproofs for sin, when they light 
 
 upon penitent hearts, then brave woik is 
 done in the Church ; then the snuff is not only 
 pulled away, but carried out of the temple of 
 God aright, &c. 
 
 And now the worship and worshippers shine 
 like gold. "As an earring of gold a^id an 
 ornament of fine gold, so is a wise rcpniver 
 upon an obedient ear. " 
 
 Ministers, it appertains to you to use the 
 snuffers, and to teach the people to hold he . 
 snuff-dishes right. Acts xx. 20, 21 ; 1 Tim iv. 
 2. We must often be snuffed with those snuf- 
 fers, or our light will burn but dimly, our 
 candle will also waste : pray, therefore, O men 
 of God, look diligently to your people. Snuff 
 them as you see there is need, but touch not 
 their snuff with your white fingers; a little 
 smutch on you will be seen a great way. Re- 
 member also that you leave them nowhere 
 but with those snuff-dishes, that the temple 
 may be cleared of them. 
 
 Do with the snuff as the neat housewife doth 
 with the toad which she finds in her garden. 
 She takes the fork or a pair of tongs, and 
 therewith doth throw it over the pales. Cast 
 them away, I say, with fear, zeal, care, revenge, 
 and with great indignation. 2 Cor. vii. 11. 
 And then your Church, your conversation, 
 your fingers, and all will be kept white and 
 clean. 
 
 XLVI. Of the Golden Tongs belonging to the 
 I Temple. 
 
 There were also tongs of gold used in the 
 temple of old. 1 Kings vii. 49. 
 
 1. These tongs were used about the altar to 
 order the fire there. 
 
 2. They were used too about the candlestick, 
 and therefore called his tongs. 
 
 3. Perhaps there were tongs for both these 
 services, but of that the word is silent. 
 
 But what were they used about the candle- 
 stick to do ? 
 
 Answer. To take holy fire from off the altar 
 to light the lamps withal. For the fire of the 
 temple was holy fire, such as at first was kin- 
 dled from heaven, and, when kindled, main- 
 tained by the priests, and of that the lamps 
 were lighted. Lev. ix. 24. 
 
 Nor was there upon pain of death any other 
 fire to be used there. Lev. x. 1. These tongs, 
 therefore, were used to take fire from off the 
 altar to light the lamps and candlesticks withal. 
 For to trim the lights and to dress the lamps 
 was Aaron's work day by day. "He shall 
 light and order the lamps upon the pure can- 
 
SOLDMnX-S TEMI'Li: srilUTrMJZF.D. 
 
 30! 
 
 (11 IS tick hi fore llie l^inl, and Aaron dul so: 
 he lij;hti<l the .seven lamps thereof, jis the 
 Lord oontiiiaiided Moses." 
 
 What is a lanip or caiullestjek to us if there 
 be not light thereon? aiid how lighted without 
 fire? and how shall we take up coals to light 
 the lamps withal if we have not tongs pre- 
 pareil for that purpose? 
 
 With tiitse tongs fire also wius taken from oflT 
 the altar and put into the eensers to burn sweet 
 ineen^e with before the Lord. The tongs, 
 then, were of great use in the temple of the 
 Lord. 
 
 Hut what were the tongs a type of? 
 
 The altar was a type of Christ, the fire of 
 the Holy (Jhost; anil these tongs were a type 
 >f that holy hand of (.Jod's grace by which the 
 '>als, or several dispensations and gifts of this 
 I loly Ghost, are taken and given to the Church 
 and to her members for her work and proijt in 
 til is world. 
 
 Tongs, we know, are use<l instead of fingers; 
 wherefore Aaron's golden tongs were a typo of 
 • ' • - Men fingers. Song v. 14. 
 
 i- I : -uith. That one of the seraphims flew 
 
 to him with a live coal in his hand, which he 
 
 had taken with the tongs from oil" the altar. 
 
 Here the type and antitype — to wit, tongs and 
 
 hand — are put together. I.sa, vi. But the 
 
 prophet Kzekiel, treating of like matters, quite 
 
 waives the type, the tongs, and speaketh only 
 
 "i this holy hand. " And he spake to the man 
 
 lOthed with linen, and said, (Jo in between 
 
 lie wheoU under the cherub, (where the mer- 
 
 y-seat stood, where God dwelt,) and fill thy 
 
 liand with coals of fire from between the cheru- 
 
 biiiis." 
 
 Tlm.s you see our golden tongs are now turned 
 into ft golden hand — into the golden hand of 
 the man clothed in linen, which is JctiiLsChn.st, 
 who at his a.scension received of CJod the Father 
 the Spirit in all fulness, to give, as his divine 
 wisdom knew w:is best, the several coals or 
 disjtcnsations thereof unto this Church, for his 
 !>;nisonnd her iiiifieation. Matt. iii. 11 ; ActMii. 
 
 It is by this hand also that this holy fire is 
 . ut into our cen-sers. It i.n this hand nl.4o that 
 
 '■ this coal wherewith to touch the lips of 
 
 ■<TH that their words may warm like fire; 
 
 •I that the Spirit is given 
 
 ;rns of their holy prayerx. 
 
 It wiLH ■ that fire in the temple 
 
 -liould Ix' i , . t" by golden tongs, by the 
 Holy OhoMt, by the i;oldcn hand of Christ's 
 (Crare, for that can wittingly dispwc of it, tic- 
 eording an men :ind things are placed, and to 
 
 do and be done in the churches. Wherefor« he 
 adds, "And one cherub stretched forth his 
 hand from between the cherubims unto the 
 fire that was between the cherubims, and t«»ok 
 thereof and put it into the hands of him that 
 was clotheil with linen, who took it and went 
 out." 
 
 IJy this hand, then, by this man's hand, the 
 coals of the altar are disposed of, both to iho 
 lamps, the candlesticks, the censers, and tlie 
 lips of ministers according to his own go-nl 
 pleasure. And of all this were the tongs in 
 the temple a type. 
 
 XL VII. Of the Alhir nf TiirruM in (he Jhnple. 
 
 The altar of incense was made first for the 
 tabernacle, and that of shittim wood, but it 
 wa.s made for the temple of cedar; and it was 
 to be set before the veil,"thatis, by the ark 
 of the testimony, before the meny-seat, that 
 is, at the entering of the holiest, but not with- 
 in. And the priest wius to apj>roach it every 
 morning, which, its to the holiest, he might not 
 do. Hesides, when he went in to make an atone- 
 ment, he was to take fire from off that altjir to 
 burn his incen.sc within the holy place. Ex. 
 XXX. 4-11. 
 
 It was called the "golden altar," because it 
 was overlaiil with pure gold. This altar was 
 not for burnt-ofiering, as the brazen altar wils, 
 not for the meat-ofiering, nor the drink-oflVr- 
 ing, buttobuni incense thereon, (ver. 7,) which 
 sweet incense was a type of the grace of prayer. 
 Ps. cxii. 2. 
 
 2. Incense, or that called incen.sc here, was 
 not a simple, but a compound, made up of 
 .sweet spices called "Stacte," "Onycha," and 
 "Galbanum." These three may answer to 
 these three parts of this duty — to wit, prayer, 
 supplication, and intercession. 
 
 3. This incense was to be burned upon the 
 altar every morning— upon that altar which 
 was calletl "the altar of incense," which was 
 before the veil — to show that it is our duly 
 everv- morning to make our prayer to Gotl by 
 Jesus Christ before the veil— that is, before the 
 door of heaven, and there to seek, kniK-k, and 
 ask for what we need, according to the word. 
 Luke xi. 
 
 j 4. This incense was to be 
 
 I morning, to show how he contii 
 
 I ing for us, and also that all true praise ol men 
 
 to God is by the work, the renewetl work, of 
 
 the Holy (ihost upon our heartn. Horn. viii. SC 
 
 5. Incense, as you see, was made of awoet 
 
 «j)ices, such OS were gummy, and so apt ti bvrv 
 
302 
 
 BUNTAN'S COMPLETE WORKS. 
 
 with a smoke, to show that not cold and flat, 
 but hot and fervent, is the prayer that flows 
 from the Spirit of faith and grace. 
 
 6. The smoke of this incense was very sweet 
 and savoury, like pleasant perfume, to show 
 how delightful and acceptable the very sound 
 and noise of right prayer is unto the nostrils 
 of the living God, because from a broken heart, 
 Ps. li. 17 ; Song ii. 14. 
 
 7. This incense was to be offered upon the 
 gulden altar, to show us that no prayer is ac- 
 cepted but what is directed to God in the name 
 of his holy and blessed Son our Saviour. 1 Pet. 
 ii. 5; Heb. xiii. 15. 
 
 8. They were commanded to bum incense 
 every morning upon this altar, to show that 
 God is never weary of the godly prayers of his 
 people. It also showeth that we need every 
 day to go to God for fresh supplies of grace to 
 carry us through this evil world. 
 
 9. Thia altar, though it stood without the 
 veil, to teach us to live by faith, and to make 
 use of the name of Christ, as we find it re- 
 corded in the first temple, yet was placed so 
 nigh unto the holiest that the smell of the 
 smoke might go in thither, to show that it is 
 not distance of place that can keep the voice 
 of true prayer from our God, the God of heav- 
 en, but that he will be taken with what we ask 
 for according to his word. 
 
 It stood, I say, nigh the veil, nigh the holi- 
 est ; and he that burnt incense there did make 
 his approach to God. Hence the Psalmist, 
 when he speaks of praying, saith, " It is good 
 for me to draw nigh unto God." 
 
 10. This altar thus placed, did front the ark 
 within the veil, to put us in mind that the law 
 is kept therein from hurting us ; to let us know 
 also that the mercy-se.at is above, upon the 
 ark, and that God doth sit thereon, with his 
 pardon in his hand to save us. Oh what speak- 
 ing things are types, shadows, and parables, had 
 we but eyes to see, had we but ears to hear ! 
 
 He that did approach the altar with incense 
 of old aright (and then he did so when he ap- 
 proached it by Aaron, his high priest) pleased 
 God ; how much more shall we have both per- 
 son and prayers accepted, and a grant of what 
 we need, if indeed we come as we should to 
 God by Jesus Christ ! 
 
 But take heed you approach not to a wrong 
 altar ; take heed also that you come not with 
 strange fire, for they are dangerous things, and 
 cause the worshippers to miss of what they 
 would enjoy. But more of this in the next 
 particular. 
 
 XL VIII. Of the Golden Censers btkmginq to 
 the Temple. 
 
 There was also golden censers belonging 
 to the temple, and they were either such aa 
 belonged to the sons of Levi in general, or 
 that were for Aaron and his sons in special, as 
 Num. xvi. 16, 17, 18. 
 
 The censers of the Levites were a type of 
 ours, but the censer of Aarcn was a tj-pe of 
 Christ's. 
 
 The censers, as was hinted before, were fox 
 this use in the temple : namely, to hold the 
 holy fire in on which incense was to be burned 
 before the Lord. Lev. x. 1. 
 
 The censers were then types of hearts. 
 Aaron's golden one was a type of Christ's 
 golden heart, ajid the censers of the Levites 
 were types of other worshippers' hearts. 
 
 The fire also which was put therein was a 
 type of the spirit by which we pray, £.nd the 
 incense that burnt thereon a type of our desires. 
 
 Of Christ's censer we read in Eev. viii., 
 which is always filled with much incense — that 
 is, with continual intercessions which he ofTereth 
 to God for us; and from whence also there 
 always goes a cloud of sweet savour, covering 
 the mercy-seat. 
 
 But to speak of the censers, and fire, and in- 
 cense of the woi*shippers ; for albeit they were 
 all put under one rule, that is, to be according 
 to law ; yet oftentimes as were the worshippers 
 such were the censers, fire, and incense. 
 
 1. Hence *he two hundred and fifty censers 
 with which Korah and his company offered 
 are called the censers of sinners : for they came 
 with wicked hearts there to burn incense be- 
 fore the Lord. Num. xvi. 17, 37. 
 
 2. Again, as the censers of these men were 
 called the censers of sinners, showing they 
 came at that time to God with naughty hearts, 
 so the fire that was in Nadab and Abihu's cen- 
 sers is called strange fire, which the Lord com- 
 manded them not. Lev. x. 1. 
 
 3. This strange fire was a type of that strange 
 spirit, opposed to the Spirit of God, in and by 
 which, notwithstanding, some adventure tc 
 perform worship to God. 
 
 4. Again, as these censers are called the cen- 
 sers of sinners, and this fire called strange fire, 
 so the incense of such is also called strange, 
 and it is said to be an abomination unto God. 
 Ex. XXX. 9. 
 
 Thus you see that both the censers, fire, and 
 incense of some is rejected, even as the heart, 
 spirit, and prayer of sinners are an abomina- 
 tion unto God. 
 
SOLOMON'S TEMPLE SPIRITUA 
 
 But there were besides tlieso, true cense r><, 
 hi>ly fire, and sweet incense among the wor- 
 shippers in the temple, and their service wjus 
 acceptt.'d hy Aaron their high priest; for that 
 was through the faith of Christ, and tliese were 
 a type of t>ur true Gospel worshippers, who 
 come with holy hearts, the holy spirit, and 
 holy df-^ircs before their God l)y their Uedi'em- 
 er, Thesf are a perfume in his nose. "The 
 prayers of the upright is liis delight. David's 
 prayer went up like incense, and the lifting up 
 of his hands as the evening sucrifice." 
 
 Let them, then, that pretend to worship he- 
 fore God in his holy temph>, look to it that 
 both their censers, fire, and incciisf, heart, 
 spirit and desin^ he .such :ts the woril re<juires, 
 lest, instead of receiving of gracious returns 
 from the Go*l of heaven, tlieir censers be laid 
 up ngain.st them ; lest the fire of God devour 
 them, and their incense become an idjomina- 
 tion to him, jus it happened to those niade 
 nienti«>n of before. 
 
 But it is said the censers of Korah and his 
 company were hallowed. 
 
 Anstcer. So is God's worship, which is .so his 
 by ortlination, yet even that verj- worship may 
 be spoiled by man's transgressions. Prayer is 
 God's ordinance, but all prayer is not accepted 
 of G<mI. We must then distinguish between 
 the thing commandetl and our using of that 
 thing, nie temple wjis Gml's house, but was 
 abused by the irreverence of these that wor- 
 8hip[>ed there, even to the demolishing of it. 
 
 A golden censer is a gracious heart, heavenly 
 fire is the Holy Ghost, and sweet incense the 
 effectual, fervent prayer of faith. Have you 
 these? These (Jod expects, an<l these you must 
 have if ever your jHirsoiw or performatlces be 
 of God accepted. 
 
 XI. IX. 0/ the Gohlen S}w»ij< of the Trmple. 
 
 1. The golden spoons belonging to the tem- 
 ple were in number, accc»rding to Moses, twelve, 
 answering in the twelve tribes. Hut when the 
 temple wa.«« built I suppose there were more, 
 because of the number of the basons. Num. 
 rii. 
 
 2. T ..ns, as I supimse, were for the i 
 wor- 1 the temple to eat that broth 
 withai wherein the trespass-oflV-rings were boil- i 
 ed ; for which puri»<«e there were several cal- 
 dr )ns hanged in the cement of that court called 
 the priests' to boil them in. 
 
 3. Now in that he saith here were sp<x>n«, ; 
 vhat is it but that there are also babes in the i 
 temple of the Lord. There was broth for babett I 
 
 t the 
 
 as well as meat for 
 broth withal. 
 
 4. True, the Gospel being more excellent 
 than the law, doth change the term, and. in- 
 stead of broth, saith there is milk for babes. 
 Hut in that he saith milk, he insinuates here 
 are spoons for cliil.irt n in the Church. 
 
 T). " I could not," saith Paul to them M 
 Corinth, " speak to you as unto spiritual, but 
 as unto carnal, even w hnto babes in •Christ. 
 I have fed you with milk ami not with meat , 
 for hitherto ye were not able to bear it, neither 
 yet now arc ye able." 
 
 (). See, hero were need of «|ioons. Milk ia 
 spoon meat; for here were those which could 
 not feed themselves with milk ; let them then 
 that are men eat the strong ujcat. " For every 
 one that uscth milk is unskilful in the won! of 
 righteousness, for ho is a babe. For strong 
 meat belongcth to them that arc of full age, 
 Avho by reason of use have their senses exer- 
 cised to discern both good and evil." 
 
 7. Spoons, you know, are to feed us with 
 weak and thin food, even with that which 
 best suiteth with weak stomachs or with a 
 babyish temper. Hence as the strong man is 
 op[)osed to the weak, so the milk is opposed to 
 the .strong meat. 
 
 8. So, then, though the babe in Chri.st is 
 weaker than the man in Christ, yet is he not 
 by Christ left unprovided for; for here is milk 
 for babes, and sp<X)n3 to eat it with. All this 
 is taught us by the spoons; for what need is 
 here of spoons where there is nothing to eat 
 but strong meat? 
 
 9. Habes, y(»u know, have not only babyish 
 stomachs, but also l>jibyish tricks, and must be 
 dealt withal as babes; their childish talk and 
 froward carriages must be borne withal. 
 
 10. Sometimes they cry for nothing, yea, 
 ancl count them for their foes which rebuke 
 their childish toys and ways. All which the 
 Church nnist bear, becau.sc they are GimI'ii 
 babes; yea, they must feed them too: for if he 
 has found them milk and spoons, it is that 
 they may bo itA therewith, and live: yea, 
 grown ministers are G<h1's nurnes, wherefore 
 they must have a lap to lay them in " ' ■* 
 to dandle them upon, and sjxMdi.H t- i 
 with. 
 
 11. Nor are the babes without their use ia 
 the Church of God; for he commnn«U that 
 tliey be brought to cr>* with the congregation 
 iK'fore the l/ord for mercy f«»r the land. Joel 
 ii. K). 
 
 12. IncenKC, I told you, wm a type U 
 
S04 
 
 BUyVAXS COMPLETE WORKS. 
 
 prarcrs, and the spoons, in the time of Moees, 
 were presented at the temple full of it; per- 
 haps to show that God will, with the milk 
 which he has provided for them, give it to 
 them as a return for their cr>!ng to him, even 
 as the nurse gives the cr. ' and milk. 
 
 13. You know the m; i for when 
 the child is crjing, as we say to stop its mouth 
 with it. O babes, did vou but cry soundly, 
 God RTOuld give you yet more milk. 
 
 14. But what were these golden spoons a 
 type of? 
 
 I answer. If the milk is the juice and con- 
 solation of the word, then the spoons must be 
 those soft sentences and golden conclusions 
 with which the ministers feed their souls by 
 it. I have fed you, saith Paul, with the milk 
 of the word: saith Peter, even as you have 
 been able to bear it. 
 
 15. And this is the way to strengthen the 
 weak hands and to confirm the feeble knees. 
 This is the way to make them grow to be men 
 who now are but as iu£ants of days. Thus a 
 little one may become a thousand, and a small 
 one a strong nation. Yea, thus in time you 
 may make a little child to jostle it with a 
 leopard, yea, to take a lion by the head ; yea, 
 thus you may embolden him to put his hand 
 to the hole of the asp and to play before the 
 den of the cockatrice. Isa. xi. 6, 7, 8. 
 
 Who is most stout was once a babe; he that 
 can now eat meat was sometimes glad of milk 
 and to be fed with the spoon. Babes in Christ 
 :" " ' ■ " nor overlooked ; 
 
 I. .ad spoons to eat 
 
 it wiiii, liiai iiicY may grow up to be men be- 
 fore him. 
 
 1j. 0/ the Bowii and Batons hdongmg to the 
 Temple. 
 As there were spoons, so there were bowk 
 and baso.'is Wion^-ing to the temple: some of 
 these were of gold and some of silver; and 
 when they were put together their number was 
 four hundred and fortj'. These you read of in 
 Ezra i. 10. The bowb or basons were not to 
 wash in, as was the sea and lavers of the tem- 
 ple; they were rather to hold the messes in 
 which the priests at their holy feasts did use 
 to set before the people. This being so, they 
 were tjpes of that portion of faith by which, 
 or by the measure of which, every man re- 
 ceives of the holy food for the n 
 of his soul. Fnr a>5 a man. had he- . 
 mes- - uis I,taiiu, 
 
 caai. , :-i will bear. 
 
 so neither can the child of God, when he come 
 to worship in the temple of God, receive the 
 good things that are there beyond the " por- 
 tion of his £iith," or, as it is in another place, 
 "according to the ability which God giveth." 
 
 And hence it is at the selfsame ordinance 
 some receive three times as much as others do. 
 for that their bowl — I mean their faKh — is 
 able to receive it. Yea, Benjamin's mess was 
 five times as big as was the mess of any of hiis 
 brethren; and so it is with some saints while 
 they eat with their brother Joseph in the 
 house of the living God- 
 There are three go to the same ordinance, 
 and are all of them believers, who, when they 
 come and compare notes, do find their receiv- 
 ings are not of the same quantity. 
 
 One says, I got but little; the other says, It 
 was a pretty good ordinance to me; the third 
 says, I was exceeding well there. A\Tiy to be 
 sure, he that had but linle there liad there but 
 little faith, but great faith in him would have 
 received more. He had it then according to 
 the largeness of his bowl, even " according to 
 his faith, even as God hath dealt to every man 
 the measure of faith." Mark, faith b a cer- 
 tain measure, and that not only as to its de- 
 gree, but for that it can receive, retain, or hold 
 what b put in it. 
 
 So, then, here it is no matter how much milk 
 or holy broth there is, but how big Ls thy bowl, 
 thy faith. Little bowls hold but little, nor 
 canst thou receive but as thy faith will bear, 
 (I speak now of God's ordinary dc-aling with 
 his people;) for so he saith in his word, "Ac- 
 cording to thy faith be it unto thee." 
 
 If a man goeth to the ocean for water, let 
 him carry but an egg-«hell with him, and with 
 t' ' " ' ' ..Hon home. I know 
 
 i: - have a promise of 
 
 being uiitoc like ii»c i>owIs of the altar; but 
 still our mess must be according to our irie;i.^- 
 ure, be that small or be it greats The same 
 prophet saith again. The saints shall be filled 
 like bowls, as the comers of the altar ; which, 
 though it supposes an enlargement, yet it must 
 be confined to the measure of faith which is 
 provided for its reception. Zech. ix. lo ; xiv, 2. 
 And suppose these bowls should signify the 
 promises, though the saints, not the promises, 
 are compared to them, because they, not prom- 
 ises, are the subjects of faith; yet it is the 
 ' -e by our measure of faith in that that is 
 -.ang to our souls. 
 \Vi.cn Ahasuerus made a feast to his sub- 
 jects they drank their wine in bowls. They 
 
SOLOMOyS TEMPLE SPIRITUALIZED. 
 
 305 
 
 did not drink it by the largeness of the vessel 
 whence they drew it, but according to their 
 health and as their stomachs would ho receive 
 it. Flsth. i. 
 
 Thy faith, then, is one of the bowls or basons 
 of t . by, or acconling to which, thou 
 
 re*.-. V mess whou sitting fea>ting at 
 
 the table of li<xl. 
 
 And observe, all the bowls were not made of 
 fold, as all faith is not of a saving sort. It is 
 the gulden faith that is right ; the silver bowls 
 were of an inferinr sort. Rev. iii. 18. 
 
 Some, I saN Iden faith; all faith is 
 
 not so. \\\\' k to it, soul, that thy 
 
 bowl, thy faith, be golden faith, or of the best 
 kind. Look, I say, after a good faith and 
 great, for a great faith receives a great mess. 
 
 Of oil I ' did use to tarr)' their bowls 
 
 in their i tliey went to a door for 
 
 alms. ( ". i-re but 
 
 J little, til. _ -. though 
 
 the charity of the giver was large. Yea, the 
 greater the charity the larger the loss, because 
 the beggar's bowl was too little. Mark it well, 
 it is ofitimes thus in the matters of our God. 
 
 Art thou a Wggar, a beggar at God's dot)r, 
 be sure thou getlest a great bowl, for as thy 
 bowl is, so will be thy mess. "Accordintr to 
 thy faith," saith he, "be it unto thee."' 
 
 LI. 0/ the Flagons and C\tp» of the Temple. 
 
 The next things to ' i'red are the 
 
 flagons and cups of tii , <tf thi-se we 
 
 read in I Chron. xxviii. 17 ; Jer. Iii. ly. 
 
 These were of great use among the Jews, 
 especially on their feasting-clays, as their sab- 
 baths, new moons, and the like. Lev. xxiii. 13. 
 
 For instance, the day that David danced be- 
 fore the ark : 
 even to the w . 
 
 to the women as to ihe men, to ever>- m:ui a 
 cake of bread, a good piece of !!■ ^li ;iinl ;i 
 tUgon of wine. 2 Sam. vi. 19. 
 
 " In this mountain" — that is, in i-.ty I'luj 
 typii'Jillv— *«aith the jtmjihet, "shall tlie Lxri 
 of : 
 thiii 
 
 lull of marrow, of wine on the leea well re- 
 fined." 
 
 I lu-^e are feasting-times, the times in which 
 our l>>rd use«i to ! . 
 cHlnr. nn<l in wh. 
 
 his banotT over her hc^id iu love. 
 
 The Church of t^rist, alaii I is of herself a 
 •ry sickly, puling thing, a woman, a weaker 
 20 
 
 vessel ; but how much more must she net?ds be 
 
 so weak when she is sick of love I Then she 
 
 indeed has need of a draught, for she now 
 
 sinks, and will not eUe be 8Up[>orted : " Stay 
 
 nie with flasrons," saith she, " and comfort me 
 
 with - r I am sick of love." 
 
 Tl u^, therefore, were types of those 
 
 feastings and of those large drnughts of divine 
 
 love that the Lord Jesus draweth for and 
 
 giveth to his s|M)U8e in those days that he feast- 
 
 eth with her; for then he saith, "Drink, yea, 
 
 drink abundantly, O beloved." This he doea 
 
 to cheer her up under the hours <>r <ui 
 
 dejection; for now "new corn in ng 
 
 men cliyerful, and new wine the maids.' l*rov. 
 
 xxxi. G, 7. 
 
 As there were flagons, so there were cufw ; 
 
 and they are c:illed cujw of consolation and 
 
 cujw of salvation, because, as I said, they were 
 
 they by which God, at his fea-«tings with his 
 
 people, or when he suppcth with them, giveth 
 
 out the more large draughts of his love unto 
 
 his saints, to revive the spirits of the humble 
 
 I and to revive the hearts of the contrite ones. 
 
 ' At these times God made David's cup run 
 I ... 
 
 j over. For we are now admitted, if our faith 
 
 , will K'ar it, to drink freely into his grace, and 
 
 to be merry with him. Ps. xxiii. 5; Luke xv. 
 
 22, 24. 
 
 This is that to which the apastle alludetb 
 
 I when he saith, " Be not drunk with wine, 
 
 wherein is excess, but be ye filk-d with the 
 
 Spirit; speaking to yourselves in psalms and 
 
 hymns and spiritual songs, >inging and making 
 
 j mel<j<ly in your hearts unto the Lord." 
 
 I For the cups, as to their use in the general, 
 
 I understand them as of the bowls made mention 
 
 I of before. For assurances are the blooms and 
 
 (lowers of faith, not always on it, tliougli 
 
 usually on feasting-days it is so. So the de- 
 
 I greea of the one is still according to the me:i»- 
 
 ure of the other. Eph. v. 18; Jam.- v. ; Hum. 
 
 XV. 13. 
 
 LI I. 0/ the Chargtrt of the Temple. 
 In the tabernacle they had but twelve of 
 them, anil they were made of •iher; t<ut in th** 
 temjtle they ha«l in all a th< 
 j The thirty were made of ^ 
 ] were made of silver. Num. vii. 7. 
 
 ■f ' -r.-ni were not for ust-s . ■■...... -i 
 
 - I take it. they were those in 
 
 wh. " ■ ■■■^ 
 
 ■ wer. '*» 
 
 before God in hw 
 ' T'"'. •"••-tt \..ii I I \..u. v>aj oppo 
 
306 
 
 BUNYAN'S COMPLETE WORKS. 
 
 site to milk ; and so are these chargers to the 
 bowls, and cups, and flagons of the temple. 
 
 The meat was of two sorts, roast or boiled. 
 Of that which was roasted was the passover ; 
 and of that which was boiled were the trespass- 
 offerings. "Wherefore, concerning the pass- 
 over he saith, " Eat not of it raw, nor sodden 
 at all in water, but roast with fire; his head 
 with his legs, and with thepurtenance thereof." 
 
 This roast meat was a type of the body of 
 Christ as suffering for our sins, the which, 
 when it was roast, was and is dressed up in 
 chargers, and set before the congregations of 
 the saints. 
 
 But what were the chargers a type of? 
 
 I also ask, In what chargers our Gospel 
 passover is now dressed up and set before the 
 people? Is it not in the evangelists, the 
 prophets, and epistles of the apostles ? They 
 therefore are the chargers and the ordinance 
 of the supper ; in these also are the trespass- 
 offerings, with what is fried, in pans, mystically 
 prepared for the children of the Highest. 
 
 And why might they not be a type of Gos- 
 pel sermons ? I answer, I think not so fitly, 
 for, alas ! the best of sermons in the world are 
 but as thin slices cut out of those large dishes. 
 Our ministers are the carvers, good doctrine is 
 the meat, and the chargers in which this meat 
 is found are the holy canonical Scriptures, &c., 
 though, as I said, most properly the Xew Tes- 
 tament of our Lord and Saviour Jesus Christ. 
 
 There is in these chargers not only meat, 
 but sauce (if you like it) to eat the meat 
 withal ; for the passover there are bitter herbs 
 or sound I'epentance; and for other, as the 
 thank-offerings, there is holy cheerfulness and 
 prayers to God for grace. All these are set 
 forth before in the holy Scriptures, and pre- 
 sented to us thereby as in the golden chargers 
 of the temple. He that will scoff at this, let 
 him scoff. The chargers were a type of some- 
 thing ; and he that can show a fitter antitype 
 than is here proposed to consideration, let him 
 do it and I will be thankful to him. 
 
 Christians here is your meat before you; 
 and this know, the deeper you dip it in the 
 sauce the better it will relish. But let not un- 
 belief teach you such manners as to make you 
 leave the best bits behind you. For your lib- 
 erty is to eat freely of the best, of the fat, and 
 of tlie sweet. 
 
 LIII. Of the Goings Out of the Temple. 
 As to the comings into the temple, of them 
 we have spoken already — namelv, of the outer 
 
 and inner court, as also of the doors of the 
 porch and temple. The coming in w.'is but 
 one strait course, and that a type of Jesus 
 Christ, but the goings out were many. John x, 
 9; xiv. 6. 
 
 Xow, as I said, it is insinuated that the 
 goings out are many, answerable to the many 
 ways which the children of men have invented 
 to apostatize in from God. Christ is the way 
 into, but sin the way out of, the temple of 
 God. True, I read not of a description of tht 
 goings out of his house as I read of thi? 
 comings in. Only when they had Athaliah 
 out thence, she is said to go out by the way 
 by which horses come into the king's stables, 
 and there she was slain, as it were upon the 
 horse dunghill. 
 
 When Uzziah also went out of his house for 
 his transgression, he was cast out of all society, 
 and made to dwell in a kind of pest-house 
 even to the day of his death. 2 Chron. xxvi. 
 20, 2i. 
 
 Thus, therefore, though these goings out 
 are not particularly described, the judgments 
 that followed them that have for their trans- 
 gressions been thrust out thence have been 
 both remarkable and tremendous; for to die 
 upon a dunghill or in a pest-house, and that 
 for wicked actions, is a shameful, a disgrace- 
 ful thing. And God will still be sjireading 
 dung upon the faces of such; no greatness 
 shall prevent it ; " Yea, and will take them 
 away with it. I will drive them out of my 
 house,'' says he; "I will love them no more." 
 
 But what are we to understand in Gospel 
 days by going out of the house of the Lord for 
 or by sin ? 
 
 I answer, If it be done voluntarily, then 
 sin leads you out : if it be done by the holy 
 compulsion of the Church, then it is done by 
 the judicial judgment of God: that is, they 
 are cut off and cast out from thence as a just 
 reward for their transgressions. 
 
 Well, but whither do they go that are 
 thus gone out of the temple or Church cf 
 God? 
 
 I answer, Xot to the dunghill with Athaliah, 
 nor to the pest-house with Uzziah, but to the 
 devil; that is the first step, and so to hell 
 without repentance. But if their sin be not 
 unpardonable, they may by repentance be re- 
 covered and in mercy tread these courts again. 
 Now the way to this recovery is to think seri- 
 ously what they have done, or by what way 
 they went out of the house of God. Hence 
 the prophet is bid to show to the rebellions 
 
SOLO. vows TEMPLK S'l'IRITUALIZKD. 
 
 307 
 
 htnuc first the going** out (»f the liousf, and 
 thou the goings in. But, I say, first he bids 
 show them tlu- •roin-rs out thereof. E/.ck. .\liii. 
 1(». 11. 
 
 And this is of alt^jjuto nwosnity for the 
 rec(»vering of the sinner; for until he that 
 hiw "tinned himself out of (JikI's house siiall 
 Rec what danger he lins incurred to himself hy 
 this his wieketl going out, he will n<)t unfeign- 
 «^dly desire to come in thither again. 
 
 There is another thing its to this point to 
 be taken notice of. There in a way hy which 
 God also doth depart from this house, and 
 that also hy sin as the occasion. The sin of a 
 man will thrust him out, and tlie sin of men 
 will drive (t«Kl out of his own house. Of this 
 you rea«l in Ezek. .xi. 22, 2:?. For this ho 
 saitlj, "I have l\)rsaken mine house, I have 
 left mine heritag.'. I have given the dearly 
 beloved of my soul into the hand of her 
 '•M»»mieti." 
 
 Vnd this also is dreadful: the great sen- 
 tence of Christ upon the Jews lay much in 
 these words: "Your house is left unto yoii 
 desolate;" that is, (to*l has left you to bare 
 walls and to lifeless traditions. 
 
 Consider, therefore, of this going out also. 
 Alas! a church, a true church, i.s but a poor 
 thing if (tod leaves, if God forsakes it. IJy a 
 true church I mean one that is congregate<l 
 ac«"ording to outwanl rule, that has sinned 
 Itod away, as she hail almost quite done that 
 was of Laodicea. Kev. iii. 
 
 lie that sins himself i»ut can find no good 
 lu the world; and they that have sinned C»od 
 out can find no good in the Church. A church 
 that h;Ls sinne<l God away from it is a sad 
 lump indeed. You, therefore, that are in 
 ■ i's <'hurch take hee<l of sinning yourselves 
 
 • thence; als«i take heinl that while you 
 p in you sin not Go«l away, for henceforth 
 
 • '_'o«m1 is there. " Yea, woe unto then» when 
 • part from them," saith fJod. 
 
 LIV. 0/ the Simjm Monmnrj to the Tanple. 
 
 llavini; thus far pjissed through the temple, 
 
 •me now to the singers there. The singer-i 
 
 ••e many, but all of the Church, either Jews 
 
 proM'lytoa; nor was there any, as I kn«iw 
 
 umh-r the Old Testament wonihip, a«lmittiil 
 
 -ongH of the Church, and to cele- 
 
 rt '>f wop.hip with the saintm, hut 
 
 mre, were (M). The 
 
 '■■\ ! 'I, and of lhoi«e who 
 
 iiccfl b«>fore Pavid, with otliere that you 
 
 ! •■ •■ • ' ••'' ■ -rfornie*!, cither '<•• 
 
 Jews by nature or by such as were proselyted 
 to their religion. Ex. xv. 1. And such worship 
 then was occasioned by God's appearance for 
 them against the jwwer of the Gentiles, their 
 enemi<>s. 
 
 r.ut we are confined to the songs of the tem- 
 ple, a more distinct type ..f..i,r.. ;„ i\^q Church 
 under the Gfwpel. 
 
 1. The singers then wen- many, but the 
 chief of them in the days of I>avid were — 
 David himsi'lf, Asaph, Jeduthan, and Ileman, 
 and their sons. 
 
 2. In David's time the chief of these singen 
 were two Inuidrcl •i''-.... ^..,,r- ■.•<•,<] .;.»».< 
 1 Chron XXV. 
 
 These singers of old wfif lo ^m;^ riu ir -oh-h 
 over the burnt-oU'ering, which was a type of 
 the sacrificed body of Christ ; a memorial of 
 which ollering wo have at the I^>rd's table, the 
 consummation of which Christ and his di.sci- 
 plcs celebrated with a hymn. Matt. xxvi. '.W. 
 
 And as of old they were the Church that did 
 sing in the temple, accordinir t«) in-^titution, to 
 God, so also they are l>y <}od's appointment to 
 be sung by the Church in the new. Hence, 
 
 1. They are said to be the redeemo<l that 
 sing. 
 
 2. The songs that they sing are saitl to be 
 the "songs of their re<lemption." Rev. v. 9, 10. 
 
 3. They were and are songs that no man can 
 sing but they. 
 
 Mnt lot us run a little in the panillel : 
 
 1. They wen> of old a[>pointed to sing that 
 were cunning and skilHil in songs. ,\nd an- 
 swerable to that it is said that no man ctmld 
 learn our New Testament songs but the hun- 
 dre<l and forty and four thoiusand which were 
 redeemed from the earth. 
 
 2. Those sonirs were simg with harps, j»sal- 
 teries, cymbals, an<l trumpet.'* — a type of our 
 singing with spiritual joy from grace in our 
 hearts. 1 Chron. xxv. Ji. 
 
 S. The singers of old were to he elothe<l in 
 fine linen, which fine linen w:u« a type of in 
 nocency and an upright conversation. }fen<"< 
 the jjingers under the New Testament a>e !»aiii 
 to Ik* virgins, such in whose mouth was no 
 guile-, an<l that were without fault before the 
 throne of God. 1 Chnni. xv. 27 and T?«'v »•• 
 1-^. 
 
 4. Tlie songs sung in the fcmj'!" « 
 or !»ueh as were compiled atti-r flw "' 
 
 ! mercies that the Chun ' •• 
 
 i or were to ri-eeive. .An : >!« 
 
 to this is the (^hurrh to sing now new jiongx 
 
 •• ••' ■■ '■■ -irt*, for new mercit* 
 
308 
 
 BUXYAN'S COMPLETE WORKS. 
 
 New songs, I say, are grounded on new mat- 
 ter, new occasions, new mercies, new deliver- 
 ances, new discoveries of God to the soul, or 
 for new fiames of heart ; and are such as are 
 most taking, most pleasing, and most refresh- 
 ing to the soul. 
 
 5. These songs of old, to distinguish them 
 from heathenish ones, were called God's songs, 
 tlie Lord's songs, because taught by him and 
 learned of him, and enjoining them to be sung 
 to liis praise. Hence David said, " God had 
 put a new song into his mouth, even praises to 
 our God." 
 
 6. These songs also were called songs of Sion 
 and the songs of the temple. Ps. exxxvii. 3. 
 
 And they are so called as they were theirs to 
 sing there, I say, of them of Zion and the wor- 
 shippers of the temple — I say, to sing in the 
 Church, by the Church, to him who is the God 
 of the Church, for the mercies, benefits, and 
 blessings which she has received from him. 
 Sion songs, temple songs, must be sung by 
 Sion's sons and temple-worshippers. 
 
 "The redeemed of the Lord shall return and 
 come to Zion with songs and everlasting joy 
 upon their heads ; they shall obtain joy and 
 gladness, and sorrow and sighing shall flee 
 away. Therefore they shall come and sing in 
 the height or upon the mountains of Zion; 
 and shall flow together thither, to the goodness 
 of the Lord. Break forth into singing, ye 
 mountains, and let the inhabitants of the rock 
 sing." 
 
 To sing to God is the highest worship we 
 are capable of performing in heaven ; and it is 
 much if sinners on earth, without grace, 
 should be capable of pei-forming it, according 
 to his institution, acceptably. I pray God 
 it be done by all those that now-a-days get 
 into churches, in spirit and with understand- 
 
 LV. 0/ the Union of the Holy and Most Holy 
 Temple. 
 
 That commonly called the temple of God at 
 J erusalem, considered as standing of two j)arts, 
 wa.* called the outward and inward temple, or 
 the holy and most 'holy place. They were 
 Ijuilt upon one and the same foundation ; 
 neither could one go into the holiest but as 
 through the holy phice. 1 Kings iii. 1. 
 
 The first house — namely, that which we 
 liave been speaking of— was a type of the 
 Church militant, and the place most holy a 
 type of the Church triumphant — I say of the 
 Church triumphant, as it is now. 
 
 So, then, the house standing of these two 
 parts was a shadow of the Church both in 
 heaven and earth. And for that they are 
 joined together by one and the same founda- 
 tion, it was to show that they above and we be- 
 low are yet one and the selfsame house of God. 
 Hence they and we together are called " the 
 whole family in heaven and earth." 
 
 And hence it is said again that we who be- 
 lieve on earth " are come to Mount Sion, to the 
 citj^ of the living God, the heavenly Jerusa- 
 lem, and to an innumerable company of angels. 
 To the general assembly and Church of the 
 first-born, which are written in heaven, and to 
 the spirits of just men made perfect, and to 
 God the judge of all, and to Jesus the media- 
 tor of the new covenant, and to the blood of 
 sprinkling, that speaketh better things than 
 that of Abel." 
 
 The difference, then, betwixt us and them is, 
 not that we are really two, but one body in 
 Christ in divers places. True we are below 
 stairs, and they above ; they in their holiday, 
 and we in our working-day clothes ; they in 
 harbour, but we in the storm ; they at rest, but 
 we in the wilderness ; they singing, as crowned 
 with joy ; we crying, as crowned with thorns. 
 But I say, we are all of one house, one family, 
 and are all the children of one Father. 
 
 This therefore we must not forget, lest we 
 debar ourselves of much of that which other- 
 wise, while here, we have a right unto. Let 
 us therefore, I say, remember, that the temple 
 of God is but one, though divided, as one may 
 say, into kitchen and hall, above and below, 
 or holy and most holy place. For it stands 
 upon the same foundation, and is called but 
 one, the temple of God, which is built upon 
 the Lord our Saviour. 
 
 I told you before that none of old could go 
 into the most holy but by the holy place, even 
 by the veil that made the partition between. 
 Ex. xxvi. 33. 
 
 Wherefore, they are deceived that think to 
 go into the holiest, which is in heaven, when 
 they die, who yet abandon and hate the holy 
 place while they live. 
 
 Nay, sirs, the way into the holiest is through 
 the holy place ; the way into heaven is through 
 the Church on earth, for that Christ is there 
 by his word to be received by faith before he 
 can by us in person be received in the bea- 
 tifical vision. The Church on earth is as the 
 house of the women spoken of in the book of 
 Esther, where we must be dieted, perfumed, 
 and made fit to go into the Bridearroom's 
 
SOL OMOy '5 TEMPL K SPIIi I T I \\ LI ZED. 
 
 :v)9 
 
 chamber, or, as Paul says, " made meet to be 
 partakers of the inheritance of the saints in 
 light." Esth. iii; Col. i. 12. 
 
 LVI. 0/ the IloUegt or Inner Temple. 
 
 The most holy place wa.H, as I said, a fijjure 
 (if heaven itself, consequently a type of that 
 where the most special presence of (tod is, and 
 where his face is most clearly seen and the 
 plames of his countenance most enjoyeil. 
 H.b. i.\. 23, 24; Ex. xxv. 22; Num. vii. 89. 
 
 The most holy place was dark : it had no 
 windows in it, though there were such round 
 the chambers; the iitore special presence of 
 Ciod too on Mount Sinai was in the tliick dark- 
 ness there. 
 
 1. This holiest therefore beinp thus made, 
 wiw to show that tiod, lus in heaven, to us on 
 earth is altogether invisible, and not to be 
 reached otherwise than by faith. For I say 
 in that this house had no windows, nothini^ 
 therein could be seen by the highest light of 
 this World. Things there were only seen by 
 the light of the fire of the altar, which was a 
 typo of the shinings of tiu- Holy (ihost. 1 
 Cor. ii. And hence it is said, notwithstanding 
 the darkness, "Hedwelleth in the light which 
 no man can approach unto; none but the 
 high priest, Christ." 1 Tim. vi. KJ ; 1 I'et. iii. 
 21, 22. 
 
 2. Theholiest therefore w;ls thus built to show 
 iiow ditlerent our state in heaven will be from 
 this our state on earth. We walk here by our 
 light, by the light of a written word ; for that 
 is now a light to our feet and a lantern to our 
 path. Rut that pl.ice, where there will be no 
 written word nor ordinances as here, will yet 
 to us shine more light and clear than if all the 
 lights that are in the world were put together 
 to light one man: "For (_i»kI is light, and in 
 him is no darkness at all ;" and in his light, 
 and in the light of the Lamb immediately, wo 
 !«hall live and walk and rejoice all the days of 
 eternity. 
 
 8. This aNo was onlaineil thus, to show that 
 we, while in the first temple, should live by 
 faith a^ to what there was or as to what was 
 done in the second. Ilenco it is said as to 
 that we walk by faith, not by sight. 2 Cor. 
 T. 9. 
 
 The things that arc there we are told of, 
 even of the ark <»f the testimony, and morcy- 
 •oat, and tlic chonibims of glory, and the 
 preacncc of Christ and of Oo<| ; we are, I »ay, 
 told of them by the worri, and Iwlieve, and are 
 token therewith, and hope to go to them here* 
 
 after; but otherwise we see them not. There 
 fore we are said to "look not at the thing* 
 which are seen, but at the ttiings which are 
 not seen ; for the things that are seen are tem- 
 poral, but the things that are not >een are 
 eternal." 
 
 4. The people of f»ld were not to look into 
 the holiest, lest they dit^l, (Num. xvii. 13,) 
 save only their high priest, he might g(» into 
 it; to show that we while here must have a 
 care of vain speculations, ft>r there is nothing 
 to be seen by us, while here, in heaven, other- 
 wise than by (Jod's eternal testament: true, 
 we may now come to the holiest, even as nigh 
 as the first temple will admit us to conie, but 
 it must lie by blood and faith, not by vain im- 
 agiiuition, sense, or carnal reason. 
 
 5. This holiest of all was four .square every 
 way, both as to the height, length, and bnadth. 
 To be thus is a note of perfection, as I showed 
 elsewhere ; wherefore it was on purpose thus 
 built to show us that all fulness of bh»s.seilne«« 
 is there, both as to the nature, degree, and 
 duration. "So when that which is perfect is 
 come, that which is in part shall be done 
 away." 
 
 \.\ I r. 0/ (he Veil of the Temple. 
 The veil of tiie temj)le was a hanging ma<le 
 of " blue, and j)Urple, and crimson, and white 
 linen, and there were cherubims wrought 
 thereon." 
 
 1. This veil w;is one partition betwixt the 
 holy an<l most holy place ; aiul I take it it was 
 to keep from the sight of the worshippers the 
 things most holy when the high priest went in 
 thither to accomplish the service of God. Ex. 
 xxvi. 33. 
 
 2. The veil was a type of two things. 
 
 1. Of the visible heavens through which 
 Christ passed when he went to make an inter- 
 cession for us. And as by the veil the high 
 priest went out of the sight of the people 
 when he went irito the holiest of all, so Jesun 
 Christ, when he ascende«l, was by the heavens, 
 that great and stretche<l-out curtain, received 
 out of the sight of his people here. Also by 
 the same curtain, since it is become as a tent 
 for him to dwell in, he is still receive«l, and 
 still kt'pt «iut of our sight ; for now we see him 
 not, nor shall until the-ne heavens be rolletl to- 
 gether .as a scroll and pa-ss away like a thing 
 rolled together. Isa. xl. 22. 
 
 3. This is that veil through which, the a|>o«- 
 tic saith, Je>4us. as the forerunner for u.s, en- 
 tered into the prewencc of God. For by tlM 
 
310 
 
 BUNYAN'S COMPLETE WORKS. 
 
 veil here also must be meant the heavens or 
 the outspread firmament thereof; as both Mark 
 and Peter say, " He is gone into heaven, and 
 is on the right hand of God." 
 
 3. The veil of the temple was made of blue, 
 the very colour ol' the heaven— of purple, and 
 crimson, and scarlet also, which arc the colour 
 of many of the clouds, because of the reflec- 
 tions of the sun. But again : 
 
 4. The veil was also a type of the body of 
 Christ, For as the veil of the temple when 
 wh( le kept the view of things of the holiest 
 from us, but when rent gave place to man to 
 look into them, even so the body of Christ 
 while whole kept the things of the holiest 
 from that vic\v we, since he was pierced, have 
 of them. Hence we are said to enter into the 
 holiest by faith through the veil— that is to 
 say, his flesh. Heb. x. 
 
 But yet, I say, all is by faith ; and indeed 
 the rending of the veil that day that Christ 
 was crucified did loudly preach this to us. For 
 no sooner was the body of Christ pierced but 
 the veil of the temple rent in twain from the 
 top to the bottom ; and so a way was made for 
 a clearer sight of what was there beyond it, both 
 in the type and antitype. 
 
 Thus you see that the veil of the temple was 
 a type of these visible heavens, and also of the 
 body of Christ; of the first, because he passed 
 through it unto the Father ; of the second, be- 
 cause we by it have boldness to come to the 
 Father. 
 
 I read also of two other veils, as of that 
 spread over the face of Moses, to the end that 
 the children of Israel should not steadfastly 
 behold, and of the first veil of the tabernacle. 
 But of these I shall not in this place speak. 
 
 Upon the veil of the temple there were also 
 the figures of cherubims wrought, that is, of 
 angels; to show, that as* the angels are with us 
 here, and wait upon us all the days of our pil- 
 grimage in this world, so when we die they 
 stand ready, even at the veil, at the door of 
 these heavens, to come, when bid, to fetch us 
 and carry us away into "Abraham's bosom." 
 Luke xvi. 22. 
 
 The veil, then, thus understood, teaches us 
 fiist where Jesus is — namely, not here, butgone 
 into heaven, from whence we should wait for 
 hi Ml. It also teaches us that if wo would even 
 now discern the glories that are in the holiest 
 of all, we must look through Jesus to them, 
 even through the veil — that is to say, "his 
 flesh." Yea, it teaches us that we may, by 
 ftiith through him, attain to a kind of a pres- 
 
 ence, at least, of the beauty and sweetuesia of 
 them. 
 
 LVIII. Of the Boors of the Inner Temple. 
 
 1. Besides the veil, there was a door to the 
 inner temple, and that door was made of olive 
 tree; "and for the entering in of the oracle, 
 he made doors of olive tree. The two doors 
 also of the olive tree, and he carved upon them 
 clicrul)ims, and palm trees, and flowers, and 
 overlaid them with gold, and spread gold upon 
 the cherubims and upon the palm tree." 
 
 2. These doors were a type of the gate of 
 heaven, even of that which lets into the eter- 
 nal mansion-house that is beyond that veil. I 
 told you before that the veil was a type of the 
 visible heavens which God spread out as a cur- 
 tain, and through which Christ went when he 
 ascended to the right hand of the Father. 
 
 3. Now, beyond this veil, as I said, I find a 
 door, a gate opening with two Ifeaves, as afore 
 we found at the door of the outward temple. 
 These are they which the Psalmist calls to' 
 when he saith, " Lift up your heads, ye gates, 
 and be ye lift up, ye everlasting doors, and the 
 King of glory shall come in." 
 
 4. The doors of the temple were made of fir, 
 but these, as you see, were made of olive, to 
 show us by that fat tree, that rich type, with 
 what glory we shall meet who shall be counted 
 worthy to enter at these gates. The olive tree 
 has its name from the oil and fatness of its na- 
 ture, and the doors that let into the holiest 
 were made of this olive tree. 
 
 5. Cherubims were also carved upon these 
 doors, to show that as the angels met us at the 
 temple door, and as they wait upon us in the 
 temple, and stand also ready at the veil, so 
 qvcn at the gate of the mansion-house they 
 will be also ready to give us a welcome thither, 
 and to attend us into the presence-chamber. 
 
 6. Palm trees also, as they were carved upon 
 the temijle doors, so we also find them here be- 
 fore the oracle, upon the doors that let in 
 thither, to show that as Christ gave us the vic- 
 tory at our first entering into faith, so he will 
 finish that victory by giving of us eternal sal- 
 vation. Thus he is the author and finisher of 
 our faith. For as sure as at first we received 
 the jialm branch by faith, so surely shall we 
 wear it in our hands, as a token of his faith- 
 fulness in the heaven of heavens, for ever, 
 Rev. vii. U. 
 
 7. 0})en flowers are also carved here, to show 
 that Clirist, who is the door to glory a.s well as 
 the door to grace, will be precious to us at out 
 
SOLOMOyS TEMPLE SPIRITUALIZED. 
 
 'M\ 
 
 «ntcrini? in tliithiT, as well :i.s at the fi>-st step 
 we took thitherward in a sinful, mi.serahle 
 world. Christ will never lose his sweet scent 
 ill the nostrils of hi.s Church. He is UKwt 
 sweet nnw, will he so at deatii, and sweetest of 
 all when hy him we shall enter into that inan- 
 Bion-huuse preparinl for us in heaven. 
 
 8. The |)aln» tree and open (lowers nuiy also 
 be a typo of the precious ones of Ciod who 
 •hall he counted wt»rthy of his kingdom — the 
 one of the uprif^htness of their heart.-*, the other 
 of the go<Ml savuur of their live.-*. "The up- 
 right shall dwell in thy pn-j^ence; and to him 
 that ordereth his t<»nven*ation arijrht 1 will 
 ^llow the salvation of (Jod." I's. cxl. l.'J. 
 
 '.». Tluis sweet in earth, sweet in heaven ; 
 jiiid he that yields the fruit of the CJospcl here 
 shall tind it for himself and his eternal com- 
 fort at the jjates of glory. 
 
 1(1. All these were overlaid with gold, as you 
 may say, and so they were at the <h)or of the 
 first house. True, hut okxerve here we have 
 an addition. Hero is gold upon gold, (iold 
 laid on them, and then gold spread upon that. 
 He overlaid tliQjn with gold, and then spread 
 gold upon them. The Lord gives gnice and 
 glory. I's. Ixxxiv. 11. Ciold and gold. Gold 
 ^>pread upon gold. Grace is gold in the leaf, 
 and glory is gold in plates. Gnicc is thin gold, 
 glory \a gold that is thick. Horc is gold laid 
 on, unci gold spread on that, and that hoth 
 U|>on the palm treoA and theeheruhims. Gold 
 upon the pahn trees — that is, on the saints; 
 gold \i\wn the cheruhims — that is, upon the 
 angels. For, I douht not hut that the angels 
 themselves shall receive additional glory for 
 the service with which they have served Christ 
 and his (Church on earth. 
 
 11. The angels are God's harvest-men, and 
 douhtless ho will give them good wagi-s, even 
 glon»' ujMJU their glory then. Malt. xiii. 38, 39; 
 xxiv. 31 ; John iv. 3ij. 
 
 12. You know harvest-men use<l to be paid 
 well Atr gathering in the c^iru, and I doubt not 
 but .so shall the^c when the great ingathering 
 i.n over. IL>t what an entrance into life is 
 here! Here is gold upon gold at the door, at 
 ou( firttt step into the kingdom. 
 
 LI X. ()/ the Oolden XaiU of the Inner Temple. 
 I shall not concern myself with all the nails 
 ot the temple, as of those made with iron, fn:., 
 (1 Chron. xxii. 3,) but only with golden ones, 
 of which ytiu tvsl\\, (2 Chron. iii. 4,) where he 
 saith, '' And the weight of the nails was fifty 
 »hekeU of gold." Tbciie naib*, as I conceive. 
 
 Were all fastened to the place most l.oly, and 
 of form most aj)t t<» that of which they were a 
 figure. 
 
 1. Some of tlieiii represented Christ JesUS 
 our Lord lus fixed in his nutliatory otUce in the 
 heavens; wlu-ref<»re in one jilace, when the 
 Holy (Jho^-t speaks of Christ as he sprang from 
 Judah to be a mediator, saith, "(Jut of him 
 came the corner, (the corner-stone,) out of him 
 the nails." 
 
 Now, since he is here com|iared to a nail, ii 
 golden nail, it is to show thut as a nail, by 
 driving, is fixed in his place, so ( 'hrist by (.JodV 
 oath is made an everhwting prii>sl. Heb. vii. 
 'I'i. Therefore, as he saith again, the nail, the 
 Aaronicjil priesthood, that was fiusteiied in a 
 sure placi* should bo removed, be cut down, 
 and fall, so he who has the key of David, 
 which is C'iirist, (Rev. iii. 7,) shall by God, 
 "as a nail fastened in a sure place, abide;" 
 therefore he says again, " And he shall be for 
 a glorious throne or mercy-seat to his i'alher's 
 house." -\nd moreover, "That they shall 
 hang on him," lus on a nail, "all the glory of 
 his Kather's house, the oll'spring, and the issue, 
 all vessels of small (|Uaiitity, fn)m the vessels 
 of cups, even to the vessels of flagons ;" accord- 
 ing to that which is written, " An<l they sang 
 a new song to the L;imb that w'a:i slain, sayiug, 
 Thou art worthy," &c. 
 
 .\n«l therefore it is again that Christ, undei 
 the similitude of a nail, is accounted by saints 
 incleed their great jdedge or hope, iw he is in 
 heaven, of their coming thitlier. Hence they 
 said of old, " (f)Ml hits given us a nail in his 
 holy place" — "a nail," says the line; "a pin, 
 a constant and sure abode," says the margin. 
 Now, this nail in his holy place, as was showed 
 bef(»re, is Ciirist — Christ Jis possessed of hi-iiven, 
 and :us abiding and ever living therein for us. 
 
 Hiiice he is called, as there, our heail, our 
 life, and our salvation; and also we are said 
 there to bo set down togellur iii llm. Kph. i. 
 23; CoL iii. 3; Eph. 11.5,1). 
 
 2. .Someofthe.se nails wen- \\\ i - a the holy 
 words of tJo<l, which for ever an- settled in 
 heaven. Types, I ."iay, of their yea aiul amen. 
 Hence Solomon, in another place, coiii].are3i 
 the wonls of the wise GimI, to ''goads and nail.i 
 iiistened by the masters of the as6embii<"' uLiih 
 are given from one shepherd." 
 
 They are calliil "goads," because at !»ii. n 
 prick the oxen on in their draw in;.', so GikI's 
 wonls prick Christians on in their iioly <iutie». 
 They are calhtl " nails" to show tiial as uaiU, 
 when fiiBtoDcd well in a sure place, are DOl 
 
512 
 
 BU^'YAN'S COMPLETE WORKS. 
 
 easily remoAcd, so God's words by his will 
 stand firm for ever. The masters of the assem- 
 blies are, first, the apostles. The one Shepherd 
 is Jesus Christ. Hence the Gospel of Christ 
 is said to be everlasting, to abide for ever, and 
 to be more steadfast than heaven and earth. 
 
 The Lord Jesus then, and his holy words, 
 are the golden nails of the temple, and the 
 fixing of these nails in the temple was to show 
 that Christ is the same to-day, yesterday, and 
 for ever, and that his words abide and remain 
 the same for ever and ever. He then that 
 hath Christ hath a nail in the holiest : he that 
 hath a promise of salvation hath also a nail in 
 heaven, a golden nail in heaven. 
 
 LX. Of the Floor and Walls of the Biner 
 Temple. 
 
 1. The floor of the oracle was overlaid with 
 eedar, and so alfio were the walls of this house. 
 "He built twenty cubits on the sides of the 
 house, both the floor and the walls with boards 
 of cedar. He ever, built for it within, for the 
 oracle, for the most holy place." 
 
 2. In that he doth tell us with what it was 
 ceiled, and doth also thus repeat, saying, " for 
 the oracle, for it within, even for the most holy 
 place," it is because he would have it noted 
 tljat this only is the place that thus was done. 
 
 3. Twenty cubits — that was the length, and 
 breadth, and height of the house ; so that by 
 his thus saying he teacheth that thus it was 
 built round about. 
 
 4. The cedar is, if I mistake not, the highest 
 of the trees. Ezek. xxxi. 3-8. 
 
 Now in that it is said the house, the oracle, 
 "was ceiled round about therewith," it may 
 be to show that in heaven, and nowhere else, 
 is the height of all perfection. 
 
 Perfection is in the Church on earth, but 
 not such as is in heaven. 
 
 1. There is a natural perfection, and so a 
 penny is as natural silver as is a shilling. 
 
 2. There is a comparative perfection, and so 
 one thing may be perfect and imperfect at the 
 same time, as a half crown is more than a 
 shilling, yet less than a crown. 
 
 3. There is also that which we call the ut- 
 most perfection, and that is it which cannot be 
 added to or taken from him ; and so God only 
 is perfect. 
 
 Now heavenly glory is that which goes be- 
 j'ond all perfection on the earth, as the cedar 
 goes beyond all trees for height. Hence God, 
 when he speaks of his own excellency, sets it 
 forth by its height— the high God, the most 
 
 High, and the high and lofty one, and the 
 Highest. 
 
 These terms also are ascribed to this house; 
 for that it was the place where utmost perfec- 
 tion dwelt. 
 
 I take, therefore, the cedar in this place to 
 be a note of perfection, even the cedar with 
 which this house was ceiled. 
 
 For since it is the wisdom of God to speak 
 to us ofttimes by trees, gold, silvei', stones, 
 beasts, fowls, fishes, spiders, ants, frogs, flics, 
 lice, dust, &c., and here by wood, how should 
 we by them understand his voice if we count 
 there is no meaning in them ? 
 
 "And the cedar of the house within was 
 carved with knops and flowers." All was 
 cedar; there was no stone seen. 1 Kings 
 ix. 18. 
 
 Knops and flowers were they with which the 
 golden candlestick was adorned, as you read 
 in Ex. XXV. 
 
 The candlestick was a type of the Church, 
 and the knops and flowers a type of her orna- 
 ments. But what! must heaven be hanged 
 round about with the ornaments of saints, 
 with the fruits of their graces? Well, it is 
 certain that something more than ordinary 
 must be done with them, since they are 
 " admitted to follow them into the holy place," 
 and since it is said they shall have a far more 
 exceeding and eternal weight of glory be- 
 stowed on them for them in the heavens. 2 
 Cor. iv. 16, 17. 
 
 " All was cedar ; there was no stone seen." 
 Take stone in the type for that which was 
 really so, and in the antitype for that which is 
 so mystically, and then it may import to us 
 that in heaven, the antitype of this holiest, 
 . there shall never be any thing of hardness of 
 heart in them that possess it for ever. All 
 imperfection ariseth from the badness of the 
 heart, but there will be no bad hearts in glory. 
 No shortness in knowledge, no crossness of dis- 
 position, no workings of lusts or corruptions 
 will be there — no, not throughout the whole 
 heavens. Here, alas ! they are seen, and that 
 in the best of saints, because here our light is 
 mixed with darkness; but there will be no 
 night nor any stone seen. 
 
 " And the floor of the house was overlaid 
 with gold." 1 Kings vi. 30. This is like that 
 of which we read of the New Jerusalem that 
 is to come from God out of heaven — says the 
 text, " The street of the city was pure gold " — 
 and like that of which you read in Exodus. 
 " Thev saw under the feet of the God of Israel 
 
SOLOMON'S TEMPLE SPIRITUALIZED. 
 
 313 
 
 as it were a pave<l work of sapphire stoue, 
 and as it were the body of the heaven in ita 
 clearness." 
 
 All the visions were ridi, hut this the 
 richest, that the floor of the liouse should he 
 covered or overlaid with gold. The floor and 
 Htruet are walking-places, and how rich will 
 our steps be then I Alas! liere we sometimes 
 step into the mire, and then again Btumble 
 upon blocks and stones. Here we sometimes 
 fall into the holes, and have our het-l often 
 catched in a snare; but there, there will be 
 none of tlu»se! Gold! gold! all will be gold 
 and golden perfe«'tions when we come into the 
 holy place ! Job at best took but his steps in 
 butter, but we then shall take all cmr steps in 
 the gold of the sanctuary. 
 
 LXl. of the Ark of the Owetmnt whirh ic(U 
 placed in the Inner Tenijiie. 
 
 In tlie word I read of three arks: to wit, 
 Noah's ark, that in which Closes was hid, and 
 the ark of the covenant of God. Gen. vi. 14 ; 
 Ex. ii. '>i, •'). Hut it is the ark of the covenant 
 of whieli I shall now speak. 
 
 "The ark was made of sliittim wood; two 
 cubitii and a half was the length thereof, and 
 one cubit and a half the breadth thereof, and 
 a cubit and a half the height thereof. It was 
 overlaid with pure gold within and without, 
 and a crown of gold was made for it round 
 about." 
 
 1. This ark was called "the ark of the 
 covenant," as the first that you read of wjis 
 allied Noah's, because as he in that was kept 
 from being drowned, .so the tables of the cove- 
 nant were kept in this from breaking. 
 
 2. This ark in this wjlh a type of Christ, for 
 that in him only, and not in the hand of 
 Moses, these tables were kept whole. Mo«ea 
 brake them, the ark keeps them. 
 
 ■i. Not only that wrote on two tables of 
 (*tune, but that also called "the ceremonial," 
 wits put into the ark to be kept. The two 
 tables were put into the midst of the ark to 
 answer to this. Thy law is within my heart to 
 do it. Hut the cenMnonial was put into the 
 .sii>l': of the ark, to show that out of the side 
 of Christ must como that which must answer 
 that; for out thence came blo<Ml and water — 
 bloo4l, to answer the purifyings and rinsings 
 of that law. 
 
 The ceremonies therefore were lodgo<l in the 
 oide of the ark, to nhow that they should be 
 answered out of the side of i. -m- < i.ri.f Kx. 
 XXT. 16, 17. 
 
 4. The ark had the name of God put upon 
 it ; yea, it was called " the strength of God 
 and his glorj'," though made of wood. And 
 Christ is God both in name and nature, though 
 made flesh ; "yea more, made to be sin fur us." 
 2 Ham. vii. 2. 
 
 Ci. The ark was carried upon men's shouldenj 
 this way and that, to show how Christ should 
 be carried and preached by his apostles and 
 ministers into all part.s of the world. Ex. 
 XXV. 14. 
 
 G. The ark had these testimonies of God's 
 presence aeeoiui>anying it, as had no other 
 ceremony of the law ; and Christ had those 
 signs and tokens of his presence with him, as 
 never had man either in Law or Gospel. This 
 is .so apparent it needs no proof. And now for 
 a few comparisons more: 
 
 1. It was at that that God answered the 
 people when they were wont to come to in- 
 quire of him ; and in these last days God has 
 spoken to us by his Son. 
 
 2. At the presence of the ark the waters of 
 Jordan stood still till Israel, the ransomed of 
 the Lord, passed over from the wilderness to 
 ( 'anaan ; and it is by the power and presence 
 of Christ that we pass over death, Jordan's 
 antitype, from the wilderness of this world to 
 heaven. 
 
 3. Before the ark the walls of Jericho fell 
 down; and at the pn-sence of Christ shall all 
 high towers, and strongholds, and hiiling-jilaces 
 for sinners be razed and ilissolved at his com- 
 ing. Isa. vi. 20. 
 
 4. Before the ark Dago!? fell, that idol of 
 the Philistines; and before Christ Jesus devils 
 fell, those gods of all those idols. And he 
 must reign till all his enemies be put under 
 his feet, and until they be made his footstool. 
 1 Sam. V, 1-4. 
 
 5. The Philistines were also phigue<l for 
 meddling with the ark while they abode un- 
 circunicised; and the wicked will one day l>c 
 most severely plagued for their meddling with 
 Christ with their uncircumci.sed heart.s. 1 .<anu 
 v. G-13. 
 
 fi. (tod's ble.«sing W!Ls upon those that enter« 
 tained the ark as they should; and much more 
 is and will hLs blessing be upon those that so 
 embrace and entertain his Christ and profcM 
 his nanie sincerely. 2 Sam. vi. 11. 
 
 7. When I'wa put forth his hand to stay the 
 ark when the oxen HluK)k it, as despairing of 
 God's protwtion of it without a human help, 
 he die«l Iwforo the Lonl; even so will all tha«e 
 do (without repentance) who use anUwful 
 
814 
 
 BUXYAN'S COMPLETE WORKS. 
 
 means to promote Christ's religion and to sup- 
 port it in the world. 1 Chron. xiii. 9, 10. 
 
 8. The ark, though thus dignified, was of 
 itself but low— but a cubit and a half high: 
 also Christ, though he was the glory of heaven 
 and of God, yet made himself of no reputa- 
 tion and was found in the likeness of a man. 
 
 9. The ark liad a crown of gold round about 
 upon it, to show how Christ is crowned by his 
 saints by faith, and shall be crowned by them 
 in glory, for all the good he hath done for 
 them; as also how all crowns shall one day 
 stoop to him and be set upon his head. This 
 is showed in the type (Zech. vi. 11, 14) and in 
 the antitype. Rev. iv. 10. 
 
 10. The ark was overlaid with gold within 
 &nd without, to show that Christ was perfect 
 in inward grace and outward life, in spirit and 
 righteousness. John i. 
 
 11. The ark was placed under the mercy- 
 eeat, to show that Jesus Christ, as Eedeemer, 
 brings and bears, as it vrere upon his shoulders, 
 the mercy of God to men, even "in the body 
 of his flesh, through death." 
 
 12. When the ark was removed far from the 
 people the godly went mourning after it; and 
 when Christ is hid or taken from us, "then we 
 mourn in those days." 
 
 13. All Israel had the ark again after their 
 mourning time was over; and Christ, after his 
 people have son owed for him a while, will see 
 them again, "and their hearts shall rejoice." 
 
 By all these things, and many more that 
 might be mentioned, it is most evident that 
 the ark of the testimony was a type of Jesus 
 Christ; and take notice a little of that which 
 follows, namely, that the ark at last arrived at 
 the place most holy. Heb. ix. 3, 4. 
 
 That is, after its wanderings ; for the ark was 
 first made to wander like a non -inhabitant 
 from place to place; now hither, and then 
 thither; now in the hands of enemies, and 
 then abused by friends ; yea, it was caused to 
 rove from place to place, as that of which the 
 world was weary. I need instance to you, for 
 proof, none other place than the 5th, 6th, and 
 7th chapters of the first book of Samuel ; and, 
 answerable to this, was our dear Lord Jesus 
 posted backwards and forwards hither and 
 thither, by the force of the rage of his ene- 
 mies. 
 
 1. He was hunted into Egypt so soon as he 
 was born. Matt. ii. 
 
 2. Then he was driven to live in Galilee flie 
 space of many years. 
 
 3. Also, when he showed himself to Israel, 
 
 they drove him sometimes into the wildemess, 
 sometimes into the desert, sometimes into the 
 sea, and sometimes into the mountains; and 
 still in every one of these places he was either 
 haunted or hunted by new enemies. 
 
 And, last of all, the Pharisees plot for his 
 life; Judas sells him, the priests buy him, 
 Peter denies him, his enemies mock, scourge, 
 buffet, and much abuse him. In fine, they get 
 him condemned, and crucified, and buried, 
 but, at last, God commanded and took him to 
 his place, even within the veil, and sets him 
 to bear up the mercy-seat, where he is to this 
 very day ; being our ark to save us, as Noah's 
 did him, as Moses' did him; yea, better, as 
 none but Christ doth save his own. 
 
 LXII. Of the jilacing of the Ark in the Holiest or 
 ■ Inner Temple. 
 
 1. The ark, as we have said, and as the text 
 declares, when carried to its rest, was placed 
 in the inner temple, or in the most holy place, 
 even under the "wings of the cherubims." 
 "And the priests brought in the ark of the 
 covenant of the Lord unto his place, to the 
 oracle of the house, unto the most holy place, 
 even under the wing of the cherubims." 
 
 2. Before this, as was said afore, the ark was 
 carried from place to place, and caused to 
 dwell in a tent under curtains, as all our 
 fathers did; to show that Christ, as we, was 
 made for a time to wander in the world, in 
 order to his being possessed of glory. 
 
 3. But now, when the ark was brought into 
 the holiest, it is said to be brought into its 
 place. This world, then, was not Christ's 
 place; he was not from beneath, he came from 
 his Father's house; wherefore while here he 
 was not at his place, nor could be until he as- 
 cended up where he was before. John viii. 23. 
 
 4. Christ's proper place, therefore, is the 
 holiest — his proper place as God, as Priest, as 
 Prophet, as King, and as the Advocate of his 
 people. Here, with us, he has no more to do, 
 in person, as mediator. If he were on earth 
 he should not Ije a priest, &c. His place and 
 work is now above with his Father and before 
 the angels. 
 
 5. It is said the ark was brought to the 
 oracle of the house ; Solomon was content to 
 say it was brought into the holiest; but he 
 saith his place was the oracle, the holy oracle 
 — that is, the place of hearing: for he, when 
 he ascended, had somewhat to say to God on 
 the behalf of his people. To the oracle— that 
 is, to the place of revealing; for he also was 
 
SOLOMON'S TEMPLE SPIRITUALIZED. 
 
 315 
 
 there to receive, and frum theuce to revoul to 
 his Church on csirth, aouiething that couUi not 
 be nuide uiuuilV'Kt but from this holy oracle. 
 Tlieri.', therefore, he 'u with the two tabled of 
 testimony in his heart, ils perfectly kept; ho 
 ulrio id there with the whole fultilling of the 
 ceremoniul law in hid dide, showing anil plead- 
 iuj; I lie perfection of his rij^hteoudneds and the 
 merit of his blood with his Father; and to re- 
 ceive and to do Ud j;o«k1, who believe in him, 
 huw well pl.ntsed the Father id with what he 
 hiLs done in our behalf 
 
 6. " Into the ujost holy place." 15y these 
 wordtt idsh«)wetl whither aldo the ark went when 
 it went to take up its rest. Ami in that thid 
 ark was a type of Christ in this, it id to dhow 
 or further manif«-st that what Christ doth now 
 in heaven, he doth it before his Father's face. 
 Yea, it intimates that (.^hrint even there nnikea 
 his appeals to C«k1 concerning the worth of 
 what he did on earth — to God the Judge of all : 
 I say, whether he ought not, for his suftering'd 
 sake, to have granted tt> him his whole desire 
 as i'riest and .Vtlvoeate for his people. 
 
 " Wilt thou," said Festus to Paul, "go up to 
 Jerusjilem, and there be judgetl of these things 
 before me?" Why, this our blessed Jesus was 
 willing, when here, to go up to Jerusalem to 
 be juclgetl; and being nusjudge«l there, he 
 made his ap|teal to Citnl ; and is now gone 
 thither, even into the holy place, even to him 
 that id judge of all, for his verdict upon his 
 doing, ami whether the souls for whom he be- 
 Ciime undertaker, to bring them to glory, have 
 not by him a right to the kingdom of 
 heaven. 
 
 7. '* Under the wings «»f the cherubims." 
 This doth further confirm our words; for, 
 having appealed from earth to heaven, as the 
 ark wiLs set under the wings of the cherubims, 
 »o he, in hid interceding with CukI and pleading 
 his meritd for Ud, doth it in the presence and 
 hearing of all the angi-ls in heaven. 
 
 .And thus much of the ark of the covenant 
 and of itH antitype. We come next to dpeak 
 of the mercy-seat. 
 
 I , \ II i '>r' tht .\ferci/-Seai, ami how U was placed 
 .J the lloiy TempU. 
 
 thereof;" but the height thereof "was without 
 mciidure." 
 
 1. The length and breadth of the mercy -seat 
 id the sauic with that of the ark, perhaps to 
 show Ud that the length and breadth of the 
 mercy of C»o<l to hid elect id the same with the 
 length anil breadth of the uieritu of Christ 
 Kx. XXV. lu, 17. 
 
 Therefore, we arc said to be justified in him, 
 ble.-vSfd ill him, even according to the purpus« 
 wliiili (iikI purposed in him. 
 
 '1. Ihit in that the mercy-seat is without 
 mejisure as to the height, it is to show that 
 would God extend it, it is able to reach even 
 them that fall from heaven, and to sjive all that 
 ever lived on earth, even all that are now in 
 hell. For there is not only bread eiiougli for 
 them that shall be saved, but bread enough 
 and to spare. Luke xv. 17. 
 
 " And thou shalt," says God, " put the mercy- 
 seat above upon the ark." Thus he said to 
 MiKses, and this was the place which David as- 
 signed for it. 
 
 Now, its being by God's ordinance placed 
 thus, doth teach us many things: 
 
 1. That mercy's foundation to us is Christ. 
 The mercy -seat was set uj)on the ark of the 
 t<.>stimony, and there it rested to us-ward. 
 Justice wouhl not, could not, have sudered us 
 to have had any benefit by mercy had it not 
 found an ark, a Christ, to rest upon. " Deliver 
 them," suith (t<Ml, " from going down into the 
 pit: I have found a ransom." 
 
 2. Xn that it was placed above it doth show 
 ulso that Christ was of mercicd ordaining a 
 fruit of mercy. Mercy is above, is the ordain- 
 er ; (JimI is love, and sent of love his Jsiin to bo 
 the .Siviour and ]iro]iitiation for our sins. John 
 iii. 1(3; 1 John iv. 10. 
 
 3. In that the mercy-seat and ark were thus 
 joined together, it also shows that without 
 Oiridt mercy doth not act. Hence, when the 
 prit>dt came of old to God for mercy, he did 
 use to come into the holy place with bliMN.1; 
 yea, and did use to sprinkle it upon the mercy- 
 seat, and before it, seven tiini?*. Take away 
 the ark, and the mercy-seat will fall, or como 
 greatly down at least; so take away Christ, 
 and the floo«lgute of mercy is let down and tho 
 
 The imny-se.'it was made in the wilderru-ss, i current of mercy stopt. This is true; for »o 
 
 but brought up by Solomon after the temple 
 was built, with the rent of tho holy things. 2 
 Chron. v. 2-10. 
 
 The niercy-«cat, t» I have showed of the 
 ark, was but low: "Two mbitf* and a half was 
 the length, and a cubit and a half the breadth 
 
 soijn a.s Christ shall leave oil" to media'«e will 
 come the eternal judgment. 
 
 4. Again, in that the mort7-seal was sta 
 above uinm the ark, it teachelh us to know (hat 
 mercy nui look down from heaven, though tho 
 law sUnd by and looks on ; but then it u>u»t 
 
316 
 
 BUNYAN'S COMPLETE WORKS. 
 
 be in Christ, as kept there and fulfilled by him 
 for us. Tho law out of Christ is terrible as a 
 lion; the law iu him is meek as a lamb. The 
 reason is for that it finds in him enough to an- 
 swer for all their faults that come to God for 
 mercy by him. " Christ is the end of the law 
 for righteousness ;" and if that be true, the law 
 for that can look no further, whoever comes to 
 God by him. The law did use to sentence 
 terribly, until it was put into the ark to be 
 kept ; but after it was said, " It is there to be 
 kept," we read not of it as afore. 
 
 5. Let them then that come to God for mercy 
 be sure to come to him by the ark, Christ. For 
 grace, as it descends to us from above the 
 mercy-seat, so that mercy-seat doth rest upon 
 the ark. Wherefore, sinner, come thou for 
 mercy that way, for there, if thou meetest Avith 
 the law, it can do thee no harm ; nor can 
 mercy, shouldst thou elsewhere meet it, do thee 
 good. 
 
 Come, therefore, and come boldly to the 
 throne of grace, this mercy-seat, thus borne uj) 
 by the ark, and " obtain mercy, and find grace 
 to help in time of need." 
 
 Wherefore, the thus j^lacing of things in the 
 holiest is admix-able to behold in the word of 
 God ; for that indeed is the glass by and through 
 which Ave must behold this glory of the Lord. 
 Here Ave see the reason of things ; here we see 
 how a just God can have to do, and that in a 
 way of mercy, Avith one that has sinned against 
 him: it is because the hiAV has been kept by 
 the Lord Jesus Christ; for, as you see, the 
 mercy-seat stands upon the ark of the cove- 
 nant, and there God acts iu a Avay of grace to- 
 Avards *us. 
 
 LXIV. Of the Living Wafers of the Inner 
 Teviple. 
 
 Although, in the holy relation of the build- 
 ing of the temple, no mention is made of these 
 waters, but only of the mount on which, and 
 of the materials Avith which, the king did build 
 it, yet it seems to me that in that mount, and 
 there too Avhere the temple Avas built, there was 
 a spring of living Avater. This seems more 
 than probable by Ezek. xlvii. 1, Avhere he 
 saith, " He brought me to the door of the 
 house, and behold waters issued out from 
 under the threshold of the house eastward; 
 for the fore-front of the house stood toward 
 the east, and the Avaters came doAA-n from 
 under, from the right side of the house, at the 
 south side of the altar." 
 
 £o again Joel iii. 18 : " And a fountain shall 
 
 come forth of the house of the Lord, and shall 
 Avater the valley of Shittim." Nor was the 
 spring, wherever Avas the first appearance of 
 these holy Avaters, but in the sanctuary, Avhich 
 is the holiest of all, (Ezek. xlvii. 12,) Avhere 
 the mercy-seat stood, Avhich in Revelations is 
 called "The throne of God and of the Lamb." 
 Ch. xxii. 1, 2. 
 
 This also is -that which the prophet Zecn- 
 ariah means when he says, " Living waters 
 shall go forth from Jerusalem, half of them 
 toward the former sea, and half of them tOAvard 
 the hinder sea," &c. They are said to go forth 
 from Jerusalem, because they came doAvn to 
 the city from out of the sanctuary, Avhich stood 
 in Jerusalem. 
 
 This is that Avhich, in another place, is called 
 a river of water of life, because it comes forth 
 from the throne, and because it Avas at the 
 head of it, as I supposed, used in and about 
 temple worship. It was Avith this, I think, 
 that the molten sea and the ten lavers were 
 filled, and in which the priests washed their 
 hands and feet when they Avent into the temple 
 to do service; and that also in Avhich they 
 Avashed the sacrifices before they offered them 
 to God ; yea, I presume all the washings and 
 rinsings about their worship was with this 
 water. 
 
 This water is said, in Ezekiel and Revela- 
 tions, to have the tree of life grow on the banks 
 of it, (Ezek. xlvii. ; Rev. xxii.,) and Avas a type 
 of the Word and Spirit of God, by which both 
 Christ himself sanctified himself in order to 
 his worship as high priest ; and also this water 
 is that which heals all those that shall be saved, 
 and by which, they being sanctified thereby 
 also, do all their Avorks of worship and service 
 acceptably, through Jesus Christ our Lord. 
 
 This Avater, therefore, is said to go forth into 
 the sea, the Avorld, and to heal its fish, the sin- 
 ners, therein ; yea, this is that Avater of which 
 Christ Jesus our Lord saith, " Whosoever shall 
 drink thereof shall live for ever." 
 
 LXV. Of the Chains which were ,n the 0j~cia!4 
 or Inner Temple. 
 
 As there Avere chains on the pillars that 
 stood before the porch of the temple and in 
 the first house, so like unto them there were 
 chains in the holiest, here called the oracle. 
 
 These chains were not chains in show, or as 
 carved on Avood, &c., but chains indeed, and 
 that of gold ; and they were prepared to make 
 a partition " before the oracle within." 1 Kings 
 vi. 21 ; 2 Chron. iii. 16. 
 
SOLOMON'S TEMPLE SPIRITUALIZED. 
 
 317 
 
 I told you before that the holiest wiu called 
 the oracle; not because, in a strict sense, the 
 whole of it was so, but because such answer of 
 God was there as was not in the outward tem- 
 ple ; but I think that the ark and mercy -seat 
 wius, indeed, Uiore especially that culled the 
 iracle ; '" for there will I meet with thee," saitl> 
 (iod, "and from above that will I commune 
 with thee." Wlien David saTd, " I lift my 
 hands towards thy holy oracle," ho meant not 
 »o much towards the holiest house 21s towards 
 tlic mercy-seat that wius therein. Or, as he 
 sailh in the margin, "Toward the oracle of thy 
 sanctuary." 
 
 1. Wljcn, therefore, he saith "before the or- 
 acle," he means these chains were put in the 
 most holy place, before th<; ark an«l mercy-seat, 
 t) give Aaron and his »-.«ns to understand that 
 :i additional glory wjus there ; for the ark and 
 in.rry-seat were preferred before that holy 
 li')U->e itself, even as Christ and the grace of 
 (J<m1 is prefern-d before the highest heavens. 
 "The Lord is high above all nations, and hid 
 glory is above the heavens." 
 
 S», then, the partition that was made in this 
 house by these chains, these golden chains, 
 was not so much t<i divide the holy from the 
 place most holy, lus to show that there is in the 
 holii>st house that which is yet more worthy 
 than it. 
 
 The holiest was a ty|>c of heaven, but the 
 :irk and mercy -seat were a type of Christ, and 
 • t' the mercy of God to us by him ; and I trow 
 i:iy man will conclude, if he knows what he 
 -lys, that the G<hI and Christ of luaven are 
 more excellent than the house they dwell in. 
 Hence David said again, " Wiiom have I in 
 heaven but thee?" For thou art more excel- 
 Knt than they. 
 
 For though that which is oaIlc«l heaven 
 would ser^'c some, yet, though t»od himself 
 was out of it, yet none but the (iml of heaven 
 will satisfy a tnily gracious man : it is God 
 that the .soul of this man thirsteth for; it is 
 God that is his exceeding joy. 
 
 These chains, then, as they made the parti- 
 lion in the mwt holy place, n>ay teach us that 
 when we shall be glorifietl in heaven we shall 
 set, even then and there, know that there will 
 ' >ntinuc an infinite disprop<trtion between God 
 and us. The golden chains that arc there will 
 then distinguish the Creator from the creature. 
 
 For we, even we which sliall Ik; save<l, shall ' fections of Christ's ri 
 
 head, and us ; for though now we are, and also 
 then shall be, like him as to his manhood, vea, 
 and shall bo like him also as being glorified 
 with his glory, yet he shall transcend, and go 
 beyond us, as to degree and sj»lendour, as far 
 as ever the higlK*st king on earth did shine 
 above the meani*st subject that dwelt in hi:* 
 kingdom. 
 
 Chains have of old been made use of ]is 
 notes of distinction, to show us who are bond- 
 men and who free ; yea, they shall at the day 
 of judgment be a note of distinction of bail and 
 good, even as lure they will distinguish the 
 heavens from tJod, and the creature from the 
 Creator. 2 IVt. ii. 1; Jude G. 
 
 True, those are chains of sin and wrath, but 
 these chains of gold ; yet these chains, even 
 these chains also, will keep creatures in their 
 place, that the Creator may have his glory, 
 and receive those acknowledgments there from 
 them which is due unto his majesty. Kev. iv. ; 
 V. ]l-l."i. 
 
 LXVI. 0/ (he Iliijh PHfff, and of hit Office in 
 the Inner Temple. 
 
 When things were thus ordained in the 
 house most holy, then went the high priest in 
 thither, acct)rding as he was appointed to do 
 his office, which wjis to burn incense in his 
 golden censer, and to sprinkle with hLs finger 
 the blood of his sacrifice for the people upon 
 and above the mercy-seat. Ex. xxx. 7, 10. 
 
 Now for this special work of his he had pe 
 culiar preparations: 
 
 1. He was to be washed in water. 
 
 2. Then he was to put on his holy garments. 
 
 3. .\fter that he was to be anointed with 
 holy oil. 
 
 4. Then an ollering was to be oflered for 
 him, for the further fitting of him for his office. 
 
 5. The blood of this sacrifice must be put, 
 some of it upon his right ear, some on the 
 thumb of his right hand, and some on the 
 great toe of his right foot. 
 
 This done, some more of the blood, with the 
 anointing oil, mu.st be sprinkU-d U|>on him and 
 upon his garment, for aAer this manner must 
 he be consecrated to his work as high priiwt. 
 Kx. xxix. 
 
 His being washed in water was to show the 
 purity of Christ's humanity. 
 
 His curious robes were a ty(>o of all the per- 
 
 yet retain our own nature, and shall still con- 
 tinue finite iH-'ings; yea, and shall there also 
 
 *i'i' u ili«i«riiiMirlii<ti lutwi'cii our T.ord, niir 
 
 The holy oil that . 1 on hiB bead 
 
 was to show liow Christ wius :iiiointed with th( 
 ll-.ly Ghost unto his work as priest. 
 
318 
 
 BUNYAN'S COMPLETE WORKS. 
 
 The sacrifice of his consecration was a type 
 of that oifering Christ offered in the garden, 
 when he mixed his sweat with his own blood, 
 and tears, and cries— when " he prayed to Him 
 that was able to save him, and was heard in 
 that he feared;" for with his blood, as was 
 Aaron with the blood of the bullock that was 
 slain for him, was this blessed one besmeared 
 from head to foot, when 'his sweat, as great 
 drops or dodders of blood, fell down from head, 
 and face, and whole body to the ground. 
 Lukexxii. 44; Heb. x. 20. 
 
 When Aaron was thus prepared, then he 
 offered his offering for the people and-carried 
 the blood within the veil. Lev. xvi. The which 
 Christ Jesus also answered when he offered his 
 own body without the gate, and then carried 
 his blood into the heavens and sprinkled it 
 before the mercy-seat. Heb. xiii. 11, 12. 
 
 For Aaron was a type of Christ ; his offering 
 a type of Christ's offering his body ; the blood 
 of the sacrifice, a type of the blood of Christ ; 
 his garments, a type of Christ's righteousness : 
 the mercy-seat, a type of the throne of grace ; 
 the incense, a type of Christ's praise ; and the 
 sprinkling of the blood of the sacrifice upon 
 the mercy -seat, a type of Christ's pleading the 
 virtue of his sufferings for us in the presence 
 of God in heaven. 
 
 " Wherefore, holy brethren, partakers of the 
 heavenly calling, consider the apostle and high 
 priest of our profession, Christ Jesus ; and 
 seeing we have a great high priest, that is 
 passed into the heavens, Jesus the Son of God, 
 let us hold fast our profession ; for we have not 
 an high priest which cannot be touched with 
 the feeling of our infirmities, but was in all 
 points tempted as we are, yet without sin. 
 Let us, therefore, come boldly to the throne 
 of grace, that we may obtain mercy and find 
 grace to help in time of need. For every high 
 priest taken from among men is ordained for 
 men in things pertaining to God, that he may 
 offer both gifts and sacrifices for sin ; who can 
 have compassion on the ignorant and on them 
 that are out of the way, for that he himself 
 ulso is compassed with infirmity. 
 
 " This then is our high priest ; and he was 
 made so, not after the law of a carnal com- 
 mandment, but after the power of an endless 
 life: for Aaron and his sons were made priests 
 without an oath, but this with an oath by Him 
 that said unto him. The Lord sware and will 
 not repent: thou art a priest for ever after the 
 order of Melchisedec. 
 
 " By so much wa.s Jesus made the suretv of 
 
 a better testament ; and they truly were many 
 priests, because they were not suffered to con- 
 tinue by reason of death, but this man, be- 
 cause he coiitinueth ever, hath an unchangeable 
 priesthood. Wherefore he is able to save them 
 to the uttermost that come to God by him, 
 seeing he ever liveth to make intercession for 
 them. 
 
 " For such an high priest became us, -who is 
 holy, harmless, undefiled, separate from sin- 
 ners, and made higher than the heavens ; wlur 
 needeth not daily, as those high priests, to 
 offer up sacrifice, first for his own sins, and 
 then for the sins of the people ; for this he did 
 once when he offered up himself. For the law 
 maketh men high priests which have infirm- 
 ities ; but the word of an oath, which was since 
 the law, maketh the Son, who is consecrated 
 for evermore. 
 
 " Now of the things which we have spoken 
 this is the sum : We have such an high priest 
 who is set down on the right hand of the 
 throne of the Majesty in the heavens ; a minis- 
 ter of the sanctuary and of the new tabernacle, 
 which the Lord pitched, and not man. For 
 every high priest is ordained to offer sacrifices ; 
 wherefore it is of necessity that this man have 
 somewhat also to offer. For if he were on 
 earth, he should not be an high priest; seeing 
 that there are priests that offer gifts according 
 to the law, who serve unto the example and 
 shadow of heavenly things,' as Moses was ad- 
 monished when he was about to make the 
 tabernacle : for. See, saith he, that thou make 
 all things according to the pattern showed 
 thee in the mount. 
 
 "But Christ being an high priest of good 
 things to come by a greater and more perfect 
 tabernacle, that is to say, not of this building, 
 neither by the blood of bulls and calves, but 
 by his own blood, he entered in once into the 
 holy place, having obtained eternal redemp- 
 tion for us. For if the blood of goats, bulls, 
 and ashes of an heifer sprinkling the unclean, 
 sanctifieth to the purifying of the flesh, how 
 much more shall the blood of Christ, who 
 through the eternal Spirit offered himself 
 without spot to God, purge your consciences 
 from dead works to serve the living God ? 
 
 " For Christ is not entered into the holy 
 places made with hands, which are the figures 
 of the true ; but into heaven itself, now to ap- 
 pear in the presence of God for us. Nor yet 
 that he should offer himself often, as the high 
 priest entered into the holiest every year with 
 the blood of others, for then must he often 
 
SOLOMON'S TEMPI. r-: SPIRITUALIZED. 
 
 319 
 
 have suffered since the foundutioii of tlie 
 world ; but now once in the end of tlie world 
 hath he Hi)i)eared to put away sin by the sacri- 
 fice of himself. And iva it is appointed to 
 men once to die and after this the judgment, 
 so Christ was once ottered to bear the sins of 
 many. Antl to tliem that look for him shall 
 ho appear th.e second time without sin unto 
 Milvation." 
 
 LW'll. Uj the Iliij/i Prie/it's fjoiuy into tht 
 lluUtft nhne. 
 
 As it was the privile^i- of the liii^h priest to 
 go into the holiest alone, so there was some- 
 thing of mystery also, to which I shall speak 
 H little: "There shall," saith Ciod, "be no 
 man in the tabernacle of the congregation 
 when .Varon goeth in to make an atonement 
 in the holy place, until he comes out and 
 have nui«le an atonement for himself, and for 
 his household, and for all the congregation of 
 Israel." 
 
 The reason is, for that Christ is mediator 
 ilone; he trod the wine-press alone; and of 
 the people there was none with him to help 
 him there. Isa. I.\iii.; 1 Tim. ii. '>. 
 
 Of the people there w:us none to help him 
 to bear his cross, or in the management of the 
 lirst part of hw priestly oflice; why then 
 should there be any share with him in his 
 executing of the second part thereof? Be- 
 sides, he that helps an intertt'ssor must him- 
 self be innocent, or in favour upon some 
 grounds not depending on the worth of the 
 intercessor. But as to the interces,sion of 
 < 'iiriat, who can come in to help upon the 
 .iccount of such innocency or worth? Not the 
 highest angel, for there is none such but one, 
 wherilore he must <lo that alone. Hence it is 
 said he went in alone, is theri- alone, and there 
 interceiU's alone. And this is manifest not 
 only in the typ-- ^ "•'■•• '-ni in »!•.• oititype 
 ( 'hrist Jesus. 
 
 I do not say tiitrc i'- H" iii:ui m in avi ti but 
 ./fj»us Christ, but I say he is there to make in- 
 t»TceA*ion for us alone. Yea, the holy text says 
 more. 
 
 " I go," snith Christ, " to prepare a place for 
 you ; and if I go and prepare a place for you, 
 ( will come again and take you to myself, that 
 wher*' I am, there ye may be also." This text 
 ^o«>iii-> t<> insinuate that Christ is in the holiest 
 heavens alone ; and that he there 
 ' be until he h^Ls fini«lii>d his work 
 of intercession ; for not till then he comes 
 again to take u.<< to himself. 
 
 Let us grant Chri>t the pre-eminence in 
 this, as also in all other things, for he is inter- 
 cessor for his Church, and makes it for them 
 in the holiest alone. 'Tis said he is the light 
 that no man can approach jnto. 
 
 LWIll. <{f the Hifjh Priot going in thither 
 but Once a Year. 
 
 As the high priest went into the holient, 
 when ho went in thither, alone, so to do Lli&t 
 work he went in thither but once a year. 
 "Thou shait not come at all times," saith God 
 to him, " into the holy place within the veil, 
 before the mercy-seat, which is upon the ark 
 that thou die not." 
 
 And as he was to go in thither but once a 
 year, so not then, neither, unless clothed and 
 adorned with his Aaroiiical holy robes. Then 
 he was to be clothed, as I hinted before, with 
 the holy robes, the frontlet of gold upon hiu 
 forehead, the names of the twelve tribes upon 
 his breast, and the jingling bells upon the 
 skirts of his garment; nor would all this do 
 unless he went in thither with blood. Ex. 
 xxviii.; Lev. xvi. 
 
 Now, this once a year the apfwtle takcth 
 special notice of and makes great use of it. 
 "Once a year," saith he, "this high priest 
 went in thither; once a year — that is, to show 
 that Christ should once in the end of the 
 world go into heaven itself to make interces- 
 sion there for us. For by this wonl "year" 
 he shows the term and time of the world is 
 meant; and by "once" in that year he means 
 once in the end of the world. 
 
 "Not," saith he, "that he should offer him- 
 self often, as the high priest entered into the 
 holy place every year with the blood of 
 (»lhers; for then must he often have suf- 
 fered since the foundation of the world. But 
 now once in the end of the world hath ho 
 up|>earcd to put away sin by the sucriticc of 
 himself." 
 
 And having thus once offered his sacrifice 
 without the veil, he is now gone into the 
 holiest to perfect his work of mediation for 
 us; not in the holy jihices made with hands, 
 which are the figures of the true, but into 
 heaven itself, now to ap|>car in the protcnce 
 of tiod for us. 
 
 Now, if our I»rd J»-us in gone indeed now 
 t«> appear in the presence of (Jod for iw, ood 
 if this n()W be the f»nce a year tliat the typ« 
 !«|K'aks «»f, the once in the end of the world, u 
 our a|>o»«tle says, then it follows that the people 
 '■•' *'■'•] should all stnn-l w .iiin ' f.,r hit \uui* 
 
320 
 
 BUNYAN'S COMPLETE WORKS. 
 
 diction, that to tliem lie shall bring with him 
 when he shall return from thence. Where- 
 fore he adds, " Christ was once oifered to bear 
 the sins of many, and to them that look for 
 him shall he appear the second time without 
 sin unto salvation." 
 
 This therefore shows us the greatness of the 
 work that Christ has to do at the right hand 
 of God, for that he stays there so long. He 
 accomplished all the first part of his priest- 
 hood in less than forty years, if you take in 
 the making of his holy garments and all ; but 
 about this second part thereof he has been 
 above in heaven above sixteen hundred years, 
 and yet has not done. 
 
 Tliis therefore calls for faith and patience in 
 saints, and by this he also tries the world ; so 
 that they, in mocking manner, begin to say 
 already, " Where is the promise of his com- 
 ing?" 
 
 But I say again, "We must look and wait." 
 
 If the people waited for Zecharias, and 
 wondered that he stayed so long, because he 
 stayed in the holy place somewhat longer than 
 they expected, no marvel if the faith of the 
 world about Christ's coming is fled and gone 
 long ago, yea, and that the children also are 
 put to wait, since a Scripture " little while " 
 doth prove so long. For that which the apos- 
 tle saith, " yet a little while," doth prove to 
 some to be a very long while. 
 
 True, Zecharias had then to do wdth angels, 
 and that made him stay so long. Oh, but Je- 
 sus is with God, before him, in his presence, 
 talking with him, swallowed up in him and 
 with his glory, and that is one cause he stays 
 so long. He is there also pleading his blood 
 for his tempted ones, and interceding for all 
 his elect, and waits there till all his be fitted 
 for and ready to enter into glory. I say he is 
 there, and there must be till then ; and this is 
 another reason why he doth stay the time we 
 count so long. 
 
 And indeed it is a wonder to me that Jesus 
 Christ our Lord should once think, now he is 
 there, of returning hither again, considering 
 the ill-treatment he met with here before. But 
 what will not love do ? Surely he would never 
 touch the ground again had he not a people 
 here that cannot be made perfect but by his 
 coming to them. He also is made judge of 
 quick and dead, and will get him glory in the 
 ruin of them that hate him. 
 
 His people are as himself to him. Can a 
 loving husband abide to be always from a be- 
 loved spouse ? Besides, as I said, he is to pay 
 
 the wicked off for all their wickedness, and 
 that in that very plat where they have com- 
 mitted it. Wherefore the day appointed for 
 this is set, and he will and shall come quickly 
 to do it. 
 
 For however the time may seem long to us, 
 yet, according to the reckoning of God, it is 
 but a little while since he went into the holiest 
 to intercede. " A thousand years with the 
 Lord is but as one day ;" and after this man- 
 ner of counting he has not been gone yet full 
 two days into the holiest. " The Lord is not 
 slack concerning his promise, as some men 
 count slackness; he will come quickly, and 
 will not tarry." 
 
 LXIX. Of the Cherubi'ms, and of their being 
 placed over the Mercy-seat in the Inner Tem- 
 ple. 
 
 Thei'e were also cherubims in the most holy 
 place, which were set on high above the mercy- 
 seat. See 1 Kings vi. 
 
 1. These are called by the apostles "the 
 cherubims of glory, covering the mercy-seat." 
 Heb. ix. 5. 
 
 2. These cherubims were figures of the 
 angels of God, as in other places we have 
 proved. 
 
 8. It is said these cherubims were made of 
 image-work, and that in such a manner as that 
 they could, as some think, move their wings 
 by art, wherefore it is said they stretched forth 
 their wings; the wings of the " cherubi.us 
 spread themselves ;" and that the " cherubims 
 spread forth their wings over the place of the 
 ark, and the staves thereof above." 
 
 4. I read also of these cherubims that they 
 had chariots and wheels, by which is taught 
 us how ready and willing the angels are to 
 fetch us when commanded unto the paradise 
 of God ; for these chariots were types of the 
 bosoms of the angels, and these wheels of the 
 quickness of their motion to come for us when 
 sent. " The chariots of God are twenty 
 thousand, even thousands of angels ; the Lord 
 is among them, as in Sinai, in the holy place." 
 1 Chron. XX. 48 ; Ezek. xvi. 9. 
 
 5. What difterence, if any there is, between 
 cherubims and seraphims, into that I shall now 
 inquire, though I believe that there are diverse 
 orders and degrees of angels in the heavens, as 
 there are degrees and diverse orders among 
 men in the world. But that these cherubims 
 were figures of the holy angels their being 
 thus placed in the holy oracle doth declare ; 
 for their dwelling-place is in heaven, though 
 
SOLOMOyS TEMPLE SPIIUTUALIZED. 
 
 V2l 
 
 fh( V, inr <Mir -:ikes, are conversant in the 
 world. Heb. i. 
 
 (5. It is said that these cherubims in tliis holy 
 [dace did stand upon their feet, to show — 
 
 1. That the angels of heaven are not fallen 
 fpiin their station, a.s the otlier angels arc. 
 
 :.'. To show also that they are always ready, 
 .u God's bidding, to run with swiftness to do 
 his pleasure. 
 
 3. To show also that they shall continue in 
 their station, bein«f therein confirmed by Jesus 
 Christ, " by whom all things exist." 
 
 7. It is said their faces were inward, looking 
 one to another, yet withal somewhat ascend- 
 ing, to show that the angels both behold and 
 wonder at the mysteries of grace as it is dis- 
 played to us-ward from off the niercy-seat. 
 "The f;u:«M of the cherubinis shall loo\i one to 
 another; toward the mercy-seat shall the faci-s 
 of the cherubims be.'' 
 
 1. "Towjlrds the mercy -scat." They are 
 desirous to see it, and how from hence, I say, 
 mercy doth look towards us. 
 
 2. " They look one towards another," to 
 show that they agree to rejoice in the salva- 
 tion of our souls. Luke xx. 10. 
 
 3. They are said to stand above tlie mercy- 
 seat, perhaps to show that the angels have not 
 need of those acts of mercy antl forgiveness :is 
 we have, who stand below and are sinners. 
 They stand above it — they are holy. I do not 
 say they have no need that the goodness of 
 Ootl shouhl be extended to them, for it is by 
 tliat they have In-en and are preserved ; but 
 they neetl not to be forgiven, for they have 
 committed no iniquity. 
 
 4. They staml there al.so with wings stretched 
 out, to show how ready, if need bo, the angels 
 tre to come from heaven to preach this C»os- 
 pel to the world. Luke ii. 9-14. 
 
 5. It is s:iid in this that, thu.^ standing, their 
 wings did reach from wall to wall, from one 
 side of this holy house to the other, to show 
 that all the angels within the boundaries of the 
 heavens, with one consent and one mind, are 
 ready to come down to help, and serve, and do 
 for Gofl's eliH't at his command. 
 
 It is .<*ai<l also that their wings are stretche<l 
 out on high, to show that they are only delighted 
 in those dutic5t which are enjoined them by 
 the high and lofty One, and not inclintnl, no 
 not to serve the saints in their sen>ual or fleshly 
 designs. It may be also to show that they are 
 willing to take their flight from one end of 
 hcAven to the other, to serve Go«l and his 
 Church for good. Matt. xiii. 48, 49; xxiv. 3L 
 21 
 
 LXX. 0/ (he Fiijures ih'it une upon (he WalU 
 of the Inner Temple. 
 
 The wall of the inner temple, wliieh was a 
 type of heaven, w;us, as I have already told you, 
 ceiled with cetlar from the bottom to the top. 
 Now by the vision of Kzekiel it is said this 
 wall was carved with cherubinjs and palm t-ee«. 
 " So that a palm tree wils between a cherub, and 
 ever)' cherub had two faci-s ; so that the face of 
 a man was toward the palm tree on the one 
 side, and the face of a young lion toward the 
 palm tree on the other side. It w;ts niado 
 through all the house round alxmt: from the 
 ground to above the door were the cherubims 
 and the palm trees made." 
 
 1. As to these cherubims and palm trees, I 
 have already told you what I think them to be 
 figures of. The cherubims are figures of the 
 holy angels and the palm trees of upright ones : 
 we therefore here are to discourse oidy of the 
 placing of theni in the heavens. 
 
 1. Now you see the palm trees in the holiest 
 are placed between a cherub and a cherub, 
 round about the house, which methinks should 
 be to signify that the saints shall not there live 
 by faith and hope, jus here, but in the imme- 
 diate enjoyment of God; for to be placed be- 
 tween the cherubims is to be placed where God 
 dwells, for holy writ says plainly, He dwells 
 between the cherubims, even where, here it is 
 said, these palm trees or upright ones are 
 placed. 
 
 The Church on earth is called God's house, 
 and he will dwell in it for ever, and heaven 
 it.self is calletl God's hou.se, and we shall dwell 
 in it for ever, and that between the cherubims. 
 This is more than grace: this is grace and 
 glorj', glor)' indeed. 
 
 3. To dwell between the cherubims may also 
 be to show that there we shall be equal to the 
 angels. Mark, here is a palm tree and a 
 cherub, a palm tree and a cherub. Here we 
 are a little lower, but there we shall not t« a 
 whit behind the very chief of them. A palm 
 tree and a cherub, an upright one between the 
 cherubs, will then Im? round about the house; 
 we shall be placed in the s:ime rank ; " neither 
 can they die any more, for they are e<jual to 
 the angels." 
 
 4. The pahn trees thns placed may bo also 
 to show us that the elect of God shall there 
 take up the vacancies of the fallen angels; 
 they for sin were east down from the holy 
 heavens, and wo by grace shall ' ' up 
 thither, an«l l>o placetl between a ■ d a 
 cherub. When I say their places, I do not 
 
322 
 
 BUNYAN'S COMPLETE WORKS. 
 
 mean the fickleness of that state that they for 
 want of electing love did stand in while in 
 glory ; for the heavens by the blojod of Christ 
 are now to us become a purchased possession ; 
 wherefore, as we shall have redeeming blood, 
 we shall there abide, and go no more out, for 
 by that means that kingdom will stand to us 
 unshaken. 
 
 5. These palm trees, I say, seem to take their 
 places who for sin were cast from thence. The 
 elect therefore take that place in possession, 
 but a better crown for ever. Thus " Israel pos- 
 sessed that of the Canaanites," and David, 
 Saul's kingdom, and Matthias the apostleship 
 of Judas. Acts i. 22-26. 
 
 6. Nor were the habitations which the fallen 
 angels lost, excepting that which was excepted 
 before, at all inferior to theirs that stood ; for 
 their captain and prince is called son of the 
 morning, for he was the antitype thereof. Isa. 
 xiv. 12. 
 
 7. Thus you see they were placed from the 
 ground up to above the door ; that is, from the 
 lowest to the highest angel there ; for as there 
 are great saints and small ones in the Church 
 on earth, so there are angels of divers degrees 
 in heaven, some greater than some; but the 
 smallest saint, when he gets to heaven, shall 
 have an angel's dignity, an angel's place ; from 
 the ground you shall find a palm tree between 
 a cherub and a cherub. 
 
 8. And every cherub had two faces ; so here, 
 but I read in chapter x. that they had four 
 faces apiece : the first was the face of a cheru- 
 bim, the second the face of a man, the third 
 the face of a lion, and the fourth the face of an 
 eagle. 
 
 9. They had two faces apiece ; not to show 
 tliat they were of a double heart, " for their 
 
 appearance and themselves was the same, and 
 they went every one straight forward." 
 
 These two faces, then, were to show here the 
 quickness of their apprehension and their ter- 
 ribleness to execute the mind of God. The 
 face of a man signifies them masters of reason , 
 the face of a lion, " the terribleness of their 
 presence." 
 
 In another place I read of their wheels ; yea, 
 that themselves, their whole bodies, their backs, 
 their hands, their wings, and their wheels 
 " were full of eyes round about." 
 
 And this is to show us how knowing and 
 quicksighted they are in all i^rovideuces and 
 dark dispensations, and how nimble in appre- 
 hending the mischievous designs of the ene- 
 mies of God's Church, and so how able they 
 are to undermine them. And forasmuch also 
 as they have the face of a lion, we by that are 
 showed how full of power they are to kill and 
 to destroy when God says, Go forth and do so. 
 
 Now with these we must dwell and cohabit, 
 a palm tree and a cherub : a palm tree and a 
 cherub must be from the . ground to above the 
 door, round about the house, the heavens. 
 
 " So that the face of a man was toward the palm 
 tree on the one side, and the face of a young 
 lion toward the palm tree on the other side." 
 
 By these two faces may also be showed that 
 we in the heavens shall have glory sufficient 
 to familiarize us to the angels. Their lion- 
 like looks, with which they used to fright the 
 biggest saint on earth, as you have it, (Gen. 
 xxxii. 30 ; Judg. xiii. 15, 22,) shall then be 
 accompanied with the familiar looks of a man 
 Then angels and men shall be fellows, and 
 have to do with each as such. 
 
 Thus you see something of that little I have 
 found in the temple of Grod. 
 
THE 
 
 JERUSALEM SL\M:1J SAVED; 
 
 CiHih M;\\S hill TllK \ II.F.sr OF mi:n. 
 
 P.KIN(; AN HKI.I' roi: l)i:si'AIUiN(; S(.)L'LS: SlIOWlNd THAT JFi^rS THRIST 
 WolLl) HAVi: MKliUV IN THIO ITK.ST I'LACl^ UFFKKKD TO THK liKiUiuST 
 SINNKUi?. 
 
 TO WHICH IS ADDKD, 
 
 AN ANSWKll TO THOSE (JRAND OnJECTIONS THAT I,li: IN Till: WAY OF TIIEM THAT WOILD 
 BELIKVK. Foil THE COMFORT OF THOSE THAT FEAll THEV HAVE SINNED AGAINST TUB 
 HOLY (iHOST. 
 
 TO THE KEADKIi. 
 
 Courteous Reader: 
 
 One rc:usi>n which moved nie to write and 
 jtrint this little book wjus, because thou>;h 
 there are many excellent, heart-allecting dis- 
 lourxca in the world that tend to convert the 
 -inner, yet I had a desire to try this simple 
 mctluxl of mine; wherefore I moke bold thus 
 to invite and encourage the wor^t to come to 
 ( 'hrirtt for life. 
 
 I have been vile mysel!', but have obtained 
 mercy ; and I would have my companions in 
 !<in partake of mercy too, and therefore I have 
 writ this little book. 
 
 The nation doth swarm with vile ones now, 
 as ever it did since it wiis a nation. My little 
 lnM>k in some placi-s can scarce );o from house 
 to liDUse but it will find a suitable subject to 
 B[H-nd ititelf upon. Now, since Chri.st Je^jus is 
 nillinj; to save the vilest, why should they not 
 by name be somewhat acquainted with it, and 
 bid come to him under that name? 
 
 A preat sinner when converted seems a 
 booty to Jf^us Christ ho gets by saving such 
 an one : why, then, should Jesus lotm his glory 
 and the sinner lo«c his soul at once, and that 
 for want of an invitation ? 
 
 I have found, through Ood's grace, good 
 «ui-<<i-M ill preaching U|>on this subject, and 
 |x rlia[M -to I may in writing ujMin it t<x>. I 
 have, as y lU wc, let down this net for a tiniught ; 
 
 the Lord catch some great fishes by it for the 
 magnifying of his truth! There are some 
 most vile in men's eyi-s, and some are so in 
 their own eyes too ; but some have their paint- 
 ings to shroud their vileness under, yet they 
 are naked and open unto the eyes of Him with 
 whom we have to do; and for all these God 
 hath sent a Saviour Jesus, and to all these the 
 door is opened. 
 
 Wherefore, prithee, profane man, give tliis 
 little book the reading. Come, pardon and a 
 part in heaven and glory cannot be hurtful 
 to thee. Let not thy lusts and folly drive 
 thee beyond the door of mercy, since it is not 
 locked nor bolted up against thee. Manassch 
 was a bad man, ami Magdalen a bad woman, 
 to say nothing of the thief upon the cross or 
 of the murderers of Christ, yet they obtained 
 mercy: Christ willingly received them. 
 
 And dost thou think that those, once so bad, 
 now they are in heaven repent them there be- 
 ciiuse they left their sins for Christ when they 
 were in the world? I cannot believe but that 
 thou thinkest they have verily got the bi>st of 
 it. Why, sinner, do thou likewise. Christ, at 
 heaven's gate, says to thee. Come hither; and 
 the devil, at the gates of hell, does call thcc to 
 come to him. Sinner, what sayiwt thou 7 
 whither wilt thou go? Don't go into the fire; 
 Utcrc thou wilt bo burned. Do not let Jcsiu 
 
 333 
 
324 
 
 BUNYAN'S COMPLETE WORKS. 
 
 lose his longing, since it is for tliy salvation ; 
 but come to him and ive. 
 
 One word more, and so I have done. Sin- 
 ner, here thou dost hear of love ; prithee, do 
 not provoke it by turning it into wantonness. 
 He that dies for slighting love sinks deepest 
 
 * The unbelieving and the abominable, who refuse 
 to accept the loving invitation of the heavenly Charm- 
 «■ ihe meek Lamb of God, now, will ere long be 
 
 into hell, and will there be tormented by the 
 remembrance of that evil, more than by the 
 deepest cogitation of all his other sins.* Take 
 heed, therefore; do not make love thy tor- 
 mentor, sinner, 
 
 Faeewell. 
 
 forced to endure his wrath, when he puts on the fierce- 
 ness of a roaring lion at the great and terrible day of 
 his appearing. 
 
TllK JKlU'S.V[,i;.M SIXXF.R SAVED; 
 
 OR, 
 
 GOOD Nl'WS Foi; THE VII. KST uF MIIN. 
 
 Beginning nt Jerusalem. — Li'Xk xxiv. -tT. 
 
 The whole verse runs thiw: "Ami that re- 
 peiilaiice and reniis>«ioii of siius should be 
 proat'hoil in hLs name among all nations, bc- 
 i: inning at Jeru.sjdom." 
 
 The wonts were spoken by Christ after he 
 t'He from the dead, and they are here rehearsed 
 liter an historieal manner, but do eontain in 
 ihem a li>rmal eommission, with a special clause 
 tlierein. The commission is, ;ls you see, for 
 the preaching of the Ciospel, and is very di.s- 
 finctly inserted in the holy record by Matthew 
 itid .Mark : " Go teach all nations," &c. ; " Go 
 I" into all the word, and preach the (lospel to 
 ' ven»' creature." Matt, xxviii. I'J; Mark xvi. 
 I'). Only this clause is in special mentioned 
 by Luke, who saith that a^ Christ would have 
 the d<K"trine of repentance nnd remission of 
 xjns preacht^l in his name among all nations, 
 -I he would have the jwople of Jerusiilem to 
 iiave the first proffer thereof. Preach it, saith 
 Chri-st, in all nations, but begin at Jerusalem. 
 
 The ap<»stles, then, though they had a com- 
 mis.sion so large as to give them warrant to go 
 and preach the Gosjh'I in all the world, yet by 
 this clau.se they were limitetl as to the lx»gin- 
 ningof their ministr)' : they were to begin thi.s 
 Work at Jerusalem. " lU-ginning at Jeru.sii- 
 lem." 
 
 Ik-fore I proceed to an ol^servation upon 
 thcHc wonls, I must (but briclly) touch ujmju 
 two things, namely — 
 
 1. tilutw you what Jeru-nalem now wils. 
 
 2. Show what it wiv* to preach the (nwjM'l to 
 liem. 
 
 I. For the Hnt, Jerusalem i.s to be considered 
 . ither— 
 
 * The Jew*. BOW ilijpcnetl lbit>U);li«ut tho whole 
 ••rth, a.i forvtuld, mn tt«DiliD(( ui>>DuuirnU u( Uvd'* 
 ilrtaUt'ul Trngraiicc »Kaintt >iii, >ntl |i«r(icuUrljr tho 
 ittaning tin of untxlicl' in rejcoitng (bo Lord Cbri<(, 
 
 1. With respect to the descent of her peo- 
 ple; or, 
 
 2. With respect to her preference of exalta- 
 tion ; or, 
 
 3. With respect to her present state, as to 
 her decays. 
 
 1. As to her descent. She was from Abra- 
 ham, the sons of Jacob, a people that CJod 
 singled out from the rest of the nations to set 
 his love upon them. 
 
 2. As to her preference of exaltation, she 
 wjis tho place of Ciod's worship, and that which 
 had in and with her the special tokens and 
 signs of (fod's favour and presence above any 
 other people in the worhl. Hence the tribes* 
 went up to Jerusalem to worship; there was 
 Gotl'a house, God's high priest, Gwl's sacrificeii 
 accepted, and CJocl's eye and God's heart per- 
 petually. Ps. Ixxvi. 1, 2; cxxii. 1, 9; 1 Kings 
 ix. 3. IJut, 
 
 3. We are to consider Jerusalem also in her 
 decays ; f<jr as she is so cousidere<l she is the 
 proper object f)f our text, ats will b<' fnnln r 
 showed by and by. 
 
 Jeni.salem, iLs I told you, was the pi:ii f and 
 seat of GiKl's worship, but now decayed, de- 
 generated, and ajMistatized.* The word, the 
 rule of worship, was rejectetl of them, and in 
 its place they had put and set up their own 
 traditions; they had rejected al.so the niwt 
 weighty ordinancctt, and put in the room 
 thereof their own little things. Matt. xv. ; 
 Mark vii. Jerusalem was therefore now great- 
 ly backslidilen, and bec<ime the place where 
 truth and tnie religion was much defacetl. 
 
 It was also nt»w become the very sink of lio 
 and seat of li\ i.n.riHV an. I .Milf wh.re true re- 
 
 io whom »!<•!. •" a» grwem 
 
 (o priM kn<l iiti|>i<-iv Uu>|,«;l |>(tiil«gc4, lc<i wo sIm 
 b« out off tbrvugb unbelief ! 
 
 S35 
 
326 
 
 BUNYAN'S COMPLETE WORKS. 
 
 ligion was drowned. Here also now reigned 
 presumption and groundless confidence in God, 
 which is the bane of souls. Amongst its rulers, 
 doctors, and leaders, envy, malice, and blas- 
 phemy vented themselves against the power 
 of godliness in all places where it was espied, 
 as also against the promoters of it : yea, their 
 Lord and Maker could not escape them. 
 
 In a word, Jerusalem was now become the 
 shambles, the very slaughter-shop for saints. 
 This was the place wherein the prophets, 
 Christ, and his people were most horribly per- 
 secuted and murdered. Yea, so hardened at 
 this time was this Jerusalem in her sins that 
 she feared not to commit the biggest,- and to 
 bind herself by wish under the guilt and 
 damning evil of it; saying, when she had 
 murdered the Son of God, "His blood be 
 upon us and our children." 
 
 And though Jesus Christ did, both by doc- 
 trine, miracles, and holiness of life, seek to 
 put a stop to their villainies, yet they shut 
 their eyes, stopped their ears, and rested not 
 till, as was hinted before, they had driven him 
 out of the world. Yea, that they might, if 
 possible, have extinguished his name and ex- 
 ploded his doctrine out of the world, they, 
 against all argument and in despite of Heaven, 
 its mighty hand, and undeniable proof of his 
 resurrection, did hire soldiers to invent a lie, 
 saying, "His disciples stole him away from 
 the grave," on purpose that men might not 
 count him the Saviour of the world, nor trust 
 in him for the remission of sins. 
 
 They were, saith Paul, contrary to all men ; 
 for they did not only shut up the door of life 
 against themselves, but forbad that it should 
 be opened to any else. " Forbidding us," saith 
 he, "to preach to the Gentiles that they might 
 be saved, to fill up their sin always." Matt. 
 xxiii. 35; xv. 7-9; Mark vii. 6-8; Matt. iii. 7- 
 9; John viii. 33-41 ; Matt, xxvii. 18; Mark iii. 
 30; Luke ii. 5, 6; Matt, xxiii. 37; Luke xiii. 
 33, 34; Ps. ii. 22, 23; iv. 10; Matt, xxvii. 25; 
 XX. 11-16 ; 1 Thess. ii. 14-16. 
 
 This is the city and these are the people; 
 this is their character and these are their sins; 
 nor can there be produced their parallel in all 
 this world. Nay, what world, what people, 
 what nation, for sin and transgression could or 
 can be compared to Jerusalem,* especially if 
 you join to the matter of fact the light they 
 sinned against and the patience which they 
 
 * God's ancient people were favoured with high pre- 
 rogatives and advantages above any other nation under 
 heaven : to them "pertained the adoption, the glory, the 
 
 abused? Infinite was the wickedness upon 
 this account which they committed. 
 
 After all their abusings of wise men and 
 prophets, God sent unto them John Baptist to 
 reduce them, and then his Son to redeem them, 
 but they would be neither reduced nor re- 
 deemed, but persecuted both to the death. 
 Nor did they, as I said, stop here; the holy 
 apostles they afterwards persecuted also to 
 death, even so many as they could ; the rest 
 they drove from them unto the utmost corners. 
 
 II. I come now to show you what* it was to 
 preach the Gospel to them. It was, saith 
 Luke, to preach to them "repentance and re- 
 mission of sins in Christ's name;" or, as Mark 
 has it, "to bid them repent and believe the 
 Gospel." Mark i. 15. Not that repentance is a 
 cause of remission, but a sign of our hearty 
 reception thereof. Kepentance is therefore 
 here put to intimate that no pretended- faith 
 of the Gospel is good that is not accomjjanied 
 with it ; and this he doth on purpose, because 
 he would not have them deceive themselves ; 
 for with what faith can he expect remission of 
 sins in the name of Christ that is not heartily 
 sorry for them? Or how shall a man be able 
 to give to others a satisfactory account of his 
 unfeigned subjection to the Gospel that yet 
 abides in his impenitency? 
 
 Wherefore repentance is here joined with 
 faith in the way of receiving the Gospel. 
 Faith is that without which it cannot be re- 
 ceived at all, and repentance that without 
 which it cannot be received unfeignedly 
 When therefore Christ says he would have 
 repentance and remission of sins preached in 
 his name among all nations, it is as much as 
 to say, "I will that all men everyAvhere be 
 sorry for their sins, and accept of mercy at 
 God's hand through me, lest they fall under 
 his wrath in the judgment." For, as I had 
 said, without repentance what pretence soever 
 men have of faith, they cannot escape the 
 wrath to come. Wherefore Paul saith, "God 
 commands all men everywhere to repent" in 
 order to their salvation, "because he hath ap- 
 pointed a day in the which he will judge the 
 woi'ld in righteousness by that Man whom he 
 hath ordained." Acts xvii. 30. 
 
 And now we come to this clause : " Begin- 
 ning at Jerusalem ;" that is, that Christ would 
 have Jerusalem have the first ofier of the 
 Gospel. 
 
 covenants, the law, the service of God, the promises, the 
 fathers, yea, Christ himself;" but, alas ! the glory is now 
 departed. Professors, " be not high-minded, but fear." 
 
TIIK J KR USA I. EM SiyXKR SAVED. 
 
 327 
 
 1. Tliis cannot be so couuuandL-d, because 
 they had not now any more right of themselves 
 thereto than had any of the nations of the 
 world, for their sins had divested them of all 
 Belf-dei»ervings. 
 
 2. Nor yet because they stood upon the ad- 
 vance ground with the worst t>f the sinnerH of 
 the nations; nay. rather the sinners of the na- 
 tions had the advanced ground of them. For 
 Jerus;ilem was, long before she had atlded this 
 ininuity to her sin, worse than the verj' na- 
 tions that (}»kI ciLst out before the children of 
 Lsritel. 2 Chron. xxxiii. 
 
 3. It must therefore follow that this clause, 
 " H'./in at Jerusalem," was put into hi.s com- 
 mi-'ion of mere grace and compassion, even 
 from the overllowings of the bowels of mercy; 
 for indetxl they were the worst, and so in the 
 most deplonible condition of any j>eople under 
 the heavens.* 
 
 Whatever, therefore, their relation w:is to 
 Abraham, Isaac, or Jacob, however th<«y ft)r- 
 merly had been the people among whom (to<l 
 had placed his name and worship, they were 
 now degenerated from God more than the na- 
 tions were from their idols, and were become 
 guilty of the highest sins which the people of 
 the world were capable of committing. Nay, 
 none can be capable of committing of such un- 
 pardonal)le sins as they committcil against their 
 I i<k1 when they .slew bis Son and persecuted his 
 lamc and word. 
 
 From these words, therefore, thus explained, 
 we gain this observation : 
 
 That Jesus Christ would have mercy oflere<l 
 in the first place to the biggest sinners. 
 
 That these Jerusalem sinners were the big- 
 gest sinners that ever were in the world I 
 think none will deny that believes that Christ 
 wjus the be«t man that ever was in the world, 
 and also wsis their Lt)rd God. And that they 
 \vi>r'» to luive the first oflV-rof his grace the text 
 r :is the sun ; for it .sjiith, " IW'gin at 
 .1. r I- i' ;ii." " I'reach," said he, "repentance 
 iin<l remisition of sins to the Jerusalem sin- 
 iuth;" t/» the Jerusalem sinners in the first 
 place. 
 
 (.)ne would have thought, since the Jeru- 
 nalem sinners were the worst antl greatest sin- 
 
 * Tbe biirhFr ■ peopio rtM and«r the me»n>, (be lower 
 
 mil l>^ '.Urtr fall if thrj alight thrin ; (hrv (hat h»ro 
 t)r.-n nrir>"' '• .••.n%'r«! n, ani vrl not convvrtrd, 
 •hall harr • n ju-lgrd. O 
 
 Sii»hlT-fav- !), ^)<Hi•>m »n<l 
 
 () 'luorrah, will hare » milder hell lh»a ih/ e*mal, 
 bviiooritu-^il. •'hri.itlrji* chiMren. 
 
 ners, Christ's greatest enemies, and those that 
 not only despised his person, doctrine, and 
 miracles, but that a little before had had their 
 hands up to the elbows in his heart-blood, that 
 he should rather have said, Go into all the 
 world, and preach repentance and remission 
 of sins amoiig all nations; and after that ofllr 
 the same to Jerusalem. Yea, it had been in- 
 finite grace if he had said so. Hut what giace 
 is this, or what name shall we give it, when he 
 commands that this repentance and remission 
 of sins, which ia designed to bo preached 
 in all nations, should first be offered to Jeru- 
 salem—in the first place to the worst of 
 sinners? 
 
 Nor was this the first time that the grace 
 which was in the heart of Christ thus showed 
 itiiclf to the world. For while he wjus yet 
 alive, even while he was yet in Jeru.salem, 
 and perceived even among these Jcru^:ll^ m 
 sinners which was the most vile aninn.'-i 
 them, he still in his preaching did si, : ; . 
 that he had a desire that the worst of ii: - • 
 worst should in the first place come unto 
 him.f The which he showctb where he saith 
 to the better sort of them, "The publicans 
 and harlots enter into the kingdom of God 
 before you." Matt. xxi. 31. 
 
 Also, when he compared Jerusalem with 
 the sinners of the nations, then he commands 
 that the Jerusalem sinners should have tho 
 Gospel at present coiifined to them. "Go 
 not," saith he, " into the way of tho Gentiles, 
 and into any of the cities of the Samaritans 
 enter ye not; but go rather to the lost sheep 
 of the house of Israel," (Matt. x. 5, 6; xxiii. 
 37;) but go rather to them, for they were in 
 the most fearful plight. 
 
 These, therefore, must have the cream of 
 the Gospel — namely, the first offer thereof in 
 his lifetime. Yea, when he departed out of 
 the worhl he left this as part of his la.-^t will 
 with his preachers, th.tt they also should offer 
 it first t4) Jerusalem. He had a mind, a care- 
 ful mind, as it seems, to privilege the «orst of 
 sinners with tho first offer of mercy, and tc 
 take from among them a people to bo the fint- 
 fniits tinto (io<l and to the I>nmb. 
 
 The loth of Luke also is famoua for tliia, 
 where the Ix>rd Jettua takes more cmre, aa 
 
 t The ffmec of CbrUt in »<iTcrri(;n a? 
 »nd hi* Goii|M ; tr \i,fiu\U\]r valuahN- au 1 
 •amuch wt I' ■ trdun to r< 
 
 lor*, peace ( i and arow' i 't 
 
 to enitarrd •■ to diteMed iioneri. UW««m 
 
 beUudrorJ' 
 
328 
 
 BUNYAN'S COMPLETE WORKS. 
 
 appears there by three parables, for the lost 
 sheep, lost groat, and the prodigal son, than 
 for the other sheep, the other pence, or for 
 the son that said he had never transgressed. 
 Yea, he shows that there is joy in heaven 
 among the angels of God at the repentance 
 of one sinner, more than over ninety and 
 nine just persons which need no repentance. 
 Luke XV. 
 
 After this manner, therefore, the mind of 
 Christ was set on the salvation of the biggest 
 sinners in his lifetime. But join to this this 
 clause, which he carefully put into the apos- 
 tles' commission to preach when he departed 
 henee to the Father, and then you shall see 
 that his heart was vehemently set upon it, for 
 these were part of his last words with them : 
 "Preach my Gospel to all nations, but see 
 that you begin at Jerusalem." 
 
 Nor did the apostles overlook this clause 
 when their Lord was gone into heaven. They 
 went first to them of Jerusalem, and preached 
 Christ's Gospel to them : they abode also there 
 for a season and time, and preached it to no- 
 body else, for they had regard to the com- 
 mandment of their Lord. 
 
 And it is to be observed — namely, that the 
 first sermon which they preached after the 
 ascension of Christ, it was preached to the 
 veiy worst of these Jerusalem sinners, even to 
 those that were the murderers of Jesus Christ, 
 (Acts ii. 23;) for these are part of the ser- 
 mon: "Ye took him, and by wicked hands 
 have crucified and slain him." Yea, the next 
 sermon, and the next, and also the next to 
 that, was preached to the self-same mur- 
 derers, to the end they might be saved. 
 Acts iii. 14, 15, 16 ; iv. 10, 11 ; v. 30; vii. 52. 
 
 But we will return to the first sermon that 
 was preached to these Jerusalem sinners, by 
 which will be manifest more than great grace 
 if it be duly considered. 
 
 For after that Peter and the rest of the 
 apostles had, in their exhortation, persuaded 
 these wretches to believe that they had killed 
 the Prince of life, and after they had duly 
 fallen under the guilt of their murder, saying, 
 "Men and brethi-en, what shall we do?" he 
 replies, by an universal tender to them all in 
 general, considering them as Christ's killers, 
 that if they were sorry for what they had 
 done,* and would be baptized for the re- 
 
 * Evangelical repentance is a gift and grace of the 
 Spirit of God, it consists of godly sorrow for sin, flee- 
 ing to Christ as the only refuge from its guilt, power 
 and condemnation, and is accompanied with belief in 
 
 mission of their sins in his name, they should 
 receive the gift of the Holy Ghost. Acts ii, 
 37, 38. 
 
 This he said to them all, though he knew 
 that they were such sinners. Yea, he said it 
 without the least stick, or stop, or pause of 
 sjjirit, as to whether he had best to say eo or 
 no. ISTay, so far ofi"was Peter from naaking an 
 objection against one of them that by a par- 
 ticular clause in his exhortation he endeavours 
 that not one of them may escape the salvation 
 offered. " Kepent," saitli he, " and be bap- 
 tized, every one of you." I shut out never a 
 one of you. For I am commanded by my 
 Lord to deal with you, as it were, one by one, 
 by the word of his salvation. But why speaks 
 he so particularly? Oh ! there was reason for 
 it. The people with whom the apostles were 
 uow to deal, as they were murderers of our 
 Lord and to be charged in the general with 
 his blood, so they had their various and par- 
 ticular acts of villainy in the guilt thereof now 
 lying upon their consciences. And the guilt 
 of these their various and particular acts of 
 wickedness could not perhaps be reached to a 
 removal thereof but by this particular appli- 
 cation. Eepent, every one of you; be bap- 
 tized, every one of you, in his name for the re- 
 mission of sins, and you shall, every one of 
 you, receive the gift of the Holy Ghost. 
 
 Objection. But I was one of them that plotted 
 to take away his life : May I be saved by him? 
 
 Peter. Every one of you. 
 
 Objection. But I was one of them that bare 
 false witness against him : Is there grace for 
 me? 
 
 Peter. For every one of you. 
 
 Objection. But I was one of them that cried 
 out, Crucify, crucify him; and that desired 
 that Barabbas the murderer might live, rather 
 than him : What will become of me, think you? 
 
 I am to preach repentance and remission of 
 sins to every one of you, says Peter. 
 
 Objection. But I was one of them that did 
 spit in his face when he stood before his ac- 
 cusers ; I also was one that mocked him when 
 in anguish he hanged bleeding on the tree : Is 
 there room for me ? 
 
 For every one of you, says Peter. 
 
 Objection. But I was one of them that in his 
 extremity said, Give him gall and vinegar to 
 drink : Why may I not expect the same when 
 anguish and guilt is upon me ? 
 
 him, and life-living virtue from him; all which if 
 evident, by bringing forth much rich and ripe fruit to 
 the glory of God's grace. 
 
THE JERUSALEM SIXXER S.HJ:j>. 
 
 329 
 
 Peter. Repeut of those your wickcilufssi's, 
 and here i^ reiuisiiiun of sins for every one of 
 you, 
 
 ObJecdoH. Hut I niiled on him, I reviled hinj, 
 I hated him, I rejoiced to see him mocked at 
 by others : Can there be hopes for me ? 
 
 Peter. There is for every one of you.* " Rc- 
 |«?iit and be baptized, every one of you, in the 
 uume of Jesus Christ for the remission of sins, 
 uid ye shiill receive the jjift of the Holy 
 I i dost." Oh I what a blessetl Every one of you 
 ij here! How willing was IVter, and the Lord 
 Jesus by his ministry, to catch these murder- 
 ■ nj with the word of the Gospel, that they 
 might bo made monuments of the ^racc of 
 God I How unwilling, I say, wjus he that any 
 of these should escape the hand of mercy! 
 Yea, what an ama/iii^ wonder is it to think 
 •:i.it, above all the world ami altove everybotly 
 
 1 it, these should have the first oiler of mercy ! 
 
 Beginning at Jerusalem." 
 Hut Vim there not simiething of moment in 
 ihis clause of the commission? Did not IVtt-r, 
 • link you, see a great deal in it, that he should 
 
 lUs Ijcgin with these men, ami thus oiler, so 
 particularly, this grace to each particular man 
 "I them? 
 
 Hut, as I have told you, this is not all ; these 
 .Jerusalem sinners must have this oHer again 
 and again ; every one t>f ihetn must be ollered 
 it over and over. C'hri^t wouhl not take their 
 firMt rejiction for a denial, nor their second 
 
 ■pulse for a denial, but he will have grace 
 
 ilered once, and twice, and thrice to these 
 ' •rusulem Dinners. Is not this amazing grace? 
 » .iirist will not be put off; these are the sinners 
 that are sinners indee<l. They are sinners of 
 Ihe biggi-st sort; consc<iuently such as Christ 
 can, if they c<mvert and be saved, best serve 
 his end:i and de»igns upon. Of which more 
 Hiion. 
 
 liut what a pitch .of gnice is this! Ciirist 
 1^ minded to annize the world, and to show 
 that he actoth not like the children of men. 
 This is tiiat which he said of old, " I will not 
 execute the fierceness of wrath, I will not re- 
 turn to destroy Kphruim ; for I am UihI and 
 ()'>t man.*' Hos. xi. 'J. This is not the nninner 
 
 I men ; men ure shorter-winded ; men are so^m 
 moved to take vcngcuocc, and to right tbcm- 
 
 * .\ll the objecltoni are un tbr ninncr'i li'lr, (hr<>ui>h 
 ' ihrlivf. Chrift, in hi* Uo»p«l of pcacr, aniwrri 
 Ibcm All ID one Mord. " Who*ocrcr will, let him c<iinr 
 Mtd lake of the WKler of life freeljr ;" mod " whovorrrr 
 •ooicth I will in nuwiM c»«t out." Ix>r(J, put forth 
 Ik; p«wcr mud Ki*e the will. 
 
 selves in a way of wrath ami indi;;natiou 
 Hut liod is full of grace, lull of patience, ready 
 to forgive, and one that delights in mercy. 
 -\11 this is seen in our text. The biggest sin- 
 ners must first ]fe ottered mercy ; they must, I 
 say, have the cream of the Gospel ollered unto 
 them. 
 
 Hut we will a little proceed. In the third 
 chapter we find that they wlio '.ficaped con- 
 verting by the first sermon are called njioii 
 again to accrpt of grace ami forgiveiiei*s foi 
 their murdir committed uihui the Hon of God. 
 You have killed, yea, "you have denied, tliu 
 Holy One and the Just, and diiiired a mur- 
 derer to be granted unto you ; and killed the 
 Prince of life." Mark, he falls again upon tho 
 very men that actually were, an you have it in 
 the chapters following, his very betrayers and 
 murderers,t (Act<s iii. 14, 15,) as being loth 
 that they should escape the mercy of forgive- 
 ness, anil exhorts them again to repent, "that 
 their sins might be blotted out." Ver. 19, 20. 
 
 .\gaiii, in the fourth chapter he charges thent 
 afresh with this murder, (ver. 10,) but withal 
 lells them, " ."salvation is in no other." Then, 
 like a heavenly decoy, he puts himself als«i 
 among them, to draw them the better under 
 the net of the Gospel, saying, "There is none 
 other name under heaven given among men 
 whereby we must be saved." Ver. 12. 
 
 In the fifth chapter you find them railing at 
 him because he continued preaching among 
 them salvation in the name of Je*sus. Hut be 
 tells them that that very Je>us whom they had 
 slain and hange«l on a tree, him (iod hud 
 raised up and exalted to be a Prince and a 
 Saviour, to give repentance to Israel and for- 
 giveness of sins. Ver. 211, .'50, IJl. .*^till insinu- 
 ating that though they had killed him, and to 
 this day rejected him, yet ]m business wa« to 
 bestow upon them repentance and forgivem*!M 
 of sins. 
 
 It is true, after they began to kill again, and 
 when nothing but killing would .tirve their 
 turn, then they that were »catteri-d abroad 
 Went everywhere preaching the word. Vcl 
 even «onio of them so hankered aAer the con- 
 version of the Jews that they preached the 
 Gospel only to them. Al.so the a|H>stlui vlili 
 
 f Tbii ia the awful cm« of evcrj > |>«i ■ 
 
 ■on: we are all bom in lin, ebil.lrrn >■: "•»!!>, and 
 heira of hell ; like »illT ihcri. uoup ••irm.T. wp know not 
 which way to rclnm till we hear the ■'*hrj>hrrd» roica 
 " Can ihc»e dry bonct lire ?" Lonl, put life and (pirll 
 into thriu. Raite the dead, be eye* to lb* biiad, mn 
 to the deaf, and feet to the lane. 
 
J30 
 
 BUNYAN'S COMPLETE WORKS. 
 
 made their abode at Jerusalem, in hopes that 
 they might yet let down their net for another 
 draught of these Jerusalem sinners. Neither 
 did Paul and Barnabas, who were tha minis- 
 ters of God to the Gentiles, biit ofifer the Gos- 
 pel, in the first place, to those, of them that for 
 their wickedness were scattered like vagabonds 
 anjong the nations : yea, and when they ren- 
 dered rebellion and blasphemy for their se-vice 
 and love, they replied, "It was necessary that 
 the word of God should first have been spoken 
 to them." Acts i. 8 ; xiii. 46, 47. 
 
 Nor was this their preaching unsuccessful 
 among these people; but the Lord Jesus so 
 wrought with the word thus spoken that thou- 
 sands of them came flocking to him for mercy. 
 Three thousand of them closed with him at 
 the first, and afterwards two thousand more ; 
 for now they were in number about five thou- 
 sand ; whereas before sermons were preached 
 to these murderers the number of the disciples 
 " was not above a hundred and twenty." Acts 
 i. 15 ; ii. 41 ; iv. 4. 
 
 Also among these people that thus flocked 
 to him for mercy there was a "great company 
 of priests." Acts vi. 7. Now the priests were 
 the}" that were the greatest of these biggest 
 sinners ; they were the ringleaders, they were 
 the inventors and ringleaders in the mischief. 
 It was thej" that set the people against the 
 Lord Jesus, and that was the cause why the 
 uproar increased until Pilate had given sen- 
 tence upon him. "The chief priests and 
 eldei-s," says the text, " persuaded (the people) 
 the multitude that they should ask Barabbas 
 and destroy Jesus." Matt, xxvii. 20. And 
 yet behold the priests, yea a great company of 
 the priests, became obedient to the faith.* 
 
 Oh the greatness of the grace of Christ, 
 that he should be thus in love with the souls 
 oi Jerusalem sinners ! that he should be thus 
 delighted vv'ith the salvation of tjae Jerusalem 
 sinners ! that he should not only will that his 
 Gospel should be offered them, but that it 
 should be offered unto them first, and before 
 other sinners were admitted to a hearing of it ! 
 " Begin at Jerusalem." 
 
 Was this doctrine well believed, where would 
 'here be a place for a doubt or a fear of the 
 damnation of the soul if the sinner be peni- 
 
 * The truth of God, when clothed with his divine 
 -Spirit and power, is irresistible ; having the strength 
 of God in it, armed error must fall before it. This 
 was exemplified in the conversion of matny of those 
 ■bitter enemies to Christ, the priests. An arrow dipt 
 
 tent, how bad a life soever he has lived, novr 
 many soever in number are his sins ? 
 
 But this grace is hid from the eyes of men; 
 the devil hides it from them, for he knows it 
 is alluring, he knows it has an attracting vir- 
 tue in it; for this is it that above all argu- 
 ments can draw the soul to God. 
 
 I cannot help it, but must let drop another 
 word. The first Church, the Jerusalem Church, 
 from whence the Gospel was to be sent into all 
 the world, was a church made up of Jerusa- 
 lem sinners. These great sinners were here 
 the most shining monuments of the exceeding 
 grace of God. 
 
 Thus you see I have proved the doctrine, 
 and that not only by showing you that this 
 was the practice of the Lord Jesus Christ in 
 his lifetime, but his last will when he went up 
 to God, saying, " Begin to preach at Jerusa- 
 lem." 
 
 Yea, it is yet further manifested in that 
 when his ministers first began to preach there 
 he joined his power to the word, to the con- 
 verting of thousands of his betrayers and 
 murderers, and also many of the ringleading 
 priests to the faith. 
 
 I shall now i^roceed, and shall show you — 
 
 1. The reason of the point; 
 
 2. And then make some application of the 
 whole. 
 
 The observation, you know, is this : Jesus 
 Christ would have mercy offered in the first 
 place to the biggest sinners, to the Jerusalem 
 sinners. "Preach repentance and remission 
 of sins in my name among all nations, begin- 
 ning at Jerusalem." 
 
 The reasons of the points are — 
 
 First, Because the biggest sinners have most 
 need thereof. He that has the most need, 
 reason says, should be helped first. I mean 
 when a helping hand is offered, and now it is, 
 for the Gospel of the grace of God is sent to 
 help the world. Acts xvi. 9. But the biggest 
 sinner has most need : therefore, in reason, 
 when mercy is sent down from heaven to men, 
 the worst of men should have the first offer of 
 it. " Begin at Jerusalem." This is the reason 
 which the Lord Christ himself renders why in 
 his lifetime he left the best and turned him 
 to the worst — why he sat so loose from the 
 righteous and stuck so close to the wicked.t 
 
 in the blood of Jesus will subdue the most obdurate 
 heart it reaches. 
 
 I The soul is mortally wounded by sin ; happy only 
 they who both know and feel it ! Christ is appointed 
 in the council of heaven for the cure of it ; but such 
 
THE JERUSALEM SISSER SAVED. 
 
 3:^1 
 
 " The whole," snith he, " have no need of tlie 
 physician, but the sick. I ciiine n<it to call 
 the ri'^htt-ouH, hut sinners, to rejientance." 
 Mark ii. lo. lt>, 17. 
 
 A hove y<»u read that the scrihes and Phari- 
 sees said to his discijdes, '* How is it that he 
 cateth an<l drinketh with publicans and sin- 
 ners?" Alas! they did not know the reason ; 
 hut the I.iord renders them one, and sucii an 
 (ine a.H is both natural and c«»gent, sayinjj, 
 These have need, most need. Their great ne- 
 ccswity re«|uires that I should be most friendly 
 and show my pnice first to iheiy. 
 
 Not that the others were sinless, ami so had 
 no newl of a S.nviour, but the jmblieans and 
 their companions were the biuV'*^ sinners; 
 they were, as to view, worse than the scribes, 
 and therefore in reason should be helped ln-» 
 btH'ause they had most newl of a Saviour. 
 
 Men that are at the point to die have mitre 
 need of the physician than they that are but 
 now and then troubleil with an heart-faintiuir 
 qualm. The publicans and sinners were, as it 
 were, in the mouth of death; death was swal- 
 lowinj; of them down, and therefore the Lord 
 Jesius ri'ceived thera first, offers them mercy 
 first. '* The whole have no need of the physi- 
 cian, but the sick. I came not to call the rij;lit- 
 eous, but sinners, to repentance." The sick, 
 .IS I .said, is the bi^jrgest sinner, whether he avc^ 
 •; disea.se or not. He is stained from head to 
 i'"»t, from heart to life and conversation. This 
 man, iu every man's judccment, has most need 
 of mercy. There is nothing attends him from 
 IhmI to Inward, and from l><>ardto beil a;rain,but 
 the visible characters and obviou.s symptoms 
 of eternal damnation. This tlieref<»re i.s the 
 man that has need, most nee<i, and tiiereforc 
 in reason Hhould bo hel|M«d in the first place. 
 Thu8 it was with the people cfmcernetl in the 
 text; they were the worst of simnTs, Jerusa- 
 lem sinners, sinners of the bi;;irest size, and 
 therefore such .as had the jjreatest need ; where- 
 t''>re they must have mercy offered to them he- 
 re it be ofTenHi anywhere else in the w^orld. 
 !'. in at Jerusidem," offer mercy first to a 
 !■ ilem sinner. This man has mcwt n«'cd, 
 he is farthc?>t from 0«h1, nean-st to hi-ll. and •><> 
 one that has most nee<l. This man's .nins are 
 ■I numlier the moot, in cry the loudtvt, in 
 
 !invr< a.* think (hcm«elrr« in « bralthj rl«te will 
 
 <;-f n-i phv'TriBn't hrlp. " Jr^u* c«roe not t<> 
 
 ■rr) riKblroim, but tho (»en»iblo) 
 
 ■f." lilt bluo<l c|p«nm>(h fnun all 
 
 ' n. 
 
 * Such wcr« Dsvid, ManAoi-h, .MitgUlen, Peter, 
 
 w«i.:lit the heaviest, and conse<juently will >iuk 
 him soonest ; wherefore he has most need of 
 mercy. This man i* shut up in Satan's haiul, 
 fastest bound in the conis of hit) sins, one that 
 Justice is whetting his sword to cut off, and 
 therefore has most need, not only of mercy, 
 but that it should be extended to him iu the 
 first place. 
 
 Hut a little further, to show you the true na- 
 ture of this reason — to wit, that Jt-sus Ohrl«l 
 wouhl have mercy offered in the fir-i i.l;ic.- i«) 
 the bijjfjest sinners.* 
 
 First, Mercy nriseth from bow ■!•< aim < •im- 
 passion, from pity, and from a feelinjj of the 
 condition of those in misery. " In his love 
 and in hia pity he saveth us." And again, 
 "The Lord is j)itiful, very pitiful, and of great 
 mercy." Isa. l.xiii. U; James v. 11. 
 
 Now, where pity and compassion is, there i« 
 vrarninj? of the bowels; and where there in 
 that, there is readiness to help. And I say 
 a^ain, the more deplorable and dreadful the 
 condition is, the more dinctly doth bowels and 
 compassion turn themselves to such and oiler 
 help and deliverance. All this Hows from our 
 first Scripture proof, " I came to call them that 
 have need ;" to call them first, while the rest 
 look on and murmur. 
 
 "How shall I pive thee up, E|»hraiin?" 
 Ephraim was a revolter from (fO<l, a man that 
 h.'id jjiven himself up to devilism — a coinj>any 
 of men, the ten tribi's, that had worsliippe*! 
 devils, while Jndah kept with his (hnl. " Hut 
 how .shall I give thee up, Ephraim? How 
 shaU I deliver thee, Israel? How .shall I 
 make thee as .Vdmah? How shall I set thee 
 as Zeljoim? (and yet thou art worse than they; 
 nor has Samaria coniniitte«l half tliy sins.)" 
 Ezek. xvi. 40, 51. " My heart is turniHl with- 
 in me, and my repentings are kindled to 
 I gether." Hiw. xi. 8. 
 
 ! Hut where <lo you find that ever the Lord 
 
 ' di<l thus rowl in his bowels for and after any 
 
 I self-righteous man? No, no; they are the 
 
 publicans an<l harlots, idolatem and Jerusjtleni 
 
 ' sinners, for whiuii his IxiweU yearn and thiia 
 
 tumble about within him; for, alan! |»oor 
 
 worms, thev have most ne<'d of mercy. 
 
 Hail not the go<Ml Samaritan more comp»«- 
 I iiion for that man that fell among thiciei 
 
 I l*»ol, and romnr riihrr», who. harinK \>f*'n urtr^ou* of- 
 I f«>nr|rr«. »il3'phrn>cr», an-l j>fr»<^ii''T«, >---«m«» al 
 ' |. ■ ; rtaoiplo -•'!•• 
 
 ' nt, : • i m"r<<T : n > "I* 
 
 •till a'llf. an>l »illiti|C to *a*c Iu (he utU;uiw*t ail wh» 
 > cocor untw flo<l bjr bia. 
 
532 
 
 BUyYAN'S COMPLETE WORKS. 
 
 (though that fall was occasioned by his going 
 from the place where they worshipped God to 
 Jericho, the cursed city) than we read he had 
 for any other besides ? His wine was for him, 
 his oil was for him, his beast for him; his 
 penny, his care, and his swaddling-band for 
 him:' for, alas! wretch, he had most need. 
 Luke X. 30-35. 
 
 Zaccheus the publican, the chief of the pub- 
 licans one that had made himself the richer 
 by wronging of others, — the Lord at that time 
 singleth him out from all the rest of his 
 brother publicans, and that in the face of 
 many Pharisees, and proclaimed in the aud- 
 ience of them all that that day salvation was 
 come to his house. Luke xix. 1-8. 
 
 The woman also that had been bound down 
 by Satan for eighteen years together, his com- 
 panions putting him upon it he loosed her, 
 though those that stood by snarled at him for 
 so doing. Luke iii. 11-13. 
 
 And why the woman of Sarepta, and why 
 Naaman the Syrian, rather than widow's and 
 lepers in Israel, but because their conditions 
 were more deplorable,* for that they were most 
 forlorn and farthest from help? Luke iv. 25, 27. 
 
 But, I say, why all these thus named? Why 
 have we not a catalogue of some holy men that 
 were so in their own eyes and in the judgment 
 of the world? Alas! if at any time any of 
 them are mentioned, how seemingly coldly 
 doth the ecord of Scripture present them to 
 us? Nicodemus, a night professor, and Simon 
 the Pharisee with his fifty pence, and their 
 great ignorance of the methods of grace, we 
 have now and then touched upon. 
 
 Mercy seems to be out of its proj^er channel 
 when it deals with self-righteous men ; but 
 then it runs with a fiill stream when it extends 
 itself to the biggest sinners. As God's mercy 
 is not regulated by man's goodness, nor ob- 
 tained by man's worthiness, so not much set 
 out by saving of any such. But more of this 
 anon. 
 
 And here let me ask my readers a question: 
 Suppose that, as thou art walking by some 
 pond side, thou shouldst espy in it four or 
 five children all in danger of drowning, and 
 one In more danger than all the rest : judge 
 
 * These were the objects of disci-iminating grace ; 
 by divine illumination they saw and groaned under 
 their ignorance, rebellion, apostacy, and utter in- 
 ability to return to God : this being humbly confessed, 
 Christ steps in to their relief with, " I will ; be thou 
 clean." Luke v. 13. Then follows peace and joy in 
 believing. 
 
 which has most need to be helped out first * 
 I know thou wilt say. He that is nearest 
 drowning. Why, this is the case : the bigger 
 sinner, the nearer drowning ; therefore the 
 bigger sinner, the more need of mercy ; yea, 
 of help by mercy in the first place. And to 
 this our text agrees when it saith, " Beginning 
 at Jerusalem." Let the Jerusalem sinner, says 
 Christ, have the first offer, the first invitation, 
 the first tender of my grace and mercy, for 
 he is the biggest sinner, and so has most need 
 thereof. 
 
 Secondly, Christ Jesus would t.'ive mercy 
 offered in the first place to the biggest sin- 
 ners, because when they, any of them, re- 
 ceive it, it redounds most to the fame of his 
 name. 
 
 Christ Jesus, as you may perceive, has put 
 himself under the term of a physician, a doc- 
 tor for curing of diseases ; and you know that 
 applause and a fame is a thing that physicians 
 much desire. That is it that helps them to 
 patients, and that also that will help their 
 patients to commit themselves to their skill 
 for cure with the more confidence and repose 
 of spirit. And the best way for a doctor or 
 physician to get themselves a name is, in the 
 first place, to take in hand and cure some 
 such as all others have given up for lost and 
 dead. Physicians get neither name nor fame 
 by pricking of wheals, or picking out thistles, 
 or by laying of plasters to the scratch of a 
 pin : every old woman can do this. But if 
 they would have a name and a fame, if they 
 will have it quickly, they must, as I said, do 
 some great and desperate cures. Let them 
 fetch one to life that was dead ; let them re- 
 cover one to his wits that was mad ; let them 
 make one that was born blind to see ; or let 
 them give ripe wits to a fool : these are notable 
 cures, and he that can do thus, and if he doth 
 thus first, he shall have the name and fame he 
 desires ; he may lay abed till noon. 
 
 Why, Christ Jesus forgiveth sins for a 
 name, and so begets of himself a good report 
 in the hearts of the children of men.f And 
 therefore in reason he must be willing, as also 
 he did command, that his mercy should be 
 offered first to the biggest sinners. 
 
 " I will forgive their sins, iniquities, and 
 
 ■)• Such as truly know Christ, and have tasted sweet- 
 ness in him, will count all things else but dung and 
 dross in comparison of his love ; they will moreover 
 be forward to invite and draw others to a saving 
 acquaintance with Ilim whom they esteem altogether 
 lovely. 
 
THE JIJRUSALKM SIS SEE SAVED. 
 
 333 
 
 traiisgrc-v^iioiis, " ^'ays he; " aud it shall turn 
 U> me for a namo of joy, ami a praise, and an 
 honour hefore all the nations of the earth." 
 Jer. xxxiii. 8, 9. 
 
 And honce it is that at his first appearing 
 he took upon him to do such mighty works: 
 he got a fame thereby ; he got a mune thereby. 
 Matt. iv. 23, 24. 
 
 When Christ had east the legion of devils 
 out of the man of whom y<J\i ri-ad in Mark v., 
 he bid him go home to his friunds and tell it. 
 '■(lo home,"^saith he, "to thy frii-nds, and tell 
 tlieui how great things God has done for thee, 
 and hiist had compassion on thee." Mark v. 
 111. Christ Jesus seeks a name and desireth 
 a fame in the world ; an«l therefore, or the 
 better to obtain that, lie commands that 
 mercy should first be protfercd to the biggest 
 dinners, because by the saving of one of them 
 he makes all men marvel, as it is said of the 
 man lust mentioned, whom Christ cured to- 
 wanls the beginning of his ministry. " And 
 he departed," says the text, "and began to 
 publish in Deeajmlis how great tilings Je.sus 
 had done for him ; and all men did marvel." 
 Vor. 2(». 
 
 When John told Christ that they saw one 
 casting out devils in his name, and they for- 
 bade him, because he followed not with them, 
 what is the answer of Christ? " lM)rbid him 
 not, for there is no man which shall do a mira- 
 cle in my name that can lightly speak evil of 
 me." No: they will ratlier cause his praise 
 to be heanl and his name to be magnified, and 
 80 put glory on tlie head of Christ. 
 
 But we will follow a little our nutaphor. 
 Christ, as I said, has put himself under the 
 term of a physician ; consetiucntly he desireth 
 that his fame as to the salvation of sinners 
 may spread abroad, that the world may see 
 what he can do. And to this end he has not 
 only commanded that the biggest sinners 
 should have the first otfer of his mercy, but 
 has, n.s physicians do, put out his bills and 
 publishe*! his doings, that things may be read 
 Hnd talked of. Yea, he has moreover, in these 
 nis blessed bilU — the holy Scriptur«-s I mean 
 — inserted the very names of persons, the 
 places of their abode, and the great cures that 
 by Uie means of his salvation he hits wrought 
 upon them to this verj- end. Here is, I'/rwi, 
 tjuch a one, by my grace and retleeming 
 blo<Kl, was made a monument of everlasting 
 
 ' Qod't r«|(caerBt«d mad Kdoplad pom, wboM ombm 
 >ro r«Kif(vr«d in bcATen. mh» »ro rr»llr ineinK«r« 9t 
 Ike Uo*{>«l Cburcb, hart a dfC^'t ^/ 'I'" promitc*, to 
 
 life; aud such a one, by my peilVct obedi- 
 ence, became an heir of glory.* And then he 
 produceth their names: 
 
 Kent. I saved Lot from the guilt and damna- 
 tion that he had procured to himself by his 
 incest. 
 
 Item. I saved David from the vengeance that 
 belonged to him for committing of adultery 
 and murder. 
 
 Here is also Solomon, Manasseh, IVter, , 
 Magdalen, and many others made mention 
 of in this book. Yea, here arc their names, 
 their sins, and their salvations recorded to- 
 gether, that you may read and know what a 
 Saviour he is, and do him honour in tho 
 world. For why are these things thus re- 
 cordeil but to show to sinners what he can do, 
 to the praise and glory of his grace? 
 
 And it is observable, jts I said before, we 
 have but very little of the salvation of little 
 sinners mentioned in God's book, because that 
 would not have answered the design — to wit, 
 to bring glory and fame to the name of the 
 Son of (iod. 
 
 What should be the reason, think you, why 
 Christ should so easily take a denial of the 
 great ones that were the grandeur of the world, 
 and struggle so hard for hedge-creepers and 
 highwaymen, (as tliat parable in Luke xiv. 
 seems to import he doth,) but to show forth 
 the riches of the glory of his grace to hia 
 praise? This, I say, is one reason to l>e sure. 
 
 They that had their grounds, their yoke of 
 oxen, and their nial-rijige joys were invited to 
 come, but they made their excuse, and that 
 served the turn. Hut when he conu-s to deal 
 with the worst, he saith to his servant.s. Go ye 
 out and liring them in hither. " Go out i}uickly, 
 and bring in hither the por»r, the maimed, the 
 halt, and the blind. And they did so." And 
 he said again, " Go out into the highway* and 
 hedgra, and compel them to come in, that my 
 house may be filled." Luke xiv. 18, lit. 2U. 
 These poor lame, maini«Ml, blind hotlge-erecp- 
 ers and highwaymen must come in, must \te 
 forci-d in. Tht-c if .saved, \sill make 1m« 
 
 merits shine. 
 
 When Christ \\:i.-« crinniiu aiui ii:m;.'<'<i iip 
 between the earth and heavens, there wer«lwo 
 thieves* crucified with him; and iH-hojiI, he 
 lays hold ()f one of them, ami will have him 
 away with him to glor>-. W:is not this a 
 strange act and adisplayof unt!. 'ii -!.t ..r.-r.i.-,- * 
 
 all that Oo<i*bM proridod and < 
 
 •T»n to Ibe wbolo Inberilanov of gta^c hc;c mi4 g'u'J 
 
 in baavoB. 
 
334 
 
 BUNYAN'S COMPLETE WORKS. 
 
 "Were tliere none but tliieves there, or were the 
 rest of that company out of his reach ? Could 
 he not, think you, have stooped from the cross 
 to the ground, and have laid hold on some 
 honester man if he would? Yes, doubtless. 
 Oh ! but then he would not have displayed his 
 grace, nor so have pursued his own designs — 
 namely, to get himself a praise and, a name; 
 but uow he has done it to purpose. For who 
 '.hat shall read this story but must confess that 
 the Son of God is full of grace : for a proof of 
 the I'iches thereof he left behind him when 
 upoi) the cross he took the thief away with 
 him to glory. Nor can this one act of his be 
 buried ; it will be talked of to the end of the 
 w 'jrld to his praise.* " Men shall speak of the 
 might of thy terrible acts, and will declare thy 
 greatness. They shall abundantly utter the 
 memory of thy great goodness, and shall sing 
 of thy righteousness. They shall speak of the 
 glory of thy kingdom and talk of thy power, 
 to make known to the sons of men his mighty 
 acts and the glorious majesty of his kingdom." 
 Ps. cxiv. 6, 12. 
 
 When the word of God came among the con- 
 jurers and those soothsayers that you read of 
 in Acts xix., and had prevailed with some of 
 them to accept of the grace of Christ, the Holy 
 Ghost records it with a boast, for that it would 
 redound to his praise, saying, 
 
 " And many of them that uSed curious arts 
 brought their books together and burned them 
 before all men, and counted the price of them, 
 and ibund it fifty thousand pieces of silver; so 
 mightily grew the word of God, and prevailed." 
 Acts xix. 19, 20. It wrenched out of the 
 clutches of Satan some of those of whom he 
 thought himself most sure. "So mightily 
 grew the word of God." It grew mightily ; it 
 encroached upon the kingdom of the devil ; it 
 pursued him and took the prey ; it forced him 
 to let go his hold ; it brought away captive, as 
 prisoners taken by force of arms, some of the 
 most valiant of his army ; it fetched back from, 
 as it were, the confines of hell, some of those 
 that were his most trusty, and that with hell 
 had been at an agreement : it made them come 
 and confess their deeds and burn their books 
 before all men : " So mightily grew the word 
 of God, and prevailed." 
 
 * This was truly a miracle of grace and sovereign 
 mercy. It was eft'cctcd by the mighty power of God 
 the Holy Ghost, who enlightens the eyes of the sin- 
 ner's understanding, to sec his own deplorable misery, 
 the excellency of Christ, and the alone-sufficiency and 
 fcll-sufficiency of his grace for salvation. 
 
 Thus, therefore, you see why Christ will hare 
 mercy offered in the first place to the biggest 
 sinners ; they -have most need thereof; and this 
 is the most ready way to extol His name that 
 rideth upon the heavens to our help. But, 
 
 Thirdly, Christ Jesus would have mercj 
 offered in the first place to the biggest sinners, 
 because by their forgiveness and salvation 
 others, hearing of it, will be encoui'aged the 
 mo^e to come to him for life. 
 
 For the physician by curing the most des- 
 perate at the first doth not only get himself a 
 name, but begets encouragement in the minds 
 of other diseased folks to come to him for help. 
 Hence you read of our Lord that after, through 
 his tender mercy, he had cured many of great 
 diseases, his fame was spread abroad : " They 
 brought unto him all sick people that were 
 taken with divers diseases and torments, and 
 those which were possessed with devils, and 
 those which were lunatic, and those that had 
 the palsy, and he healed them ; and there fol- 
 lowed him great multitudes of people from 
 Galilee, and Decapolis, and Jeiusalem, and 
 Judea, and from beyond Jordan." Matt. iv. 
 24, 25, 
 
 See here, he first by working gets himself a 
 fame, a name, and renown, and now men take 
 encouragement, and bring from all quarters 
 their diseased to him, being heljied, by what 
 they had heard, to believe that their diseased 
 should be healed. 
 
 Now, as he did with those outward cures, 
 so he does in the proffers of his grace and 
 mercy ; he proflTers that in the first place to the 
 biggest sinners, that others may take heart to 
 come to him to be saved.f I will give you a ' 
 Scripture or two. I mean to show you that 
 Christ, by commanding that his mercy should 
 in the first place be ofiered to" the biggest of 
 sinners, has a design thereby to encourage and 
 provoke others to come also to him for mercy. 
 
 " God," saith Paul, " who is rich in mercy, 
 for his great love wherewith he loved us. even 
 when we were dead in our sins, hath quickened 
 us together with Christ, (by grace ye are saved,) 
 and hath raised us up together, and made us 
 sit together in heavenly places in Christ Jesus." 
 But why did he do all this ? " That in the ages 
 to come he might show the exceeding riches of 
 
 f None will be disposed to come to the Saviour till 
 they have been so far awakened by the threatenings 
 of God's wrath to a sight of their misery as to make 
 them see their need of Christ held out in the promise, 
 and to flee for refuge to the only bf pe set before them 
 in the Gospel. 
 
THE JERUSALEM SINNER SAVED. 
 
 335 
 
 his grace in his kindness towards us tlirough 
 Christ Jesus." Eph. ii. 4-7. 
 
 See, liere is a design : Citnl let^ out his njercy 
 to Ephesus of design, even to show to the ages 
 to come the exceeding riches of his grace in 
 Ills kindneiu to them through Clirist Jesus. 
 \mI why to show by those the exceeding riches 
 <<{ his gnice to the Jiges to come through Christ 
 J(j4iLs but to allure them and their children 
 al.v> to come to him, and to partake of the 
 Siime i^rM-ii tlirough (.Christ Ji>sus? 
 
 But what wxs I'aul and the Ephesian sinners? 
 (Of Paul we will speak anon.) These Ephe- 
 sian sinnen*, they were men dead in sins, men 
 that walkeil according to the dictates and 
 motions of the devil; worshii)pers of Diana, 
 that elfeminate godde-ss ; men far off from CJod, 
 aliens and strangers to all g(K»d things; such 
 as were far off from that, jus I said, and conse- 
 quently in a most deplorable condition. As 
 the Jerusalem sinners were of the highest sort 
 umong the Jews, so these Ephesian sinners 
 .^ere of the highest sort among the Clentiles. 
 Aph. ii. 1, 2, 3; Acts xix. 35; Eph. ii. 11, 12. 
 Wherefore, as by the Jerusaleuj sinners, in 
 saving them first, he had a design to provoke 
 others to come to him for mercy, so the same 
 design is here set on fo<it again in his calling 
 and converting the Ephesiim sinners, that in 
 (he ages to come he might show the exceeding 
 rirln'> <if his -.rrai-e, f^ay^ lie, "in his kindness 
 towards us tiirougli Christ Jesus." There is 
 vet one hint behind. It is .said that (lod .saved 
 these " for his love;" that is, as I think, for the 
 Betting forth, for the commendatiiui of his love, 
 for the advaiu-e of his love, in the hearts and 
 uiimLs of them that should come after. As 
 who should say, Go<J has had mercy upon luid 
 been gracious to you, that he might show to 
 others, for their encouragement, that they ha.ve 
 ground to come to him to be »avc<l. When 
 Go*l save« one great sinner, it is to encourage 
 •U'ttlHT irri-at sinner to come u> '■ ' 'rcy. 
 lie Huvcd the thief, to encou; s to 
 
 come to him for nuTcy ; he tuived .MiHcdalen, 
 to encourage other Mogdalens to come to him 
 for mere}' ; he saved Saul, to enccmrogc SauU 
 to come to him for mercy ; and this I'aul him- 
 •elf doth say. " For this cause," sailh he, " I 
 obtained mercy, that in n>e first Jesus Christ 
 might show forth all long-sull'iring, for a pat- 
 tern to ihi-m which should hereafter believe on 
 hiiu to life fVi rIx-.tiiiL' " 1 Tim i IT, 
 
 • ti»n*T. ■ 
 •otno tb« KnkL-e ch^'. u » 
 flod, in tb« Lord'* time, 
 
 . 'hi u yju ^h.^'! 
 1*11 b« mail a* 
 
 How plain are the words I Chri.-t in savin<» 
 of me h;Ls given to the world a pattern of his 
 grace, that they might see juid believe, and 
 come and be saved— that they that are to be 
 born hereafter might believe on Jesus Christ 
 to life everlasting.* 
 
 Hut what was Paul? Why, he tells you 
 himself. " I am," says he, " the chief (»f sin- 
 ners; I was," says he, " a blasphemer, a per^ 
 secutor, an injurious person ; but I obtain- 
 etl mercy." 1 Tim. i. 14, irj. Ay, that is well 
 for you, Paul ; but what advantage have we 
 thereby? Oh, very much, saith he; for "for 
 thi« cause I obtained nu-rcy, that in me finjl 
 Jesus Christ might show all Ion , for 
 
 a pattern to them which shall I' iiim 
 
 to life everlasting." 
 
 Thus, therefore, you sec that this third rea- 
 son is of strength — namely, that Jesus Chriat 
 would have mercy offered in the first place to 
 the biggest sinners, because by their forgive- 
 ness and salvation, others hearing of it, will 
 be encouraged the more to come to him for 
 mercy. 
 
 It may well therefore be said to Go<l, " Thou 
 delightest in mercy, and mercy pleases thee' 
 Mic. vii. 18. 
 
 lUit who believes that tliis was CJoil's design 
 in showing mercy of old? — namely, that we 
 that come after might take courage to come to 
 him for mercy; or that Jesus Christ would 
 have mercy oU'ered in the first place to the 
 biggest sinners, to stir up others to come to 
 him for life? This is not the manner of men 
 O God ! 
 
 IJut I)aviil *»aw this betimes; therefore he 
 niakvs this one argument with (JikI, that he 
 would blot out his transgressioiLs, that he 
 would forgive his adultery, his murders, and 
 horrible hypocrisy. " Do it, O Lord," saitb 
 he, do it, and " then will I teach transgresaont 
 thy ways, and sinners shall be converted unto 
 thee." Ps. Ii. 7-13. 
 
 He knew that the conversion of sinnen 
 Would be a work highly pleasing to (.iod, aa 
 being that which he had di*signed before he 
 made mountain or hill. Wherefore he cornea, 
 and he saith, Sjive mc, O Lord; if thoii will 
 but save me I will fall in with thy di-^ign ; F 
 will help to bring what sinners to thee I can 
 And, I^ord, I am willing to be ma«l«' a prracher 
 myM-lf, for that I have been a horrible sinner. 
 Will re f.irr if ill. .11 -Irilt f..rL'iv.- iin .- rr.it truiu* 
 
 Ull, jui.J .»* >.\vt »u> jiuuer* wtro tli*5 *r« i'"" fivn- 
 fl*U «aiat«. 
 
336 
 
 BUNYAN'S COMPLETE WORKS. 
 
 gressions, I shall be a fit man to tell of tliy 
 wondrous grace to others. Yea, Lord, I dare 
 promise that if thou wilt have mercy upon me, 
 it shall tend to the glory of thy grace, and also 
 to the increase of thy kingdom ; for I will tell 
 it, and sinners will hear of it. And there is 
 nothing so suiteth with the hearing sinner as 
 mercy, and to be informed that God is willing 
 tc bestow it upon him. " I will teach trans- 
 gressors thy ways, and sinners shall be con- 
 verted unto thee." 
 
 Nor will Christ Jesus miss of his design in 
 proffering of mercy in the first place to the 
 biggest sinners. You know what work the 
 Lord, by laying hold of the woman of Samaria, 
 made among the people there.* They knew 
 that she was a town-sinner, an adulteress, yea, 
 one that after the most audacious manner lived 
 in uncleanness with a man that was not her 
 husband ; but when she, from a turn upon her 
 heart, went into the city and said to her neigh- 
 bours, Come, oh how they came ! how they 
 flocked out of the city to Jesus Christ ! " Then 
 they went out of the city and came to him, 
 and many of the Samaritans (people perhaps 
 as bad as herself) believed on him, for the 
 saying of the woman, which testified, saying. 
 He told me all that ever I did." John iv. 39. 
 
 That word, "He told me all that ever I did," 
 was a great argument with them ; for by that 
 they gathered that though he knew her to be 
 vile, yet he did not despise her, nor refuse to 
 show how willing he was to communicate his 
 grace unto her ; and this fetched over, first 
 her, then them. 
 
 This woman, as I said, was a Samaritan sin- 
 ner, a sinner of the worst complexion, for the 
 Jews abhorred to have aught to do with them, 
 (ver. 9;) wherefore none more fit than she to 
 be made one of the decoys of heaven, to bring 
 others of the Samaritan wild fowls under the 
 net of the grace of Christ. And she did the 
 work to purpose. Many and many more of 
 the Samaritans believed on him. Ver. 40, 41, 
 42. The heart of man, though set in sin, will, 
 when it comes once to a persuasion that God is 
 willing to have mercy upon us, incline to come 
 to Jesus Christ for life. Witness those turn- 
 aways from God that you also read of in Jere- 
 
 * It is ignorance of the wortli of Christ, and the 
 not being sensible of the want of him, that makes 
 persons so indifferent in their desires after him, and 
 so remiss in using the means of grace to obtain liim; 
 but the promise is, "They that seek shall find: they 
 that ask shall receive ; and to them that knock the 
 i<"-or of mercj- and peace shall be opened." 
 
 miah ; for after they had heard three or four 
 times over that God had mercy for backsliders, 
 they broke out and said, " Behold, we come 
 unto thee, for thou art the Lord our God." 
 Or as those in Hosea did, " For in thee the 
 fatherless find." Jer. iii. 22 ; Hos. xiv. 1, 2, 3. 
 
 Mercy, and the revelation thereof, is the 
 only antidote against sin. It is of a thawing 
 nature ; it will loose the heart that is frozen 
 up in sin : yea, it will make the unwilling will- 
 ing to come to Jesus Christ for life. 
 
 Wherefore, do you think, was it that Jesus 
 Christ told the adulterous woman, and that be- 
 fore so many sinners, that he had not con- 
 demned her, but to allure her, with them there 
 present, to hope to find favour at his hands ? 
 (As he also saith in another place,) "I came 
 not to judge, but to save the world." f For 
 might they not thence most rationally con- 
 clude that if Jesus Christ had rather save than 
 damn an harlot, there was encouragement for 
 them to come to him for mercy ? 
 
 I heard once a story from a soldier who with 
 his company had laid siege against a fort, that 
 so long as the besieged were persuaded their 
 foes would show them no favour they fought 
 like madmen ; but when they saw one of their 
 fellows taken and received to favour, they all 
 came tumbling down from their fortress, and 
 delivered themselves into their enemies' hands. 
 
 I am persuaded, did men believe that there 
 is that grace and willingness in the heart of 
 Christ to save sinners as the word imports 
 there is, they would come tumbling into his 
 arms ; but Satan has blinded their minds that 
 they cannot see this thing. Howbeit, the 
 Lord Jesus has, as I said, that others might 
 take heart and come to him, given out a com- 
 mandment that mercy should in the first place 
 be offered to the biggest sinners. "Begin," 
 saith he, " at Jerusalem." And thus I end the 
 third reason. 
 
 Fourthly, Jesus Christ would have mercy 
 offered in the first place to the biggest sinners, 
 because that is the way, if they receive it, most 
 to weaken the kingdom of Satan, and to keep 
 it lowest in every age of the world. The big- 
 gest sinners, they are Satan's colonels and 
 captains, the leaders of his people, and they 
 that most stoutly make head against the Son 
 of God. Wherefore let these first be con- 
 
 •f The design of Christ's first coming into the world 
 was to save miserable sinners; the end of his second 
 coming will be to judge the unbelieving part of it; for 
 the sin of unbelief binds all other sins upon the sin- 
 ner, and consigns him over to damnation. 
 
THE JEIirsAl./.M .'<J.\yEK SAVED. 
 
 a,'i7 
 
 quered, and his kingdom will be weak. Wlien 
 Iahlx*shftli had lost his Abner, his kiui^'doin 
 was uiade weak, nor did he sit but tottcriii'!; 
 then upon liis throne. So when Satan loseth 
 ais strong men, them that are miphty to work 
 iniquity, and dexterous t<i manage others in 
 the same, then is his kingdom weak. 2 Sam. 
 iii 1 herefore, I say, Christ doth otFer meny 
 in iho lirst place to sueh the mure t<» weaken 
 '.nn kin;:d<iiii. Christ Jesus wjis glad to see 
 Satan tail like lightning from heaven, that is 
 suddenly or headlong; and it wjls surely by 
 casting of him out of strong posseswions and 
 by recovering of some notorious sinnent out of 
 his clutches. Luke \. 17, IS, It). 
 
 Samson, when he would pull down the I'hil- 
 istineit' temple, ttM)k hold of the two main 
 pillars of it, and, breaking them, down came 
 the house. Christ came to destroy the works 
 of the devil, and to destroy by converting 
 grace ais well as by redeeming bl<H)d. Now sin 
 swarms, and lieth by legions and w hole armies 
 in the souls of the biggi»st sinners, as in gar- 
 rlson.>i; wherefore the way, the most direct 
 way, to dentniy it is first to deal with such sin- 
 ners by the word of bis Gospel and by the 
 merits of his p:ission.* 
 
 For example, though I shall give you but a 
 homely one: Suppose a family to be very lou.sy, 
 and one or two of the family to be in chief the 
 breeders ; the way, the ijuickest way, to clear 
 that family, or at least to weaken the so swarm- 
 ing of those vermin, is, in the firxt place, to 
 itweetcn the skin, head, ajid cnotlu>s of the 
 chief breederit ; and then, though all (he family 
 should be apt to breed them, the num'ner of 
 them, and m> the greatni'^.s of thai plai^ue there, 
 
 .1 be the more impaireil. 
 
 Why, there are sonie people that are in chief 
 the devil's sin-breeilers iu the towns and placet) 
 where they live. The place, town, or family 
 where they live n»u.-t nec«ls be horribly lou-sy, 
 UJid. »* it were, eaten up with vermin. Now, 
 let the Lord Jesus in the first phux* cleanse 
 these great breeden*, and there will be given n 
 • •ip U) thortc swarms of sin.s that used to be 
 
 lumitted in such places throughi>ut the town, 
 nou.<i4>, «.r family where such sin-breeding |K,'r- 
 •*>ni» used to be. 
 
 1 -:>«-ak by expcrienoe: I was one of thoitc 
 
 rhnnt't meritoriuu* life and (uffcritij;* wrr« up- 
 
 mtrtl III unlrr to l>rinjc itloM rcb«l« and •(xtilalv* 
 
 ,:.to<ioU: baviog tatiiflril jutttc«, 
 
 • , crorjr ob«ta«le it rcmovrd, and 
 
 bappiofrM i* made plain bjr the 
 
 iud. 
 
 lousy ones, one of these great sin-breeders; I 
 infected all the youth of the town where I wa.s 
 born with all manner of youthful vanities. The 
 neighbours couuteil me so; my practice proved 
 me 80; wherefore Christ Jesus took me first, 
 and taking me first, the contagion wa.H much 
 allayed all the town over. When (lod made 
 me sigh, they would hearken ind inipiiringly 
 .say. What is the matter wil;i John? They 
 also gave their various opinio us of me. But, 
 as I .said, sin couletl aiul fai ed Jts to his full 
 career. When I wept out J j seek the bread 
 of life some of them would f..low, ami the rest 
 be put into a muse at homo. Yea, alm<»st the 
 town, at first, at tinjes, would go out to hear at 
 the place where I found good ; yea, young and 
 old for a while had siimo reformation on them; 
 also some of them, perceiving that (Jot! had 
 mercy upon me, came crying to him for mercy 
 too. 
 
 But what need I give you an instance of 
 poor I? I will come to Mana-sseh the king. 
 So long !Ls he wjw a rin;,'Ieading sinner, the 
 great idolater, and chief of devilism, the 
 whole land Mowed with wickedncs.s; "For he 
 made them to sin," and do won«e than the 
 heathen that dwelt round about them, or that 
 wauj cjLst out fnun before them; but when Gmi 
 converted him the whole land wits reformed. 
 Down went the groves, the idols, and altars of 
 Baal, and up went true religion in much of the 
 jiower and purity of it. You will say. The 
 king reformeil by power. I answer. Doubt- 
 less, and by example too, for people observe 
 their leaders; as their fathers »lid, .so did they. 
 2 Cliron. xxxiii.; 2 Kings xvii. 41. 
 
 This, therefore, is another reason why Jesus 
 would have mercy offered in the first place U> 
 the biggest sinners, because that is the be»t 
 way, if they receive it, most to weaken the 
 kingdom of Satan and to keep it poor and low. 
 
 \u*l do you not think now that if (.iihI would 
 but lake hold of the heart-* of some of the 
 most notorious in your town, in your family, 
 or country, that this thing would be verifietl 
 before your faei-s? It would, it would, to tlie 
 joy of you that are goiUy, to the making of 
 hell to sigh, to the great suppn-stion of sin, 
 the glorj' of Christ, and the joy of the anirfU 
 of Uod.f And minintent should ti 
 
 f If the recorery of one lo«t rioner br r<j riit<»ti.-r 
 it matter of pscefding joj to Chritt the (TTal Hb«p 
 herd, to all Ibe blcf*rd roinpanr in hiairn, and to 
 •aint* on caiib, wbat rrjuicitif; uiu<( tbere be at Ike 
 gloriflcation of tbe innumpra>>lr ibr<>nt «beo Mwm 
 I bled together 'n the realm* of bli«i abute '. 
 
338 
 
 BUNYAN'S COMPLETE WORKS. 
 
 that tliis work miglit go on, take advantage to 
 persuade with the biggest sinners to come into 
 Christ, according to my text and their com- 
 mission, "beginning at Jerusalem." 
 
 Fifthly, Jesus Christ would have mercy 
 offered in the first place to the biggest sinners, 
 because such, when converted, are usually the 
 best helps in the Church against temptations, 
 and fittest for the support of the feeble-minded 
 there. Hence, usually you have some such in 
 the first plantation of churches, or quickly 
 upon it. Churches would do but sorrily if 
 Christ Jesus did not put such converts among 
 them: they are the monuments and mirrors 
 of mercy. The very sight of such a sinner in 
 God's house — yea, the very thought of him 
 where the sight of him cannot be had — is 
 ofttimcs greatly for the help of the faith of 
 the feeble. 
 
 " When the churches (saith Paul) that were 
 in Judea heard this concerning me, that he 
 which persecuted them in time past now 
 preached the faith which once he destroyed, 
 they glorified God in me.". Gal. 1. 20-24. 
 
 ""Glorified God." How is that? Why, 
 they praised him, and took courage to believe 
 the more in the mercy of God, for that he had 
 had mercy on such a great sinner as he. They 
 glorified God "in me," they wondered that 
 grace should be so rich as to take hold of such 
 a wretch as I was ; and for my sake believe in 
 Christ the more. 
 
 There are two things that great sinners are 
 acquainted with, when they come to divulge 
 them to the saints, that are a great relief to 
 their faith : 
 
 1. The contests that they usually have with 
 the devil at their parting with him. 
 
 2. Their knowledge of his secrets in his 
 workings. 
 
 For the first: The biggest sinners have 
 usually great contests with the devil at their 
 partings ; and this is an help to saints, for or- 
 dinary saints find afterwards what the vile 
 ones find at first ; but when at the opening of 
 hearts the one finds himself to be as the other, 
 the one is a comfort to the other. The lesser 
 sort of sinners find but little of this till after 
 they have been some time in profession ; but 
 the vile m%v meets with his at the beginning. 
 Wherefore ne, when the other is down, is 
 ready to tell that he has met with the same 
 before ; for, I say, he has had it before. Satan 
 
 * The devil harasses some with horrid, filthy, blas- 
 phemous thoughts, that they may think their sins too 
 great to be forgiven, though commonly such thoughts 
 
 is loth to part with, a great sinner. What, my 
 true servant, (quoth he,) my old servant, wilt 
 thou forsake me now? Having so often sold 
 thyself to me to work wickedness, wilt thou 
 forsake me now? Thou horrible wretch, dost 
 not know that thou hast sinned thyself beyond 
 the reach of grace, and dost think to find 
 mercy now?* Art not thou a murderer, a 
 thief, a harlot, a witch, a sinner of the greatest 
 size, and dost thou look for mercy now? Dost 
 thou think that Christ will foul his fingers with 
 thee? It is enough to make angels blush, saitli 
 Satan, to see so vile a one knock at heaven- 
 gates for mercy, and wilt thou be so abomina- 
 bly bold to do it? Thus Satan dealt with me, 
 says the great sinner, when at first I came to 
 Jesus Christ. And what did you reply? saith 
 the tempted. Why, I granted the whole charge 
 to be true, says the other. And what, did you 
 despair, or how? No, (saith he,) I said, I am 
 Magdalen, I am Magdalen; I am Zaccheus, I 
 am the thief, I am the. harlot, I am the publi- 
 can, I am the prodigal, and one of Christ's 
 murderers ; yea, worse than any of these ; and 
 yet God Avas so far off from rejecting of me 
 (as I found afterwards) that there was music 
 and dancing in his house for me, and for joy 
 that I was come home unto him. Oh blessed 
 be God for his grace! (says the other,) for 
 then I hope there is favour for me. Yea, as I 
 told you, such a one is a continual spectacle in 
 the Church for every one to behold God's grace 
 and wonder by. 
 
 Seeondly. And as for the secrets of Satan, 
 such as are suggestions to question the being 
 of God, the truth of his word, and to be an- 
 noyed with devilish blasphemies, none more 
 acquainted with these than the biggest sinners 
 at their conversion ; wherefore thus also they 
 are prepared to be helps in the Church to re- 
 lieve and comfort the other. 
 
 I might also here tell you of the contests and 
 battles that such are engaged in, wherein they 
 find the besettings of Satan, above any other 
 of the saints. At which times Satan assaults 
 the soul with darkness, fears, frightful thoughts 
 of apparitions ; now they sweat, pant, cry out, 
 and sti'uggle for life. 
 
 The angels now come down to behold th( 
 sight, and rejoice to see a bit of dust and ashes 
 to overcome i^rincipalities and powers and 
 might and dominions. But, as I said, when 
 these come a little to be settled, they are pre- 
 
 are the least of the sins of those who are pestered 
 with them, and rather the devil's, who injects them, 
 than theirs. See Matt. xii. 31. 
 
THE JERUSALEM SISSER SAVED. 
 
 339 
 
 pared for holpinj; ntliers, and are great eooj- 
 forts unto th«*m. Their great sins give great 
 encouranrenient to tlie devil to assault them ; 
 and by these temptations Christ takes advan- 
 taire to make them the more helpful to the 
 churches. 
 
 Tln« hiirgest sinner, when he is c<tnvertcd 
 and comes into the Church, says to them all by 
 his tery coming in, Heboid mc, all you that 
 are men and women of a low and timorous 
 Mpiiit, yor. whose hearts* are narrow, for that 
 you never had the advantage to know, because 
 your sins are few, the largeness of the grace 
 of (t<H|, — behold, I say, in me the exccc<ling 
 riches of his grace I * I am a pattern set forth 
 before your faces, on whom you may look and 
 take lu-art. This, I sijy, the great sinner can 
 Bay, to the exceeding comfort «if all the rest. 
 
 Wherefore, as I have hinted before, when 
 Gods intends to stm-k a place with saints, and 
 to make that pl.nce excellently to flourish with 
 the riches of his grace, he usually begins with 
 the conversion of some of the most notorious 
 therealx)Uts, and lays them as an example to 
 allun* others and to build up when they are 
 convertwl. 
 
 I'aul must go to the Gentiles, because Paul 
 wax the nuxt outrageous of all the aj)ostIi's in 
 the time of his unregeneracy ; yea, I'ctcr must 
 he he that after his horrible fall was thought 
 fittest, when recovered again, to comfort and 
 strengthen his brethren. See Luke xxii. Ml, 
 32. 
 
 Sonje mtist l>e pillars in God's house; and 
 if they Ik» pillars of cellar, they must stand 
 while they are stout and sturdy sticks in the 
 forest, before they are cut down and planteti 
 or placed there. 
 
 No nian, when he buildetli his house, makes 
 the principal parts thereof of weak or feeble 
 timber — for how could such bear ujt the rest? — 
 but of great and able wimd. Christ Jt-stis also 
 gooth this way to work ; he makes of the big- 
 gest sinners Warers anil sujiporters to the rest. 
 This, then may servo for another reason why 
 Jesus Clirist gives out in conunandment that 
 mercy shouM, in the first place, Ix* offered to 
 th'- -inncrs, In-caust- such, when con- 
 
 vc- lally the be?.t hilps in the Church 
 
 again-<t temptations, and fittest for the sup[>ort 
 f»f tbe f. < !.!. uiiii.l.il there. 
 
 * I IOC nnwher« m nuoh »> in 
 
 tbc pr<'-l<-<iina'.i >n ot hii childrrn, %n<\ in what hp 
 b»lh prr'lr'iinr.l thrmunto; »ll bit kttribalc* thine 
 •Bn«|it.<iio<i<lt hrrrin, bal (b* glorjr of bit grsc« with 
 iui><<ri<ir lu«(rv 4»b<jTe ibe r««U 
 
 Sixthly, Anothcj- rejuson why Jesus Christ 
 would have mercy otfered in the first place to 
 the biggest sinners is, because they, when con- 
 verted, are apt to love him most. 
 
 This agrees both with Scripture and reason. 
 Scripture says so: "To whom nuich is forgiven, 
 the same loveth much. To whom littli,' is for- 
 given, the same loveth little." Luke vii. 47. 
 Uejison says so; for jw it would be the unrea- 
 somiblest thing in the world to render halted 
 for love anil contempt for forgiveness, so it 
 would be as ridiculous to think that the recep- 
 tion of a little kindness .should lay the same 
 obligations upon the heart to luvc as the recep- 
 tion of a great tlcal. I would not disparage 
 the love of Christ; I know the least drachm 
 of it, when it reaches to forgiveness, is great 
 above all the world ; but comparatively, there 
 are greater extensions of the love of Christ to 
 one than to another. He that luts nutst sin, 
 if forgiven, is partaker of the greatest love, of 
 the greatest forgiveness. 
 
 I know also that there are some tliat from 
 this very doctrine say, " Let us do evil, that 
 goo<l may come," and that turn th^ grace of 
 our God into lifciviousness. But I speak not 
 of these; these will neither be ruled by grace 
 nor reason. Grace would teach them, if they 
 knew it, to deny ungodly courses; ami so 
 would rexson too if it could truly sense the 
 love of GikI. 2 Tim. ii. 11, 12; Uom. xi. 1. 
 
 Doth it lo«»k like what hath any coherence 
 with rejLson or mercy for a nnin to tibusc his 
 friend? Because Christ died for njen shall I 
 therefore spit in his face? The bread and 
 water that was givtn by Klisha to his enemies 
 that came into the land of Israel to take him 
 had so much influence upon their minrls, 
 though heathens, that they returned to tl-.eir 
 homes without hurting him, yea, it kept them 
 from coming again in a hostile manner into 
 the coasts of Isniel. 2 Kings vi. 11», 20. 21, 22, 
 23. 
 
 But, to forbear to illustrate till anon, one 
 reason why Christ Jesus shows mtrcy to sin- 
 ners is, that he might obtain their love, that 
 he may remove their bju*»- affections from Icuse 
 objiH'Ls t4» himself.t Now, if he lores to bo 
 love«l A little, he loves to \w loved mtich, but 
 there is not any that are capable of loving 
 
 I. HI.-). ..v.. tl,.,... tl,..t I, ..v.. I. .11.). t'..r.'ivfa 
 
 • t, 
 
 who t< Iho rulnrmi of Ilim who niinh bU in %\\. Tb« 
 lure of knrthinK, how ciccllrnt »o<^Trr, aboTo bin, il 
 (h« idolalrj of thr brarl. Thrr that kn»w bint inn«t 
 will lore him Ix'^t. aii'I not turn a»i4r to l;in( rAniUcA 
 
540 
 
 BUXYAX'S COMPLETE WORKS 
 
 them. Hence it said of Paul that he laboured 
 more than them all— to wit, with a labour of 
 love— because he had been by sin more vile 
 against Christ than they all. l-Cor. xv. He 
 it was that persecuted the Church of God and 
 wasted it. Gal. i. 13. He, of them all, was the 
 only raving bedlam against the saints: "And 
 being exceeding mad," says he, " against them, 
 I persecuted them, even to strange cities." Acts 
 xsvi. 11, 
 
 This rsang bedlam, that once was so, is he 
 tliat !• ow says, I laboured more than them all, 
 more for Christ than them all. 
 
 But. Paul, what moved thee thus to do? 
 The love of Christ, says he. It was not I, but 
 the grace of God that was with me. As who 
 should say, grace ! It was such grace to save 
 me ! It was such marvellous grace for God to 
 look down from heaven upon me, and that se- 
 cured me from the wrath to come, that I am 
 captivated with the sense of the riches of it. 
 Hence I act, hence I labour; for how can I 
 otherwise do, since God not only separated me 
 from my sins and companions, but separated 
 all the powers of my soul and body to his ser- 
 vice? I am therefore prompted on by this 
 exceeding lovs to labour as I have done ; yet 
 not I, but the grace of God with me. 
 
 Oh, I shall never forget his love, nor' the 
 circumstances under which I was when his love 
 laid hold upon me. I was going to Damascus 
 with letters from the high priest to make 
 havoc of God's people there, as T had made 
 havoc of them in other places. These bloody 
 letters were not imposed upon me. I went to 
 the high priest and desired them of him, (Acts 
 ix. 1, 2,) and yet he saved me! I was one of 
 the men, of the chief men, that had a hand 
 in the blood of his martyr Stephen ; yet he 
 had mercy on me ! "WTien I was at Damascus 
 I stunk so horribly like a blood-sucker that I 
 became a terror to all thereabout. Yea, An- 
 anias, good man, made intercession to my 
 Lord against me ; yet he would have mercy 
 upon me !• Yea, joined mercy to mercy, until 
 he had made me a monument of grace.* He 
 made a saint of me, and persuaded me that my 
 transgression? were forgiven me. 
 
 When I began to preach, those that heard 
 me were amazed, and said, " Is not this he that 
 destroyed them that called on tliis name in 
 Jerusalem, and came hither for that intent, 
 that he might bring them bound to the high 
 
 -■ The quickening Spirit of God convinces us of sin ; 
 and thc-belief of God's parddning and accepting grace 
 in Christ is a necessary means to bring us to an in- 
 
 priest?" Hell doth know that I was a sinner; 
 heaven doth know that I was a sinner ; the 
 world also knows that I was a sinner, a sinner 
 of the greatest size ; but I obtained mercy.^ 
 Acts ix. 20, 21. 
 
 Shall not this lay obligation upon me ? Is 
 not love of the greatest force to oblige ? Is it 
 not strong as death, cruel as the grave, and 
 hotter than the coals of juniper ? Hath it not 
 a most vehement flame? can the waters quench 
 it? can the floods drown it? I am under the 
 force of it, and this is my continual cry, What 
 shall I render to the Lord for all the benefits 
 which he has bestowed upon me ? 
 
 Ay, Paul, this is something ; thou speakest 
 like a man, like a man atfected and carried 
 away with the love and grace of God. Now 
 this sense, and this affection, and this labour 
 give to Christ the love that he looks for. . But 
 he might have converted twenty little sinners, 
 and yet not found, for grace bestowed, so 
 much love in them all. 
 
 I wonder how far a man might go among 
 the converted sinners of the smaller size before 
 one could find one that so much as look any 
 thing this-wayward. Where is he that is thus 
 under pangs of love for the grace bestowed 
 upon him by Jesus Christ? Excepting only 
 some few, you may walk to the world's end 
 and find none. But, as I said, some there are, 
 and so there have been in every age of the 
 Church, great sinners, that have had much 
 forgiven them, and they love much upon this 
 account. 
 
 Jesus Christ thei'efore knows what he doth 
 when he lays hold on the hearts of sinners of 
 the biggest size. He knows that such an one 
 will love more than many that have not sinned 
 half their sins. 
 
 I will tell you a story that I have read of 
 Martha and Mary: the name of the book 
 •I have forgot — ^I mean of the book in which 
 I found the relation — but the thing was 
 thus : 
 
 Martha, saith my author, was a very holy 
 woman, much like Lazarus her brother, but 
 Mary was a loose and wanton creature. Mar- 
 tha did seldom miss good sermons and lec- 
 tures when she could come at them in Jeru- 
 salem, but Mary would frequent the houses of 
 sports and the comjiany of the vilest of men 
 for lust. And though Slartha had often de- 
 sired that her sister would go with her to hear 
 
 genuous confession of it. If you would freely confess 
 your sins, believe first that "God is faithful and jusi 
 to forgive your sins," through Christ. 1 John i. 9. 
 
THE JERUSALEM SIS S EH SAVED. 
 
 341 
 
 her jircachi-n, yea, had often entreated her 
 ftUh teais to do it, yet she could never pre- 
 vail; for still Mary would niiike her exeu.>e, or 
 reject her with disilain for her zeal and i>re- 
 ciscness in rclijrion.* 
 
 After Martha had waited long, Irird many 
 ways to hring her .sister to good, and all 
 proved inert'ectuul, at hurt she conu's upon her 
 thus: Sister, quoth she, I pray thee go with 
 nic to the temple to-day to hear one preach a 
 sermon. What kind of preacher is he? wiid | 
 Bhe. Martha replicii, It is one Jesus of 
 Nazareth ; he is the handsomest man you 
 ever saw with your eyes. Oh! he shines in 
 beauty and is a most excellent preacher. 
 
 Now, what does Mary, after a little pause, 
 but go up into her chamber, and with her 
 pins and her clouts decks up herself as line as 
 her fingers could make her. This done, away 
 she goes — not with her sister Martha, but as 
 much unobserved :us she could — to the sermon, 
 or rather to see the preacher. 
 
 The hour and preacher being come, and 
 she having observed wherealmut tlie preacher 
 would stand, goes and sits herself so in the 
 temple that she might be sure to have the full 
 view of this excellent person. So he comes in 
 and she looks, and the first glimpse of hi?» per- 
 son pleaseth her. Well, Jesus addresseth him- 
 nelf to his sermon, and she looks earnotly on 
 him. 
 
 Now at that time, saith my author, Jesus 
 preachetl about the hwt sheep, the lost groat, 
 and the pnMligul child. And when he came to 
 show what care the shejihcnl took f«»r one lost 
 nhifp, and how the woman swept to find her 
 piece which was lost, and what joy there w;ls 
 at their finding, she began to be taken by the 
 ear^, and forgot what she came about, musing 
 what the preacher would make of it. But 
 when he came to the appliaition, and showetl 
 that by the lost sheep wjls meant a great »in- 
 ncr, by the shepherd's care wxs ini>:int Oo<l's 
 love for great sinners, and that by the joy of 
 the neighlwiurs was show^d what joy there wius 
 among the angels in heaven over one great 
 sinner that reitcnteth, she began tf> be tiiken 
 by the heart. And as he spake these last 
 wohIa she thought he pitched his inno<>ent 
 
 Voo mmj »• well kill • eiinii»l man m oonflne 
 
 tniii to pnirer and prt^ohing: he known not wli»( it 
 i« to take roal piraiurv in *pirilu«l nnd lipntml^ 
 work; (ben bi>w cokM ho lore bravrn i(M>lf7 Ho 
 eould not Jctijcht in h<>aron anjr more ibnn a tow in a 
 palaoe, or a prufann •Icbaurhrc* in a rompanjr that aro 
 prajing to and praising '«<hI (pirilualljr. 
 
 eyes just upon her, and looked as if he spake 
 what was now said to her; wherefore her bean 
 began to tremble, being shaken with affection 
 and fear; then her eyes ran down with ttars 
 apace; wlureSire she wjlh forced to hide her 
 face with her handkerchief, and so sat sobbing 
 antl crj'ing all the real of the sermon. 
 
 Sermon being done, up she gets and away 
 she goes, and withal inijuired where this Jesus 
 the preacher dine<l that day? and one t<jld her 
 at the house of Siiimn the IMiarisee. So away 
 goes she, first to her chandier, and there strifw 
 herself of her wanton attire; then falls upon 
 her knees to iwk (Jml forgiveness of all her 
 wicked life. This done, in a modest dn>ss, sh* 
 goes to Simon's house, where she finds Jesus 
 sjit at dinner. So she gets behind him and 
 weeps, uihI drops her tears upon his feet like 
 rain and washes them, and wipes them with 
 the hair of her head. She also kissed his feet 
 with her lips, and anointed them with oint- 
 ment. When Simon the Tharisee perceived 
 wliat tlie w«iman did, and being ignorant of 
 what it w:ls to be forgiven much, (for he never 
 wa." Ibrgiven more than fifty pence,) he began 
 to think within himself that he had been mis- 
 taken about Jesus Christ, because he suileri'<l 
 such a sinner ]is this wounin was to touch him.f 
 Surely, tjuoth he, this num, if he were a prophet, 
 would not let this wonum come near him, for 
 she is a town-sinner, (so ignorant are all self- 
 righteous men of th.c way of Christ with sin- 
 ners.) But lest Mary should be discourjiged 
 with some clownish carriage of this Tharisee, 
 and so desert her gixnl beginnings and her new 
 steps which she now had began to take towards 
 eternal life, Jesus began thus with Sim«»n. 
 " Simon," saith he, " I have somewhat t(» say 
 unto thee. And he saith, ^Ijuster, say on. 
 There w:ijt, saith JesiLs, a certain cre<litor ha<l 
 two debtors; the one owed him five hundred 
 l»ence, and the other fifty. And when they 
 hatl nothing to pay, he frankly forgave theai 
 both. Tell me, therefore, which of them will 
 love him most? Simon answered and said, I 
 suppose he to whom he forgave most. AimI he 
 suid unto him, Thou hiLst rightly judged. And 
 he turneil to the woman and said unto Simon, 
 Seest thou this wonum? I entered into thy 
 house, th< me no water for my feet; 
 
 f There i« n" » •irrani, not a drop of (race, to bo 
 had but from Jo*u« Chriit ; he, m* Gud-man, ha* It all 
 in himfelf: he ■ •• •< a fuIncM of light and 
 
 life, Mnfo and m :. lore and Jof, jea, crer^ 
 
 npirilnal hirii'ii),;. (> u.' riirml>er«, who n>u*t dep«o4 
 oo bim at all time*. 
 
342 
 
 BUNYAN'S COMPLETE WORKS. 
 
 but she has washed my feet with tears, and 
 wiped them with the hairs of her head. Thou 
 gavest me uo kiss ; but this woman, since the 
 time I came in, hath not ceased to kiss my 
 feet. My head with oil thou didst not anoint, 
 but this woman hath anointed my feet with 
 ointment. Wherefore I say unto thee. Her 
 sins, which are many, are forgiven, for she 
 loveJ muc] ; but to whom little is forgiven, 
 the s-me loveth little. And he said unto her. 
 Thy sins art forgiven." Luke vii. 36, 50. 
 
 Thus you have the story. If I come short 
 in any circumstance, I beg pardon of those 
 that can correct me. It is three or four and 
 twenty years since I saw the book ; yet I have, 
 a-s far as my memory will admit, given you the 
 relation of the matter. However, Luke, as 
 you see, doth here present you with the sub- 
 stance of the whole. 
 
 Alas ! Christ Jesus has but little thanks for 
 the saving of little sinners. " To whom little 
 is forgiven, the same loveth little." He gets 
 uo water for his feet by his saving of such sin- 
 ners. There are abundance of dry-eyed Chris- 
 tians in the world, and abundance of dry-eyed 
 duties too — duties that never were wetted with 
 the tears of contrition and repentance, nor 
 ever sweetened with the great sinner's box of 
 ointment. And the reason is, such sinners 
 have not great sins to be saved from ; or, if 
 they have, they look upon them in the dimin- 
 ishing glass of the holy law of God. But I 
 rather believe that the professors of our days 
 want a due sense of what they are ; for verily, 
 for the generality of them, both before and 
 since conversion, they have been sinners of a 
 lusty size. But if their eyes be holden, if con- 
 victions are not sho\\ai, if their knowledge of 
 their sins is but like to the eyesight in twilight, 
 the heart cannot be affected with that grace 
 that has laid hold on the man ; and so Christ 
 Jesus sows much and has little coming in.* 
 
 Wherefore his way is ofttimes to step out of 
 the way, to Jericho, to Samaria, to the country 
 of the Gadarenes, to the coasts of Tyre and 
 6id6n, and also to Mount Calvary, that he may 
 lay hold of such kind of sinners as will love 
 him to his liking. Luke xix. 1-11; John iv. 
 3-1 ] ; Mark v. 1-21 ; Matt. xv. 21-29 ; Luke 
 ixiii. 33-14. 
 
 * "Herein is my Father glorified, s.iys the blessed 
 Jesus, if ye bear much fruit." Christians live below 
 their privileges ; they should be always pressing for- 
 ward to obtain more faith, hope, love, joy, godly fear, 
 patience — to be shining lights and glorify their God 
 and iSaviour in all thinars. 
 
 But this much for the sixth reason why 
 Christ Jesus would have mercy offered in tlie 
 first place to the biggest sinners ; to wit, be- 
 cause such sinners, when converted, are apt to 
 love him most. The Jerusalem sinners were 
 they that outstrijjped, vrhen they were con- 
 verted, in some things, all the churches of the 
 Gentiles. " They were of one heart and of one 
 soul, neither said any of them that aught of 
 the things that they possessed was their cwn ; 
 neither was there any among them that lacked, 
 for as many as were possessors of lands or 
 houses, sold them and brought the price of the 
 things that were sold, and kiid them down at 
 the apostles' feet," &c. Acts iv. 32-35. Now, 
 show me such another pattern if you can. But 
 why did these do thus ? Oh, they were Jeru- 
 salem sinners. These were the men that but a 
 little before had killed the Prince of life ; and 
 to those who did that, notwithstanding, he 
 sent the first offer of grace and mercy. And 
 the sense of this took them up betwixt the 
 earth and the heaven, and carried them on in 
 such ways and methods as could never be 
 trodden by any since. They talk of the church 
 at Rome, and set her, in her primitive state, 
 as a pattern and mother of churches ; when the 
 truth is, they were the Jerusalem sinners, when 
 converts, that outdid all the churches that ever 
 was. 
 
 Seventhly, Christ Jesus would have mercy 
 offered in the first place to the biggest sinners, 
 because grace, when it is received by such, finds 
 matter to kindle upon more freely than it finds 
 in other sinners. Great sinners are like the 
 dry wood or like great candles, which burn best 
 and shine with biggest light. I lay not this 
 down, as I did those reasons before, to show 
 that when great sinners are converted they w'ill 
 be encouragement to others, though that is 
 true, but to show that Christ has a delight to 
 .see grace, the grace we receive to shine.f We 
 love to see things that bear a good gloss ; yea 
 Ave choose to buy such kind of matter to work 
 upon as will, if wrought up to what we intend, 
 cast that lustre that we desire. Candles that 
 burn not bright we like ,not; wood that is 
 green will rather smother, and sputter, and 
 smoke, and crack, and flounce than cast a 
 brave light and a pleasant heat; wherefore 
 
 f The children of light should reflect the rays of 
 God's goodness to others, and, that they may do so, 
 should pray for a constant supply of the Spirit, that 
 in all their dealings it may appear that they have been 
 with Jesus, and that his most amiable life and ex- 
 ample is ever before their eyes. 
 
THE JKHL SALEM >y.\.\7;A- SAVi:i). 
 
 343 
 
 great folks care not much, not so niiuh fur 
 "iich kind of thing*, iis for them that will bet- 
 
 ■r answer their ends. 
 
 HeiRV ('lirist «lesircs the hijrKest sinners; in 
 him theie is matter to work by — to wit, a great 
 deal of sin ; for iw by the talh»w of the canille 
 the fin takes oee:usion to burn the brighter, so 
 by the sin of the soul graee takes oeea-^ion to 
 tfliine the elearer. Little camlh's shine but 
 little, lor there wanteth matter for the fire to 
 Work u|M.n; but in the great sinner here is 
 more matter for grace to work by. Faith 
 shines, when it worketh towards Christ, through 
 the ititles of many and great transgressors, ami 
 so dcK*s love, for that nnich is fi>rgiven. .\nd 
 what matter can be found in the soul for Im-' 
 niility to work by so well its by a sight that I 
 have been ami lun an abominable sinner ? And 
 the Hume is to be said of patience, meekness, gen- 
 tleness, 8elf-denial, or any otlier grace. Grace 
 takea occiwion by the vileness of the num to 
 .<hine the more, even as by the ruggeilnc-ss of a 
 ver>' strong distemper of disease the virtue of 
 the medicine is best made manifest. " Where 
 Bin abouiuls, grace much more abounds." Ii»)m. 
 V. 2*). A black string makes the neck look 
 whiter; great sins make grace burn clear. 
 S)ine aay, When grace and a good nature 
 meet together they do make shining I'hristians ; 
 but I >ay, Wlien grace and a great sinner meet, 
 and grace shall sulxlue that great sinner to itself, 
 and shall operate after its kind in the soul of 
 that great sinner, then we hnvc a shining Chris- 
 tian: witness all of those of whom mention 
 was made before. 
 
 .\braham w:ls among the idolaters when in 
 the land of .\s.syria, and .serve<l idols with his 
 kindred on the other side of the flo«Kl. Josh, 
 xxiv. 2; Gen. xi. III. llul who, when called, 
 wa.s there in the world in whom griicc sboue so 
 bright Ait in him? 
 
 The Thes.salonians were idolaters before the 
 word of ( to«l came to them ; but when they 
 had received it they liecame examples to all 
 that did believe in Mace<lonra ami .Vchaia. 1 
 Thw.1. i. r»-10. 
 
 Oo<l the Father, and .Tesas Christ his Son, 
 are for having things necn, for having the word 
 of life held forth. They light not a candle 
 that it might l)e put under a bushel or under a 
 lM>d, but ou a candlestick, that all that come in 
 may m>« the light Matt ▼. 16; Mark iv. 21. I 
 
 • The drvjl, whiKii tb« god of (hU worlil. know* 
 bow fit^r*%mry it U for oar *«lrKlii>n to di«c«rn sll lh<- 
 (t'orjr >n<l rxrrllfni'T of I'hritt; And Ihrrrforn whrr« 
 Uie Uu«)M'l l« prr«rb«d br l*boar> to eclipse tbo glory 1 
 
 And I say, as I .sjiid l)efore, in whom is it 
 like so to shine as in the souls of great sinnersr 
 
 When the Jewish Tharisees dallied with the 
 Go>pvI, Christ thn-atened to take it from them 
 an«l to give it to the barbarous heathens and 
 idolaters. Why so? For they, saith he, will 
 bring forth the fruits thereof in their seiuson : 
 "Therefore, I say unt«) you. The kingdom of 
 GimI shall be taken from you, and given to a 
 nation bringing forth the fruits thereof." .Matt. 
 .\.xi. U, 42. 
 
 I have often marveUe<I at our youth, and 
 said in my heart. What should be the reason 
 that they slmuhl be so generally at this day de- 
 bauched as they ari'? For they are now pro- 
 fane to ania/ement; ancl sometim<-s I have 
 thought one thing and sometimes another; that 
 is, why (lod should sutler it .so to be. At \a»\, 
 I have thought of this: How if God, whude 
 ways are past finding out, .should sufl'er it so to 
 be now that he might make of .some of them 
 the more glorious saints hereafter. I know sin 
 is of the devil, but it cannot work in the world 
 without permission; and if it happens to l>e as 
 I have thought, it will not be the lirsl time that 
 God the Ivord hath c«ught Satan in his own 
 design.* For my part, I believe that the time 
 is at hand that we shall sec better saints in 
 the work! than have been seen in it this many a 
 day. .\iid this vilenes.s that at present does so 
 much swallow up our youth is one piuse of my 
 thinking so; for out of them, for from amopg 
 them, when God sets to his hand as of old, you 
 shall see what penitent ones, what trembling 
 ones, and what admirers of grace will Ik* foumi 
 to prof<-.ss the (Jospel to the glorj" of God by 
 Christ. 
 
 Alas I we are a company of worn-out Chris- 
 tians, our mo«>n is in the wane ; we are much 
 more black than white, more dark than light; 
 we shine but a little; grace in the n.ost of us 
 is clo«-ay«-<|. Hut I say, when they of these de- 
 bauchc«l oni»s that are to be gjived shall Ih; 
 brought in, when these that look more. like 
 •levils than men shall l>e convertj^l to Christ, 
 (and I believe several of them will,) then will 
 Christ be exalted, grace adored, the word prized, 
 Zion's paths bi-tter tnnlden, and men in the 
 pursuit of their own salvation totheamazemcni 
 of them that are h-ft l>ehind. 
 
 Ju!«l before Christ came into the fli-sh tJie 
 worlcl w:ls degem-nited jlh it is now ; the gene- 
 rality of iiKii in .!( ru-alem were bet'oiiK' < ithrr 
 
 md lo blind (lir 
 
 till- }i.c,(,!i-, Icsl Ihr hi;lit of Ibo glorioo* tiu«prl of 
 Cbritt abuuld •bine unto ibem. 3 Cor. ir. 4. 
 
344 
 
 £U^'YAN'S COMPLETE WORKS. 
 
 high aiii fivmous for hypocrisy or filthy base in 
 their liver*. The devil also was broke loose in 
 a hideous manner, and had taken possession of 
 many; yea, I believe that there was never 
 generation before nor since that could produce 
 so many possessed with devils, deformed, lame, 
 blind, and infected with monstrous diseases, as 
 that generation could. But what was the rea- 
 son thereof? I mean the reason from God. 
 Why one (and we may sum up more in that 
 answer that Christ gave to his disciples con- 
 cerning him that was born blind) was, that the 
 works of God might be made manifest in them, 
 and that the Son of God might be glorified 
 thereby. John ix. 2, 3 : xi. 4. 
 
 Now if these devils and diseases, as they 
 possessed men then, were to make way and 
 work for an approaching Christ in person and 
 for the declaring of his power, why may we 
 not think that now, even now also, he is ready 
 to come by his Spirit in the Gospel to heal 
 many of the debaucheries of our age ? I can- 
 not believe that grace will take them all, for 
 there are but few that are saved; but yet it 
 will take some, even some of the worst of men, 
 and make blessed ones of them.* But oh how 
 these ringleaders in vice will then shine in 
 virtue! They will be the very pillars in 
 churches, they will be as an ensign in the 
 land; "The Lord their God shall save them 
 in that day as the flock of his people, for they 
 shall be as the stones of a crown, lift up as an 
 ensign upon the land." Zech. ix. 16. But who 
 ire these? Even idolatrous Epliraim and 
 backsliding Judah. Yer. 13. 
 
 I know there is ground to fear that the in- 
 iquity of this generation will be pursued with 
 heavy judgments; but that will not hinder 
 what we have supposed : God took him a glori- 
 ous Church out of bloody Jerusalem, yea, out 
 of the chief of the sinners there, and left the 
 rest to be taken and spoiled, and sold thirty 
 for a penny in the nations where they were 
 captives'. The Gospel working gloriously in a 
 place, to the seizing upon many of the ring- 
 leading sinners thereof, promises no security 
 to the rest, but rather threateneth them with 
 the heaviest and smartest judgments, as in the 
 instance now given we have a full demonstra- 
 tion ; but in defending the Lord will defend 
 his people, and in saving he will save his in- 
 heritance. 
 
 * Divine grace is almighty in its operation : it con- 
 vinces the sinner of the total blindness of his under- 
 standing God-ward, the rebellion of his will and en- 
 tity of his heart against God, his abominable life, 
 
 Nor does this speak any great comfort to a 
 decayed and backsliding sort of Christians; 
 for the next time God rides post with his Gos- 
 pel he will leave such Christians behind him. 
 But I say, Christ is resolved to set up his light in 
 the world ; yea, he is delighted to see his graces 
 shine ; and therefore he commands that his 
 Gospel should to that end be ofiered, in the 
 first place, to the biggest sinners, for by great 
 sins it shineth most ; therefore he saith, " Begin 
 at Jerusalem." 
 
 Eighthly and lastly. Christ Jesus will have 
 mercy to be offered in the first place to the 
 biggest sinners, for that by that means the im- 
 penitent that are left behind will be at the 
 judgment the more left without excuse. 
 
 God's word has two edges ; it can cut back- 
 stroke and fore-stroke ; if it doth thee no good, 
 it will do thee hurt; it is the savour of life 
 unto life to those that receive it, but of death 
 unto death to them that refuse it. 2 Cor. ii. 15, 
 16. But this is not all ; the tender of grace to 
 the biggest sinners in the first place will not 
 only leave the rest, or those that refuse it, in a 
 deplorable condition, but will also stop their 
 mouths and cut off" all pretence to excuse at 
 that day. " If I had not come and spoken to 
 them," saith Christ, *' they had not had sin ; 
 but now they have no cloak for their sin," for 
 their sin of persevering in impenitence. John 
 XV. 22. 
 
 But what did he speak to them ? Why, even 
 that which I have told you ; to wit, that he has 
 in special a delight in saving the biggest sin- 
 ners. He spake this in the way of his doctrine, 
 he spake this in the way of his practice, even 
 to the pouring out of his last breath before 
 them. Luke xxiii. 34. 
 
 Now, since this is so, what can the con- 
 demned at the judgment say for themselves 
 why sentence of death should not be passed 
 upon them? I say, what excuse can they 
 make for themselves when they shall be asked 
 why they did not in the day of salvation come 
 to Christ to be saved ? Will they have ground 
 to say to the Lord, Thou w^ast only for saving 
 of little sinners, and therefore because they 
 were great ones they durst not come unto him ? 
 or that. Thou hadst not compassion for the big- 
 gest sinners, therefore I died in despair?! 
 Will these be excuses for them as the case now 
 standeth with "them? Is there not everywhere 
 
 guilt and condemnation by God's pighteous law; and 
 then brings him to the foot of the cross for pardoa, 
 peace, and salvation by Christ. 
 
 f An evil and guilty conscience, whereby 're judge 
 
THE JERUSALEM SIXSER SAV. 
 
 in GchI's hook a Hat contradiction to this in 
 luuititudi's of promises, of invitations, of cx- 
 aniplfs and the like? Alas, alas! there will 
 thtii be there millions of souls to confute this 
 plea; ready, I say, to stand up, and say, O 
 leceived world, hi-aven swarms with such jus i 
 Were, wlu-n they wt-n- in the world, to the full 
 iu< bad a** you. 
 
 Now, this will kill all plea or excuse why 
 they should perish in tlu-ir sins ; yea, the ti-xt 
 RaVA »hty shall see them here. "There shall 
 lu- weepitii; when you shall see Abraham, and 
 Isaac, and Jacob, and all the prophets in the 
 kingdom of heaven, and you yourselves thru.st 
 out. And they shall come from the east, and 
 from the wt^t, and from the ni.rth, and from 
 tlie south, and shall sit down in the king- 
 dom of (t(Ml." Luke xiii. '2i^, 21). Out of 
 which company it is easy to pick such as 
 sonu'timcs were lus bad peo|)le as any who now 
 breathe on the face t»f the earth. What think 
 you of the first nnu», by whose sins there are 
 millions now in hell? .\nd so I may .say. 
 What think you of ten thousand more ln'sides? 
 
 lint if the world will not stille and irag them 
 np — I speak now for amplificatii>n-sake — the 
 view of those who are save«l shall. 
 
 There comes an incestuous person to the 
 bar and pleads that the bigness of his sins 
 was a bar to his receiving the promise. IJut 
 will not his mouth be stoppoil as to that 
 when Lot and the iucei«tuous Corinthian shall 
 be set before him? Gen. xix. 33-37; 1 Cor. v. 
 1.2. 
 
 There comes a thief and says. Lord, my sin 
 of theft, I thought, wivs such as could not be 
 pardoned by thee. lUit when he shall see the 
 thief that was saved on the cross stand by, as 
 clothed with beauteous glory, what further 
 can he be able to object? Tea, the Lord will 
 prcMluce ten thousand of his saints at his 
 coming, who shall after this manner execute 
 judgment upon all, "and so convince all that 
 are un^iMlly among them of all their hard 
 speechts which ungo<lly sinners have spoken 
 against him." Judc 15. And these are hard 
 speeches against him, to say that he wils not 
 able or willing to save men because of the 
 grentnoM of their sins, or to say that they 
 
 Ibftl Go<l U oar enemjr, und that hi« Justice it against 
 
 '-- ii> onr rTtrl««tinj{ condemnation br rcanon of our 
 
 Mnon* •ins, Irnda stronglj to maintain and inerca«« 
 
 -' ' - :ninn of sin, causrs the (oul lo bate tiod, 
 
 tChrislical thought* to escape wrath ; all 
 
 n . -u tr.' nr drradful vffeets of unlM<licf, which dil- 
 
 bvaoars Qod. and would make him a liar. 
 
 were discouraged 
 ance because of the 
 oH'ences.* 
 
 These things, I say, shall then be confuted. 
 He comes with ten thousand of his saints to 
 confute them, and to stop their mouths from 
 making objections against their own eternal 
 damnation. 
 
 Here is Adam, the destroyer of the world • 
 here if* Lot, that lay with both his daughters; 
 here is Abraliani, that was sometimes an idol- 
 ater, anti .lacob, that was a su|iplanter, and 
 Reuben, that lay with his father's concubine, 
 and Judah, that lay with his daughter-in-law, 
 and Levi and Simeon, that wickedly «lpw the 
 Shechemites, and Aaron, that made an idol to 
 be worshipped and that proclaime<l a religious 
 feast unto it. Here is also Rahab the harlot, 
 antl Ralhsheba that bare a bastard to David. 
 Here is S)lomon, that great backslider, and 
 Manasseh, that man of blood and a witch. 
 Time would fail to tell you of the woman of 
 Canaan's daughter, of >L»ry Magdalen, of 
 Matthew the publican, and of tiideon and 
 Samson, and many thousands more. 
 
 Alas, alas! I say, what will those sinners do 
 that have, through their unbelief, eclijwed the 
 glorious largene».s of the mercy of God, and 
 given way to despair of salvation because of 
 the bigness of their sins? 
 
 For all these, though now glorious saintA in 
 light, were sometimes sinners of the biggest 
 size, who had sins that were of a notorifms 
 hue; but now, I sny, they are in their shining 
 and heavenly robes before the throne of God 
 and of the I^mb, blessing for ever and ever 
 that Son of (Jod for their salvation who ditnl 
 for them upon the tree; admiring that ever it 
 should come into their hearts once to think 
 of coming to (tod by Christ; but, above all, 
 blessing Gotl for granting of them light to 
 see those encountgements in his testament 
 without which, without doubt, they had been 
 daunted and sunk down under guilt of sia 
 and de-'pair, as their fellow-sinners liavednnA. 
 
 Rut now they also are all witnesses for G<sl 
 and for his grace against an unbelieving 
 world ; for, a.s I said, they shall come to con* 
 vince the world of their speeches, their bard 
 
 * It ii no affront to Christ, or slighiinK and con- 
 temning the holiness and Jutlico of God, to con* to 
 Christ while we are pullulcd sinner*: but it is rath«r 
 an affronting and contemning the saring grace, merit 
 and fulness of Christ if we rndearour to malix oui^ 
 •elres righteous and holjr before we rccviro Chriit hia- 
 ■elf, and all rigbteousneit and holiness in him bjr f tith. 
 
346 
 
 BUNYAN'S COMPLETE WORKS. 
 
 and unbelieving words,, that they have spoken 
 concerning the mercy of God and the merits 
 of the passion of his blessed Son Jesus 
 Christ. 
 
 But will it not. think you, strangely put to 
 silence all such thoughts, and words, and rea- 
 sonings of the ungodly before the bar of God ? 
 Doubtless it will; yea, and will send them 
 away from his presence also with the greatest 
 guilt that possibly can fasten upon the con- 
 Bciei ces of men.* 
 
 For what will 'sting like this? — I have, 
 through mine own foolish, narrow, unworthy, 
 undervaluing thoughts of the love and ability 
 of Christ to save me, brought myself ^ ever- 
 lasting ruin. It is true, I was a horrible sin- 
 ner ; not one in a hundred did live so vile a 
 life as I; but this should not have kept me 
 from closing with Jesus Christ : I see now that 
 tl\ere are abundance in glory that once were 
 as bad as I have been ; but they were saved by 
 faith, and I am damned by unbelief. 
 
 Wretch that I am ! why did not I give 
 gloiy to the redeeming blood of Jesus ? Why 
 did I not humbly cast my soul at his blessed 
 footstool for mercy? Why did I judge of his 
 ability to save me by the voice of my shallow 
 reason and the voice of a guilty conscience? 
 ^\ hy betook not I myself to the holy word of 
 God ? Why did I not read and pray that I 
 might understand, since now I perceive that 
 God said then, " He giveth liberally to them 
 that pray, and upbraideth not?" James i. 5. 
 
 It is rational to think that by such cogita- 
 tions as these the unbelieving world will be 
 torn in pieces before the judgment of Christ, 
 especially those that have lived where they 
 did or might have heard the Gospel of the 
 grace of God. Oh that saying, "It shall be 
 more tolerable for Sodom at the judgment 
 than for them," will be better understood. 
 See Luke x. 8-12. 
 
 This reason, therefore, standeth fast ; namely, 
 tliat Christ, by offering mercy in the first place 
 to the biggest sinners, now will stop all mouths 
 of the impenitent at the day of judgment, and 
 cut off all excuse that shall be attempted to be 
 made (from the thoughts of the greatness of 
 their sins) why they came not to him. 
 
 I have often thought of the day of judgment, 
 
 * Oh remember that till we are enabled to believe in 
 Christ we continue under the power of sin and Satan, 
 and under the wrath of God, and there is nothing but 
 the breath in our nostrils between hell and us ! Lin- 
 ger mot therefore in this spiritual Sodom, but ask 
 faith of God, who giveth liberally. 
 
 and how God will deal with sinners at that 
 day; and I belie re it will be managed with 
 that sweetness, with that equitableness, with 
 that excellent righteousness, as to every sin, 
 and circumstance, and aggravation thereof, 
 that men that are damned, before the judg- 
 ment is over, shall receive such conviction of 
 the righteous judgment of God upon them, 
 and of their deserts of hell-fire, that they shall 
 in themselves conclude that there is all the 
 reason in the world that they should be shut 
 out of heaven and go to hell-fire; "These 
 shall go away into everlasting fire." Malt. 
 XXV. 46. 
 
 Only this will tear them, that they have 
 missed of mercy and glory and obtained ever- 
 lasting damnation through their unbelief. But 
 it will tear but themselves, but their own souls; 
 they will gnash upon themselves ; for in that 
 mercy was offered to the chief of them in the 
 first place, and yet they were damned for re- 
 jecting it, they were damned for forsaking 
 what they had a sort of propriety in, for for- 
 saking their own mercy. 
 
 And thus much for the reasons. I will con- 
 clude with a word of application. 
 
 » The Application. 
 First. Would Jesus Christ have mercy 
 offered in the first place to the biggest sin- 
 ners? Then this shows us how to make a 
 right judgment of the heart of Christ to men. 
 Indeed, we have advantage to guess at the 
 goodness of his heart by many things, as by 
 his taking our nature upon him, his dying for 
 us, his sending his word and ministers to us, 
 and all that we might be saved. But this of 
 beginning to offer mercy to Jerusalem is that 
 which heightens all the rest ; for this doth not 
 only confirm to us that love was the cause of 
 his dying for us, but it shows us yet more the 
 depth of that love.f He might have died for 
 us, and yet have extended the benefit of his 
 death to a few, as one might call them, of the 
 best-conditioned sinners — to those who, though 
 they were weak and could not but sin, yet 
 made not a trade of sinning — to those that 
 sinned not lavishingly. There are in the 
 world, as one may call them, the moderate 
 sinners; the sinners that mix righteousness 
 
 f The word of God abundantly declares and dis- 
 covers that the Lord is desirous poor sinners should 
 be made sensible that he has first loved them, and 
 washed them from their sins by the blood of Christ, 
 that they may offer up the sacrifices of praise and all 
 good works to God, even the Father, by Jesus Christ. 
 
THE JKRl'SALFM SISM-IR SAVED. 
 
 :',I7 
 
 with their pollutions; the sinners thiit, thoUi,'li 
 they be sinners, do what on their jcirt lies 
 (some tijiU are blind woulil think so) that they 
 might be saved. I say, it had been love, great 
 love, if he hud died for none but sueh, and 
 Bent his love to such ; but that he should send 
 out conditions of peace to the biggest sinners, 
 yea, that they shouM be oMeretl to them first 
 of all, (for so he means when he says, " Begin 
 at Jerusalem,") this is wonderful! this shows 
 hi.^ heart to purpose, as also the heart of CJod 
 his Father, who sent him to do thus. 
 
 There is nothing more incident to men that 
 are awake in their souls than to have \vn>ng 
 thoughts of Go<l— thoughts that are narrow, 
 and that pinch and pen up his mercy to scanty 
 an<l bei^garly conclusions and rigid legal con- 
 dition sup|K>sing that it is rude and entrench- 
 ing UjM)!! his miyesty to come ourselves or to 
 invite others until we have scraped and wjushed 
 aud rubbed otf sis much of our dirt from us as 
 we think is convenient to nuike us somewhat 
 . onlerly and handsome in his sight. 8uch 
 never knew what these wonls meant, " Hegin 
 at Jerus;ilem." Yea, such in their hearts have 
 c<impared the Fatlier and liis Son to niggardly 
 rich men, whaso money comes from them like 
 droits of blood. True, says such, God Ims 
 mercy, but is loth to part with it; you must 
 please him well if you get any from him; he 
 is not so free as many suppose, nor is he so 
 willing to .save an some pretended Gospellers 
 imagine. But I ask such, If the Father and 
 8on bo not unspeakably free to show mercy, 
 why was this clau.sc put into our commission 
 to preach the Gospel? Yea, why did he s;iy, 
 "Begin at Jerusalem"? For when men, 
 tlirough the weakness of their wits, have 
 attempted to show other reasons why they 
 should have the first pnmer of mere)-, yet I 
 can prove by many undeniable reiLsons that 
 they of Jerusalem (to whom the apostles made 
 llie first ofier, according as they were com- 
 manded) were the biggest ^innera that ever 
 breathedupon the face of GimI's earth, (.set the 
 unpurdonal>le sin aside,) uiran which my doc- 
 trine htands like a rock, that Jcsum the Son of 
 God would have mercy, in the first place, of- 
 fered t<> the biggest sinners; and if this doth 
 not show the heart of the Father and the .Son 
 to W infinitely free in bestowing forgivenesa 
 of sins, I confess njyself mistaken. 
 
 Neither is there (set this aside) another ar- 
 gument like it to show us the willingnc«<s ' 
 
 * Tho di-'ifsu of Oud it to >how the rse««(lin|C rioh«4 
 of bi* icra-c to uqr **lr«iioa, (E|>b. ii. ',) which i« 
 
 Christ to save sinners; for, ju«» was said ' 
 all the rest of the signs of Christ's nu i. 
 m-ss might have been limited to sinners that 
 are so (|Ualifie<i; but when he says, "Begin at 
 Jerusalem," tho lino is stretched out to tho 
 utmost; no nwm can imagine beyond it; and 
 it is folly here to pinch and pare, to narrow, 
 and si-fk to bring it within scanty bounds; for 
 he plainly -^aith, " Begin at Jerusalem." Tho 
 biggest sinner is the biggi-at sinner; the biggetit 
 is the Jerusalem sinner.* 
 
 It is true, he saith. that "repentance and re- 
 mission of sins must go together;" but yet re- 
 mi.ssion is .sent to the chief, the Jerusalem sin- 
 ner; nor doth repentance lessen at all the Je- 
 rusalem sinner's crimes; it <liminisheth none 
 of his sins, nor causes that there should be so 
 much a.s half a one the fewer: it only put* a 
 stop to the Jerusalem sinner's course, and 
 makes him willing to be saveil freely by grace, 
 and fi)r time to come to be governed by that 
 blessed word that has brought the tidings of 
 g(»od things to him. 
 
 Besides, no man shows himself willing to bo 
 saved that repcnteth not of his deeds ; for ho 
 that goes on still in his trespasses declares that 
 he is resolved to pursue his own damnation 
 further. 
 
 Learn, then, to judge of the largeness of 
 God's heart, and of the heart of his Son Jesus 
 Christ, by the word. Judge not thereof by 
 feeling nor by the reports of thy con.scicnce; 
 con.science is oftentimes hero befooled and 
 made to go (piite beside the won!. It wius 
 judging without the wortl that made David 
 say, I am cast otf from God's eyes, and shall 
 perish one day by the hand of Saul. I'.s. xxi. 
 22; 1 Sam. x.wii. 1. 
 
 The word had told him juiother thing — 
 namely, that he should bo king in his stead. 
 Our text says al.so that Jesus Christ bids 
 preachers, in their preaching repentance and 
 remission of sins, " Begin first at Jerusalem ;" 
 thereby declaring nu)f*t truly the infinite largi"- 
 ness of the merciful heart of G<h1 and his S<in 
 to the sinful children of men. 
 
 Judge thou, I wiy, therefore, of tho gootiueiis 
 of the heart of Crotl and his Son by thus text, 
 and by the other of the .xamc im|>ort ; so thou 
 shult not dishoiumr the grace of (»o«l, nor 
 nej-ille-ssly fright thyself, nor five nwny thy 
 faith, nor gratify the devil, nor 
 of !ii- U'.rd. I speak now t<» \\ 
 
 , Would Jesus Christ have in 
 
 •tiiiiTi ftn 1 
 I , ... ji bi» grmc* 
 
348 
 
 BUNYAN'S COMPLETE WORKS. 
 
 offered in the first place to the biggest sinners, 
 to the Jerusalem sinners? Then by this also 
 you must learn to judge of the sufficiency of 
 the merits of Christ ; not that the merits of 
 Christ can be comprehended, for they are 
 beyond the conceptions of the whole world, 
 being called the unsearchable riches of Christ, 
 but yet they may be apprehended to a consid- 
 erable degree. Now, the way to apprehend 
 them most is to consider what offers, after his 
 resurrection, he makes of his grace to sinners; 
 for V) be sure he will not offer beyond the vir- 
 tue of his merits; because, as grace is the 
 cause of his merits, so his merits are the basis 
 and bounds upon and by which his grace 
 stands good and is let out to sinners.* Doth 
 he then command that his mercy should be 
 offered in the first place to the biggest sinners? 
 It declares that there is sufficiency in his blood 
 to save the biggest sinners. The blood of Je- 
 sus Christ cleanseth from all sin. And again, 
 "Be it known unto you, men and brethren, 
 that through this man (this man's merits) is 
 preached to you the forgiveness of sins, and 
 by him all that believe are justified from all 
 things from which they could not be justified 
 by the law of Moses." Acts siii. 38. 
 
 Observe, then, thy rule to make judgment 
 of the sufficiency of the blessed merits of thy 
 Saviour. If he had not been able to have re- 
 conciled the biggest sinners to his Father by 
 his blood, he would not have sent to them — 
 have sent to them, in the first place, the doc- 
 trine of remission of sins ; for remission of 
 sins is through faith in his blood. We are 
 justified freely by the grace of God, through 
 the redemption that is in the blood of Christ. 
 Upon the square, as I may call it, of the 
 worthiness of the blood of Christ, grace acts 
 and offers forgiveness of sin to men. Eph. i. 7 ; 
 ii. 13, 14; Col. i. 20, 21, 22. 
 
 Hence, therefore, we must gather that the 
 blood of Christ is of infinite value, for that he 
 offereth mercy to the biggest of sinners. Nay, 
 further, since he offereth mercy in the first 
 place to the biggest sinners, considering also 
 that this first act of his is that which the world 
 will take notice of and expect it should be 
 continued unto the end, also it is a disparage- 
 ment to a man that seeks his own glory in 
 
 * Christ and all his salvation is bestowed as a free 
 gift upon those that do not work to procure any right 
 or title to him, but only believe on Him that justifieth 
 the ungodly. Conditions and qualifications will ever 
 be a partition-wall betwixt the soul and Christ the 
 complete Savioui 
 
 what he undertakes to do that for a spurt 
 which he cannot continue and hold out in. 
 This is our Lord's own argument, " He began 
 to build," saith he, "but was not able to fin- 
 ish." Luke xiv. 28, 29, 30. 
 
 Shouldst thou hear a man say, I am resolved 
 to be kind to the poor, and should begin giv- 
 ing with handfuls of guineas, you would con- 
 clude that either he is wonderful rich, or must 
 straiten his hand, or will soon be at the bottom 
 of his riches. Why this is the case : Christ 
 at his resurrection gave it out that he would 
 be good to the world, and first sends to the 
 biggest sinners with an intent to have mercy 
 on them. 
 
 Now, the biggest sinners cannot be saved 
 but by abundance of grace ; it is not a little 
 that will save great sinners. Eom. v. 17. And 
 I say again, since the Lord Jesus mounts thus 
 high at the first, and sends to the Jerusalem 
 sinners, that they may come first to partake of 
 his mercy, it follows that either he has un- 
 searchable riches of grace and worth in him- 
 self, or else he must straiten his hand, or hia 
 grace and merits will be spent before the world 
 is at an end. But let it be believed, as surely 
 as spoken, he is still as full as ever :• he is not 
 a jot the poorer for all the forgiveness that he 
 has given away to great sinners. Also he is 
 still as free as at first ; for he never yet called 
 back this word,t " Begin at the Jerusalem sin- 
 ners." And, as I said before, since his grace 
 extended according to the worth of his merits, 
 I conclude that there is the same virtue in his 
 merits to save now as there was at the very 
 beginning. 
 
 Oh the riches of the grace of Christ ! Oh 
 the riches of the blood of Christ ! 
 
 Thirdly, Would Jesus Christ have mercy 
 offered in the first place to the biggest sinners? 
 Then here is encouragement for you that 
 think, for wicked hearts and lives, you have 
 not your fellows in the world, yet to come to 
 him. 
 
 There is a people that therefore fear lest they 
 should be rejected of Jesus Christ because of 
 the greatness of their sins, when, as you see 
 here, such are sent to, sent to by Jesus Christ, 
 to come to him for mercy, " Begin at Jerusa- 
 
 f Oh what a Saviour is Jesus Christ ! He is ever- 
 lastingly and unchangeably faithful and true — his 
 salvation infinitely and inexhaustibly free and full ! 
 He is the faithful and true witness ; holy, and cannot 
 lie; righteous, and cannot deceive; wise, and cannot 
 be deceived. Israel, trust in the Lord Jehovah 
 Jesus ! Rev. iii. ; Isa. xvi. 4. 
 
TIJK JERUSALEM SLVyEf: SAVED. 
 
 349 
 
 Km." Never did one thing answer another 
 more fitly in this world than this text titti-th 
 Huch kind of sinners. As face aiiswereth faee 
 in a glass, so this text answereth the nece.Hsi- 
 ties of such sinners. What can a man .say 
 more hut that he stands in the rank of the hig- 
 ge^t s-inners? La'I him stretch himself whither 
 he cat;, and think of himself to the utmost, he 
 can but vondutle hinjself to be one of the big- 
 gest sinners. And what then? Why the text 
 meets him in the very face, and saith, Christ 
 oJlerelh n»ercy to the biggi*st sinners, to the 
 very Jerusalem sinners. What more can be 
 objectetl? Nay, he doth not only oiler to such 
 his mercy, but to them it is commanded to be 
 otlered in the first jdace; " Begin at Jeru.sa- 
 lem." Preach repentance and remission of 
 sins among all nations, " lleginning at Jerusa- 
 lem." Is not here encouragement for those 
 that think, for wicked hearts and lives, they 
 have not their fellows in the world? 
 
 It/ijtiiinn. Hut I have a heart as hard as a rock. 
 
 Aiifictr. Well, but this doth but prove thee 
 a bigger sinner. 
 
 Objection. But my heart continually freta 
 against the \Ain\. 
 
 Aiisurr, Well, this doth but prove thee a 
 bigger sinner. 
 
 OftJ'ftion. But I have been desperate in sin- 
 ful course:*. 
 
 Aiisicrr. Well, stand thou with the number 
 of the biggest sinners. 
 
 Ohjfctiun. But n>y gray head is found in the 
 way of wickedness. 
 
 Aiiiwrr. Well thou art in the rank of the 
 biggest sinners. 
 
 Objection. But I have not only a base heart, 
 but I have lived a debauched life. 
 
 Aiuwer. Stand thou al.so among those that 
 are called the biggest sinners. And what 
 then? Why the te.xt swoops you all ; you can- 
 not object yourselves beyond the text. It luw 
 a particular mes.>«ago to the biggcnt sinners. I 
 Mjr it sw(x>p!i you all. 
 
 Objection. But I am a reprobat<-. 
 
 Anfvrer. Now thou talkest like a I<m»1 and of 
 that thou unden«tand«.-st not : no .nin but the 
 sin of final impenitence can prove a man a 
 reprobate ; and I am sure thou hiLst not arrivetl 
 an yet unto that ; therefore thou understan«le.st 
 not what thou sayest, and make^t groundlesM 
 conelusioiu against thyself. Say thou art u 
 sinner, and I will hold with thee ; say thou art 
 a great sinner, and I will say so t<x>; yea, say 
 thou art one of the biggest xiiujers, ami spare 
 not ; for the text yet is Invond thee, i>»Vet be- 
 
 twixt hell and thee. " Begin at Jerusalem" 
 luLH yet a smile upon thee ; and thou talkest aa 
 if thou wast a reprobate, and that the greatnesa 
 of thy sins do prove thee so to be, when yet 
 they of JeriLsalem were not such ; whose sins, 
 I dare say, were such, both for bignes.-, an<l 
 heiiiousness, as thou art not capable of com- 
 milting beyond them, unless now, after thou 
 hiust received conviction that the Lord Jesus is 
 the only Saviour of the world, thou shouldst 
 wickedly and despitefully turn thyself from 
 him, and conclude he is not to be Irusti-d to 
 for life, and so crucify him for a cheat afrtrsh. 
 This, I must confe.s,s, will bring a man under 
 the black rod and set him in danger of et<rnal 
 damnati(.n. Heb. vi. G ; x. 21). This is tramp- 
 ling under foot the Son of (Jml and counting 
 his blood an unholy thing. This did they of 
 Jerusalem, but they did it ignorantly in unbe- 
 lief, and so were yet capable of mercy. But to 
 do this against professed light, and to stand to 
 it, puts a man beyond the text indeed. Acts iii. 
 14-17; 1 Tim. i. 13. 
 
 But I say, what is this to him that would 
 fain bo .saved by Chri.st? His sins did, as 
 to greatness, never yet reach to the nature 
 of the sins that the sinners intended by the 
 text hail made theniselves guilty of. He that 
 would be saved by Christ has an honourable 
 esteem of him, but they of Jerusalem preferred 
 a murderer before him ; but as for him, they 
 cried, Away, away with him! it is not fit that 
 he should live. Perhaps thou wilt object that 
 thyself hast a thousand tinu'«< preferre<l a stink- 
 ing lust before him: I answer, be it so : it ia 
 but what is common to n>en to do; nor doth 
 the Lord Jesus nuike such a foolish life a bar 
 to thee to forbid thy coming to him, or a bond 
 to his grace that it might be kept from thee, 
 but admits of thy repentance, and otfereth 
 himself unto thee freely its thou stauUest 
 among the Jerusalem sinners. 
 
 Take therefore encouragement, man. Mercy 
 is, by the text, held forth to the biggest siu- 
 neni ; yea, put thyself into the numijcr of the 
 worst, by reckoning that thou may»-st 1m' »no 
 of the first, and mayest not be put otf till the 
 biggewt sinners are serveil, for the ■ 
 ners are first invited; coiisisjueii' y 
 
 come they are like to be the first that shall be 
 »erved. It was so with Jerusjilem : Jerusalem 
 sinners were they that were first invited, and 
 those of them that came first. ' "' • came 
 thrif thousand of theni the fi; • were 
 
 invited; how II aflern;ir«U Uuue cao 
 
 t. 11,) th.v wer. d. 
 
350 
 
 BUN VAN'S COMPLETE WORKS. 
 
 Put in thy Jiame, m.in, among the biggest, 
 lest thou art made to wait till they are served. 
 You have some men that think themselves 
 very cunning because they put up their names 
 in their prayers among them that feign it, say- 
 ing, God, I thank thee I am not so bad as the 
 worst. But believe it, if they be saved at all 
 they shall be saved in the last place. The first 
 in their own eyes shall he saved last, and the 
 last or worst shall be first. The text insin- 
 uates it : " Begin at Jerusalem ;" and reason 
 backs it, for they have most need. Behold ye, 
 therefore, how God's ways are above ours ; we 
 are for serving the worst last ; God is for serv- 
 ing the worst first. The man at the pool that 
 to my thinking was longest in his disease, and 
 most helpless as to his cure, was first healed : 
 yea, he only was healed; for we read that 
 Christ healed him, but we read not then that 
 he healed one more there. John v. 1, 10. 
 
 Wherefore, if thou wouldst soonest be served 
 put in thy name among the very worst of sin- 
 ners. Say, when thou art upon thy knees. 
 Lord, here is a Jerusalem sinner, a sinner of 
 the biggest size ; one whose burden is of the 
 greatest bulk and heaviest weight; one that 
 cannot stand long without sinking into hell 
 without thy supporting hand. " Be not thou 
 far from me, O Loi"d : my strength, haste 
 thou to help me." 
 
 I say, put in thy name with Magdalen, with 
 Manasseh, that thou mayest fare as the Mag- 
 dalen and the Manasseh sinners do. The man 
 in the Gospel made the desperate condition of 
 his child an argument with Christ to haste his 
 cure. "Sir, come down," saith he, "ere my 
 child die," (John iv. 49,) and Christ regarded 
 his haste, saying, "Go thy way, thy son liveth." 
 Ver. 50. Haste requires haste. David was 
 for speed ; deliver me speedily, hear me speed- 
 ily, answer me speedily. Ps. xxxi. 2 ; Ixix. 17 ; 
 cii. 3. But why speedily ? I am in the net, I 
 am in trouble, my days consume like smoke. 
 Ps. xxxi. 4 ; Ixix. 17 ; cii. 3. Deep calleth 
 unto deep, necessity calls for help — great neces- 
 sity for present help. 
 
 Wherefore, I say, be ruled by me in this 
 matter ; feign not thyself another man if thou 
 hast been a filthy sinner, but go in thy colours 
 to Jesus Christ, and jjut thyself among the 
 most vile, and let him alone to put thee among 
 the children. Jer. iii. 19. Confess all that 
 thou knowest of thyself; I know thou wilt find 
 it hard work to do thus, especially if thy mind 
 be legal ; but do it, lest thou stay and be de- 
 ferred with the little sinners until the great 
 
 ones have had their alms. What do you think 
 David intended when he said his wounds stunk 
 and were corrupted, but to hasten God to havp 
 mercy upon him and not to defer his cure? 
 " Lord," says he, "I am troubled, I am bowed 
 down greatly, I go mourning all the day long ; 
 I am feeble and sore broken by reason of the 
 disquietment of my hpart." Ps. xxxviii. 3-7. 
 
 David knew what he did by all. this; he 
 knew that his making the worst of his case was 
 the way to speedy help, and that a feigning 
 and dissembling the matter with God was the 
 next way to a demur as to his forgiveness. 
 
 I have one thing more to offer for thy en- 
 couragement who deemest thyself one of the 
 biggest sinners, and that is, thou art as it were 
 called by thy name, in the first place, to come 
 in for mercy. Thou man of Jerusalem, hearken 
 to thy call ; men do so in courts of judicature, 
 and presently crj^ out, Here, sir, and then 
 shoulder and crowd, and say. Pray give way, I 
 am called into the court. Why, this is the 
 case, thou great, thoii Jerusalem sinner ; be of 
 good cheer, he calleth thee. Mark x. 46-49. 
 Why sittest thou still ? Arise. Why standest 
 thou still? Come, man, thy call should give 
 thee authority to come. " Begin at Jerusalem " 
 is thy call and authority to come ; wherefore 
 up and shoulder it, man ; say, Stand away, 
 devil, Christ calls me; stand away, unbelief, 
 Christ calls me; stand away, all ye my dis- 
 couraging apprehensions, for my Saviour calls 
 me to him to I'eceive of his mercy. Men will 
 do thus, as I said, in courts below, and why 
 shouldst not thou approach thus to the court 
 above? The Jerusalem sinner is first in 
 thought, first in commission, first in the record 
 of names, and therefore should give attendance 
 with expectation that he is first to receive 
 mercy of God. 
 
 Is not this an encouragement to the biggest 
 sinners to make their application to Christ for 
 mercy ? " Come unto me, all ye that labour 
 and are heavy laden," doth also confirm this 
 thing ; that is, that the biggest sinner, and he 
 that has the biggest burden, is he who is first 
 invited. Christ pointeth over the heads of 
 thousands, as he sits on the throne of grace, 
 directly to such a man, and says, Bring in 
 hither the maimed, the halt, and the blind ; 
 let the Jerusalem sinner that stands there be- 
 hind come to me. Wherefore, since Christ 
 says. Come, to thee, let the angels make a lane, 
 and let all men give place, that the Jerusalem 
 sinner may come to Jesus Christ for mercy. 
 
 Fosrthly, Would Jesus Christ have mercy 
 
THK JERUSALEM SIX.\J:i: s.llA/'. 
 
 351 
 
 ofFcred in the first place to tiie biggest siniurs? 
 Then come, thou profane wretoh. and let me a 
 little enter into an argument with thee. Why 
 wilt thou not como to Jesus Christ, since thou 
 art a Jerusalem sinner? How canst thou find 
 in thy heart to set thyself against grace, agaiiujt 
 such grace a.H offereth mercy to thee? What 
 »j)irit possesseth thee and holds thee hack from 
 a. sincere closure with thy Saviour? Behold 
 Gtxl groaningly complains of theo, saying, 
 " Hut Israel would none of me. When I 
 calli'd none did answer." I's. Ixxxi. 11 ; Isii. 
 Ixvi. 4. 
 
 Shall fio<l enter this complaint against thee? 
 Why dost thou put him ofl"? Why d«)st thou 
 stop thine ear? Canst thou tiefeml thyself? 
 When thou art called to an account for thy 
 neglects of so great salvation, what canst thou 
 answer? Or df»st thou think thou shalt escape 
 the judgment? Heb. ii. 3. 
 
 No more such Christa! There will be no 
 more such Chrisls, sinner! Oh, put not off 
 the day of grace away from thee I If it be 
 once gone, it will never come again, sinner. 
 
 Hut what is it that has got thy heart and 
 that keep.H it from thy Saviour? " Who in the 
 heavens can bo conipared unto the Lord? 
 Who among the sons of the mighty can bo 
 likened unto the Lord?" Ps. Ixxxix. 6. H:ist 
 thou, thinkest thou, found any thing so gmxl 
 as Jesus (^hrist? Is there any among thy sins, 
 thy companions, and foolish delights that like 
 Christ can help thee in the day of thy distress? 
 Ik-hold, the greatness of thy sins cannot hinder; 
 let not the stubbornness of thy heart hinder 
 tJiee, sinner. 
 
 (tbjrctinn. Hut I am ashamed. 
 
 Anstcrr. Oh, do not be ashamed to be saved, 
 ainner. 
 
 Objeetion. But my old companions will mock 
 me. 
 
 Atutwer. Oh, do not be mwked out of eternal 
 life, sinner. 
 
 Thy stubbornness aflecti*, alllictit the heart 
 >f thy Saviour. Carest thou not for this? Of 
 >l«l he lH>hi'ld the city and wept over it. Canst 
 hou hear this and not be conccrne<l? Luke 
 \ix. 41, 42. Shall Christ weep to see thy s<»ul 
 • ling on to destruction, and wilt thou sport 
 •(iys,-lf in that way? Yea, shall Christ, that 
 - an i>e eternally happy without thee, be more 
 aillieteil at the thoughts of the lf«Hs of thy soul 
 than thyself, who art certainly eternally mis- 
 erable if thou neglectcMt to cnmc to him? 
 
 Tho«e things that keep thee and thy Sa- 
 viour, on thy part, asunder arc but bubbles ; 
 
 the least prick of an afllii-tion will let out, aa 
 to thee, what now thou thinkest is worth the 
 venture of heaven to enjoy. 
 
 Hast thou not rejLs<m? Canst thou not so 
 much as once solx'riy think of thy dying hour, 
 or of whither thy sinful life will drive tleo 
 then? Hast thou no conscience? or, having 
 one, is it rocked so fast asleej* by sin, or niiide 
 so weary with an unsuccessful calling iip«)ii 
 thee, that it is laid down and cares for tlue no 
 more? Poor man I thy state is to be lamented- 
 lla-^t no judgment? Art not able to conclude 
 that to be s:ived is better than to burn in hell, 
 and that eternal life with (tod's favour is better 
 than a temporal life in (Mxl'stlispleasure? Hast 
 no atl'ection but what is brutish? What I n<>nc 
 at all? no allection for the ( Jod that nuule l' ■ . .' 
 what! none for his loving Son that hasslmw..! 
 his love and died for thee? Is not heaven 
 worth thy allection? O p«)or man, which itt 
 strongest, thinkest thou, Ciod or theo? If thou 
 art not able to overcome him, tlmu art a fool 
 for staiidiiig out against him. Matt. v. i'). 26. 
 " It is a fearful thing tf) fall into the hands of 
 the living <Jod." He will grij.o hard, his fist 
 is stronger than a lion's paw ; take heed of him ; 
 he will be angr)' if you despise his Son ; and 
 will you .stand guilty in your trespasses when he 
 olTereth you his grace and favour? Kx. xxxiv. 
 6, 7 ; Heb. x. 29-31. 
 
 Now we come to the text, " Beginning at 
 Jeru.salem." This text, though it be now one 
 of the brightest stars that shineth in the Bible, 
 because there is in it as full, if not the fullest 
 otler of grace that can be imagined t«» the sons 
 of men, yet to them that shall perish from 
 under this word, even this text will be to such 
 one of the h<ittest coals in hell. 
 
 This text, therefore, will save thee or sink 
 thee; there is no shifting of it; if it saves 
 thee, it will set thee high ; if it sinks thee, it 
 will set thee low. 
 
 But, I say, why .so unconcerned? Hjist no 
 .soul? or dost think thou mayest lose thy s<iul 
 an<j sjjve thyself? Is il not pity, had it other- 
 wise been the will of Ood, that ever thou wast 
 made a man, for that thou scttest so little b; 
 thy soul ? 
 
 Sinner, take the invitation; thou art called 
 uiM)n to come to Christ; nor art thou called 
 U|Min but by order from the Son of (mkI, though 
 thou shouldst happen to come of the biggcut 
 sinners, for he h.<is bid us olfer mercy, m to all 
 the world in gi>neral, so, in the first pljwe, to 
 the sinners of Jerusalem or to the biggwl 
 sinners. 
 
352 
 
 BUNYAN'S COMPLETE V/OEKS. 
 
 Fifthly, Would Jesus Christ have mercy of- 
 fered in the first place to the biggest sinners? 
 Then this shows how unreasonable a thing it 
 is for men to despair of mercy. For those 
 that presume, I shall say something to them 
 afterward. 
 
 I now speak to them that despair. 
 
 There are four sorts of despair. There is 
 the despair of devils ; there is the despair of 
 souls in hell; there is the despair that is 
 grounded upon men's deficiency ; and there is 
 the despair that they are perplexed with that 
 are willing to be saved, but are too strongly 
 borne down with the burden of their sins. 
 
 The despair of devils, the damned's despair, 
 and that despair tliat a man has of attaining 
 of life because of his own deficiency, are all 
 reasonable. Why should not devils and damn- 
 ed souls despair? Yea, why should not man 
 despair of getting to heaven by his own abili- 
 ties ? I therefore am concerned only with the 
 fourth sort of despair — to wit, with the despair 
 of those that would be saved, but are too 
 strongly borne down with the burden of their 
 sins. 
 
 I say, therefore, to thee that art thus. And 
 why despair? Thy despair, if it were reason- 
 able, should flow from thee because found in the 
 land that is beyond the grave, or because thou 
 certainly knowest ihat Christ will not or can- 
 not save thee. 
 
 But for the first, thou art yet in the land of 
 the living ; and for the second, thou hast ground 
 to believe the quite contrary. Christ is able 
 to save to the uttermost them that come to God 
 by him ; and if he were not willing he would 
 not have commanded that mercy, in the first 
 place, should be oflered to the biggest sinners. 
 Besides, he hath said, " And let him that is 
 athirst come, and whosoever will, let him take 
 the water of life freely;" that is, with all my 
 heart. What ground now is here for despair ? 
 If thou sayest, The number and burden of my 
 sins, I answer. Nay, that is rather a ground for 
 ■ faith ; because such jm one, above all others, 
 is invited by Christ to come unto him, yea, 
 promised rest and forgiveness if they come. 
 Matt. xi. 28. What ground, then, to despair? 
 Verily, none at all. Thy despair, then, is a 
 thing unreasonable, and without footing in the 
 word. 
 
 But I have no experience of God's love; 
 God hath given me no comfort or ground of 
 hope, though I have waited upon him for it 
 many a day. 
 
 Thou hast experience of God's love for that 
 
 he has opened thine eyes to see thy sins, and 
 for that he hath given thee desires to be saved 
 by Jesus Christ. For by thy sense of sin thou 
 art made to see thy poverty of spirit, and that 
 has laid thee under a sure ground to hope that 
 heaven shall be thine hereafter. 
 
 Also thy desires to be saved hy Christ have 
 put thee under another promise, so there is 
 two to hold thee up in them, though thy pres- 
 ent burden be never so heavy. Matt. v. 3, 6. 
 As for what thou sayest as to God's silence to 
 thee, perhaps he has spoken to thee once or 
 twice already, but thou hast not perceived it. 
 Job xxxiii. 14, 15. 
 
 However, thou hast Christ crucified set forth 
 before thine eyes in the Bible, and an invita- 
 tion to come unto him, though thou be a Je- 
 rusalem sinner, though thou be the biggest 
 sinner ; and so no ground to despair. What if 
 God will be silent to thee : is that ground of 
 despair? Not at all, so long as there is a 
 j)romise in the Bible that God will in nowiso 
 cast away the coming sinner, and so long as he 
 invites the Jerusalem sinner to come unto 
 him. John vi. 37. 
 
 Build not therefore despair upon these 
 things ; they are no suflicient foundation for 
 it, such plenty of pi'omises being in the 
 Bible, and such a discovery of his mercy to 
 great sinners of old ; especially since we have 
 withal a clause in the commission given to 
 ministers to preach that they should begin 
 with the Jerusalem sinners in their offering of 
 mercy to the world. 
 
 Besides, God says, " They that wait upon 
 the Lord shall renew their strength, they 
 shall mount up with wings like eagles ;" but 
 pei'haps it may be long first. "I waited long," 
 saith David, " and did seek the Lord ;" and at 
 length his cry was heard : wherefore he bids 
 his soul wait on God, and says for it is good 
 so to do before thy saints. Ps. xl. 1 ; Ixii. 5 ; 
 lii. 9. 
 
 And what if thou waitest upon God all thy 
 days ? Is it below thee ? And wjiat if God 
 will cross his book and blot out the hand- 
 writing that is against thee, and not let thee 
 know it as yet? Is it fit to say unto God, 
 Thou art hard-hearted? Despair not ; thou 
 hast no ground to despair so long as thou 
 livest in this world. It is a sin to begin to 
 despair before one sets his foot over the 
 threshold of hell-gates. For them that are 
 there, let them despair and spare not, but as 
 for thee, thou hast no ground for to do it. 
 What! despair of bread in a land that is 
 
THE JKHUSALEM SISSKH SAVED. 
 
 353 
 
 full ul" curu? despair of uiercy whcu our CjikI 
 hJ lull of Uitrcy ? despair of uierey when Llod 
 goes about by his uiiuisters beseeching of sin- 
 ners to be reconciled unto hiiu ? 2 L'or. v. 
 18 -20. 
 
 Thou scrupulous fuol I where caust thou find 
 that God wad ever false to his promise, or that 
 he ever deceivixl the soul that ventured itself 
 upuu him? lie often calls U|M)n sinners to 
 trust him, though they walk in darkne.«s and 
 have no light. Isa. 1. 10. 
 
 They have hih promise and oath for their 
 salvation that tiee for refuge to the hope set 
 before them. Ilcb. vi. 17, 18. 
 
 Despair! when we have ii God of mercy 
 and a redeeming Christ alive I For shame, 
 forbear! Let them despair that dwell where 
 there is no Gotl, atul that are confined to those 
 chambers of death which can be reached by 
 no redemption. 
 
 A living man despair when he is chid for 
 murmuring and complaining! Lam. iii. 81). 
 Oh, so long as we are where promises bwarm, 
 where nurcy is proclaimed, where grace reigns, 
 and where Jeru.»alem sinners are privileged 
 with the lirst offer of mercy, it is a base thing 
 to despair. 
 
 D'.-spair undervalues the promise, under- 
 values the invitation, undervalues the proffer 
 of grace. Despair undervalues the ability 
 of Gml the Father and the redeeming blood 
 of Chriat his Son. O unrea.>M>nable despair! 
 
 Des]>air makes man God's judge ; it is a 
 
 >ntroller of the promise, a contradictor of 
 • hrist in his large offers of mercy, and cue 
 tiiat undertakes to make unbelief the great 
 manager of our rejLson and judgment in de- 
 termining about what God uin and will do for 
 sinners. 
 
 Der«pairl It is the devil's fellow, the dcvir* 
 muster, yea, the chains with which he is cap- 
 tivatetl and held under darkness for over; and 
 to give way thereto in a land, in a state and 
 time that Hows with milk and honey is an un- 
 
 ■mtly tiling. 
 
 I would say to uy .'w>ul, O my soul! this is 
 
 not the place of despair; this is not the time 
 
 t'l despair iu. X» long as mine eyc^ can find 
 
 a promise iu Ute Bible, as long as there is the 
 
 li ;i.-<t mention of grace, as long as there is a 
 
 iii..riiiiit lift me of breath or life in thi.t witrld, 
 
 ■ '. 1 wait or look for mercy, s<j long 
 
 against unbelief and despair. 
 
 Ihts IS tlie way t4> honour Ctod and Christ; 
 
 this is the way to set the crown on the pnim- 
 
 ise; lliis is the way to welcome the invitation 
 
 13 
 
 and inviter; and this is the way to thrust thy- 
 self under the shelter and protection of the 
 word of grace. Never des|)air so long ad our 
 text is alive, for that doth sound it out that 
 mercy by Christ is offered, iu the first place, to 
 the biggest ninner. 
 
 Despair is an unprofitable thing; it will 
 make a nam weary of waiting uimju God, [2 
 Kings vi. ;ia;) it will make a man forsake 
 God, and »«ek his heaven in the giMnl things 
 of this world. (Jen. iv. 13-18. It will make a 
 man his own tormentor, and flounce and fling 
 like a wild beiust in a net. Isa. li. 2<K 
 
 Despair! It drives a man to the study of 
 his own rain, and brings him at hf»l to be his 
 own executioner. 2 Sam. xvii. 23 ; Matt, xxvii. 
 3, 4, o. 
 
 Ik'sides, I am persuaded also that despair is 
 the cau>e that there are so many that would 
 fain be athei.»ts in the world ; for because they 
 have entertained a conceit that God will never 
 be merciful to them, therefore they labour to 
 persuade them.selves that there is no G<xl at 
 all, as if their misbelief would kill Go^l or 
 cause him to cease to be. A poor shift for an 
 immortal soul, for a s<juI who liketh not to re- 
 tain God in its knowledge! If this be the best 
 that despair can do, let it go, man, and betake 
 thyself to faith, to prayer, to wait for God, 
 and to hoi>e in despite often thou>and doubts. 
 And for thy encouragement take yet (o-s on 
 adilition to what has already been said) these 
 following Scriptures: "The Lord takes pleas- 
 ure in them that fear hiln, in them that hope 
 in his mercy." I's. cxlvii. 11. 
 
 Whence note, they fear not Go<l that hope 
 not in his mercy; also God is angry with them 
 that hopf not in his mercy, for he only taketh 
 pleasure in them that hope. He that believeth 
 or hath received his tc-stimony " hath set to 
 his seal that Go^l is true," (John iii. S3,) but 
 he that receiveth it not hath made him a liar 
 and that is a vcni' unworthy thing. 1 John v. 
 lU, 11. " Let the wicked forsake hi> ways, ami 
 the unrighteous man his thoughts ; and let him 
 return to the Lord, and he will have mercy on 
 him ; and to our God, for he will abundantly 
 multiply pardon." Isa. Iv. 7. Perhaps thou 
 art wear)* of thy ways, but art not wear>- of thy 
 thoughts, of thy unbelieving and •! 
 thoughts. Now, (mmI also would : 
 ca.«t away tlie.'^e thoughts, as such wnieh he 
 dtftor^eth not at thy hands, for he will bare 
 uiercy upon thee, and ho will abundantly 
 pardon. 
 
 "U fools! and slow of heart to believe all 
 
354 
 
 BUNYAN'S COMPLETE WORKS. 
 
 that The prophets have spoken !" Luke xxiv. 
 25. Mark you here, slowness to believe is a 
 piece of folly. Ay, but sayest thou, I do be- 
 lieve some, and I believe what can make 
 against me. Ay, but, sinner. Christ Jesus 
 nere calls thee fool for not believing all. Be- 
 lieve all, and despair if thou canst. He that 
 believes all believes that text that saith Christ 
 would have mercy preached first to the Jeru- 
 salem sinners. He that believeth all be- 
 lieveth all the promises and consolations of 
 the word ; and the promises and consolations 
 of the word weigh heavier than do all the 
 curses and threateuings of the law, and mercy 
 rejoiceth against judgment. Wherefore be- 
 lieve all, and mercy will to thy conscience 
 weigh judgment down, and so minister com- 
 fort to thy soul. The Lord take the yoke 
 from off thy jaws since he has set meat before 
 thee, (Hos. xi. 4,) and help thee to remember 
 that he is pleased in the first place to offer 
 mercy to the biggest sinners. 
 
 Sixthly. Since Jesus Christ would have 
 mercy offei-ed in the first place to the biggest 
 , sinners, let souls see that they lay right hold 
 thereof, lest they, notwithstanding, indeed 
 3orae short thereof. Faith only knows how to 
 deal with mercy; wherefore put not in the 
 place thereof presumption. I have observed 
 that as there are herbs and flowers in our 
 gardens, so there are counterfeits in the field, 
 only they are distinguished from the other by 
 the name of wild ones. Why, there is faith 
 and wild faith; and wild faith is this presump- 
 tion. I call it wild faith, because God never 
 placed it in his garden, his Church ; it is only 
 to be found in the field, the world. I also call 
 it wild faith because it only grows up and is 
 nourished where other wild notions abound. 
 Wherefore take heed of this, and all may be 
 well, for this presumptuousness is a very hei- 
 nous thing in the eyes of God. "This soul," 
 saith he, " that shall do aught presumptuously, 
 (whether born in the land or a stranger,) the 
 same reproacheth the Lord; and that soul 
 shall be cut ofi" from among his people." Num. 
 jjv. 30. 
 
 The thoughts of this made David tremble 
 and pray, "That God would hold him back 
 from presumptuous sins, and not suffer them 
 to have dominion over him." Ps. xix. 13. 
 
 Now this presumption, then, puts itself in 
 the place of faith when it tampereth with the 
 promise for life while the soul is a stranger to 
 repentance. Wherefore you have in the text, 
 to preveat doing thus, both repentance and re- 
 
 mission of sins to be offered to Jerusalem; not 
 remission without repentance, for all that re- 
 pent not shall perish, let them presume on 
 grace and the promise while they will. Luke 
 xiii. 1, 2, 3. 
 
 Presumption, then, is that which severeth 
 faith and repentance, concluding the soul shall 
 be saved by grace, though the man was nviver 
 made sorry for his sins nor the love of the 
 heart turned therefrom. This is to be self- 
 willed, as Peter has it ; and this is a despising 
 the word of God, for that has put repentance 
 and faith together. Mark i. 15. "And because 
 he has despised the word of the Lord and 
 hath broken the commandment, that soul 
 shall utterly be cut off; his iniquities shall be 
 upon him." Num. xv. 31. 
 
 Let such therefore look to it who yet are 
 and abide in their sins ; for such, if they hope 
 they are to be saved, presume upon the grace 
 of God. Wherefore presumption and not 
 hearkening to God's word are put together. 
 Deut. xvii. 12. 
 
 Again : Then men presume when they are 
 resolved to abide in their sins, and yet expect 
 to be saved by God's gi'ace through Christ. 
 This is as much as to say, God liketh of sin as 
 well as I do, and careth not how men live if 
 80 be they lean upon his Son. Of this sort 
 are they that build np Zion with blood and 
 Jerusalem with iniquity, "that judge for re- 
 ward, and teach for hire, and divine for 
 money, and lean ui:)on the Lord." Mic. ii. 10, 
 11. This is doing things with an high hand 
 against the Lord our God, and a taking him, 
 as it were, at the catch ! This is, as we say 
 among men, to seek to put a trick upon God, 
 as if he had not sufficiently fortified his pro- 
 posals of grace by his holy word against all 
 such kind of fools as these. But look to it. 
 
 Such will be found at the day of God not 
 among that great company of Jerusalem sin- 
 ners that shall be saved by grace, but among 
 those that have been the great abusers of the 
 grace of God in the world. Those that spy, 
 Let us sin that grace may abound, and let us 
 do evil that good may come, their damnation 
 is just. And if so, they are a great way .»ff 
 of that salvation that is by Jesus Christ pre- 
 sented to the Jerusalem sinners. 
 
 I have therefore these things to propound 
 to that Jerusalem sinner that would know if 
 he may be so bold to venture himself upon 
 this grace: 
 
 1. Dost thou see thy sins? 
 
 2. Art thou weary of them? 
 
THE JERUSALEM SISXER SAVED. 
 
 35A 
 
 3. Wouldst thou with all thy heart bo saved 
 by Jesus Christ? I dare say no less, I dare 
 say no more. Hut if it be truly thus with 
 thee, how great soever tliy sins have been, 
 how bad boover thou feelest thy heart, how 
 far soever thou art from thinking that (iml 
 has mercy for thee, thou art tiie man, the Je- 
 rusalem sinner, that the word of (it>d has con- 
 quered, and to wluiui it otfereth free remission 
 of sins by the redemption tliat is in Jesus 
 Christ. 
 
 When the jailer cried out, "Sirs, what must 
 I do to be srtvetl?" the answer Wits, "Uelieve 
 on the Lord Jesus Christ, ami thou shult be 
 8ave«l." He that sees his sins aright is brouglit 
 to his wits' end l>y tliem, and he that is so is 
 willing to part from them and to be saved by 
 tlie grace of Uod. 
 
 If this be thy case, fear not, give no way t«» 
 despair; thou pn-sumest not if thou believest 
 to life everlasting in Jesus Christ: yea, Christ 
 is prepareil for such jw thou art. 
 
 Therefore take gt»od courage and believe. 
 The design of Satjui is to tell the presum[>tu- 
 ous that their presuming on mercy is good, 
 but to persuade the believer that his believing 
 is impudent, bold dealing with God. I never 
 heard a presumptuous man in my life say that 
 he wiix afraid that he prt-sumed; but I have 
 heard many an honi'st, humlile soul say that 
 they liave been afraid that their faith hits been 
 presumption. Why should Satan molest those 
 whcHc ways he knows will bring them to him? 
 And who can think that he siiould be ipiiet 
 when men take tlie right course to escape his 
 hellish snarj-s? This therefore is the reatson 
 wh} the truly humble is opjMweii, while the 
 pri-j^amfUuous g<H?* on by wind and tide. The 
 truly humble ^^atan hatiii, but he laughs to sec 
 the ftKilery of the other. 
 
 DocM thy hand ami heart tremble? Upon 
 thee tlie pn)mise smiles. " To tiiis man will I 
 lo«jk," says G«k1, " even to him that is |M>or and 
 of u contrite spirit, and trembh-s at my word." 
 Iita. Ixvi. 2. 
 
 What, therefore, I have said of presumption 
 ooncerns n))t the humble in spirit nt all. I 
 therefore nm for - up the stones and 
 
 :or takin-/ th<' "»• ..K'ks out of the way 
 
 yf (io-i Tewarning of them that 
 
 they l;i' ^-bl<K-k of their ini<piity 
 
 before tlieir faces, and that for prewumin^ U|H>n 
 Qod's merry ; and let them l(K»k to themselves. 
 Ejtck. xiv. «. 7, 8. 
 
 Mwi our text <<tandH Arm as ever it did. and 
 
 ur ibcer^ation u stiU of force, that Jesu« 
 
 Christ would have mercy offered in the first 
 place to the biggest sinners. So, then, let none 
 despair, let none presume. Let none despair 
 that are sorry for their sins, and would be saved 
 by Jt'sus Christ ; let none presume that abide 
 in the liking of their sins, though they >*«>em 
 to know the exceeding grace of Christ; foi 
 though the dtH)r stands wide open fi>r the re- 
 ception i>f tlu- penil<nt, yet it is fiwt enough 
 barred antl bolted against the presumptuoua 
 sinner. IJe not deceivetl, tiod in not mocked, 
 whatsoever a man sows, that he shall reap, ll 
 cannot bo that C!<hI should be whee<lle<l out of 
 his mercy, or prevailed upon by lijw of>dis- 
 simulation; he knows them that trust in him 
 and that sincerely come t<» him by Christ for 
 mercy. Nah. i. 7. 
 
 It is, then, not the abundance of sins com- 
 mittetl, but thoaot coming heartily to (.J<sl by 
 Christ for mercy, that shuts men out of diHtrw. 
 And though their not coming heartily may be 
 said to be but a sin, yet it is such a sin as 
 causeth that all thy other sins abide upon them 
 unforgiven. 
 
 Ciod complains of this: "They have not 
 criiil unto me with their heart : they turned, 
 but not to the Most High. They turned 
 feignedly." 
 
 Thus doing his soul hates; but the penitent, 
 humble, broken-hearted sinner, be his trans- 
 gressions rwl JUS scarlet, re<l like crimson, in 
 number as the sand, though his tran.>«gres»ions 
 cry to heaven against him for vengeance, and 
 seem there to cry louder than do his prayers or 
 t«'ars or groans for mercy, yet he is safe. "To 
 this man (itMl will l(M)k." 
 
 Seventhly. Would Ji«us Christ have mercy 
 offered in the first place to the biggest sinnerw? 
 Then here is ground for those that as to prac- 
 tice have not been such to come to him for 
 mercy. 
 
 Although there is no "in little of itself, be- 
 cause it is a contradiction of the nature and 
 njaji-st)' of (i<hI, yet we nuist admit of divers 
 numbers ami also of aggravations. Two sini« 
 are not so many as three; nor are three flial 
 are done in ignorance sa big jisone that is ilone 
 ag:iinst light, against knowledge and conscience. 
 .Also there is the child in sin, and a man in sin 
 that has hia hair>> gray and his skin wrinkled 
 for very age. And we must put n ditlerence 
 betwixt these sinnerx als<». For can it Iw that 
 a child of iM'ven or ten or Mxtwn year* old 
 should Ih< such a sinner, n sinner no vile in tbc 
 eye of the law, iw he « ho han walkeii ucri>rdiu^ 
 to the coune of this world forty, fifty, sixty, or 
 
356 
 
 BUNYAN'S COMPLETE WORKS. 
 
 seventy years ? Now, the youth, this stripling, 
 though he is a sinner, is but a little sinner 
 when compared with such. 
 
 Now, I say, if there be room for the first sort, 
 for those of the biggest size, certainly there is 
 room for the lesser size. If there be a door 
 widfc enough for a giant to go in at, there is 
 certainly room for a dwarf. If Christ Jesus 
 I ^6 grace snough to save great sinners, he has 
 siirely grace enough to save little ones. If he 
 can forgive five hundred pence, for certain he 
 can foi'give fifty. 
 
 But you said Ijefore that the little sinners 
 must stand by until the great ones have receiv- 
 ed tlieir grace, and that's discouraging. 
 
 I answer. There are two sorts of little sin- 
 ners — such as are so, such as feign themselves 
 so. They are those that feign themselves so 
 that I intend there, and not those that are in- 
 deed comparatively so. Such as feign them- 
 selves so may wait long enough before they 
 obtain forgiveness. 
 
 But again, a sinner may be comparatively a 
 little sinner and sensibly a great one. There 
 are then two sorts of greatness in sin — great- 
 ness by reason of number, greatness by reason 
 of thoroughness of conviction of the horrible 
 nature of sin. In this last sense he that has 
 but one sin, if such a one could be found, may 
 in his own eyes find himself the biggest sinner 
 in the world. Let this man or this child, 
 therefore, put himself among the great sinners, 
 and plead with God as great sinners do, and 
 expect to be saved with the great sinners, and 
 as soon and as heartily as they. 
 
 Yea, a little sinner, that comparatively is 
 truly so, if he shall graciously give way to con- 
 viction, and shall in God's light diligently 
 weigh the horrible nature of his own sins, may 
 yet sooner obtain forgiveness for them at the 
 hands of the heavenly Father than he that has 
 tea times his sins, and so cause to cry ten times 
 t-arder to God for mercy. 
 
 Foi the grievousness of the cry is a great 
 thing with God ; for if he will hear the widow 
 if she cries at all, how much more if she cries 
 most grievously? Ex. xxii. 22, 23. 
 
 It is not the number, but the true sense of 
 the abominable nature of sin, that makes the 
 cry for pardon lamentable. He, as I said, that 
 has many sins may not cry so loud in the ears 
 of God as he that has far fewer; he in our 
 present sense that is in his own eyes the biggest 
 sinner is he that soonest findeth mercy. 
 
 The offer, then, is to the biggest sinner, to 
 the biggest sinner first; and the mercy is first 
 
 obtained by him that first confesseth himself 
 to be such an one. 
 
 There are men that strive at the throne of 
 grace for mercy by pleading the greatness of 
 their necessity. Now, their plea, as to the 
 prevalency of it, lieth not in the counting up 
 of the number, but in the sense of the great- 
 ness of their sins and in the vehemency of 
 their cry for pardon. And it is observable 
 that though the birthright was Eeuben's, and 
 for his foolishness given to the sons of Joseph, 
 yet Judah prevailed above his brethren, and of 
 him came the Messiah. 1 Chron. v. 1, 2. 
 
 There is a heavenly subtilty to be managed 
 in this matter. " Thy brother came with sub- 
 tilty and hath taken away thy blessing." The 
 blessing belonged to Esau, but Jacob by his 
 diligence made it his own. e'en, xxvii. 35. 
 The ofler is to the biggest sinner, to the biggest 
 sinner first; but if he forbears to cry, the sin- 
 ner that is a sinner less by far than he, both 
 as to the number and the nature of his trans- 
 gressions, may get the blessing first if he shall 
 have grace to bestir himself well; for the 
 loudest cry is heard farthest, and the most la- 
 mentable pierces soonest. 
 
 I therefore urge this head, not because I 
 would have little sinners go and tell God that 
 they are little sinners, thereby to think to ob- 
 tain mercy ; for verily so they are never like 
 to have it. For such words declare that such 
 an one hath no true sense at all of the nature 
 of his sins. 
 
 Sin, as I said, in the nature of it is horrible, 
 though it be but one single sin as to act, yea, 
 though it be but a sinful thought, and so 
 worthily calls for the damnation of the soul. 
 
 The compai'ison, then, of little and great 
 sinners is to go for good sense among men. 
 But to plead the fewness of thy sins or the 
 comparative harmlessness of their quality be 
 fore God, argueth no sound knowledge of the 
 nature of thy sin, and so no true sense of the 
 nature or need of mercy. 
 
 Little sinner, when therefore thou goest to 
 God, though thou knowest in thy conscience 
 that thou, as to acts, art no thief, no murderer, 
 no whore, no liar, no false swearer, or the like, 
 and in reason must needs understand that thus 
 thou art not so profanely vile as others, yet 
 when thou goest to God for mercy know no 
 man's sins but thine own, make mention of no 
 man's sins but thine own. Also labour not 
 to lessen thine own, but magnify and greaten 
 them by all just circumstances, and be as if 
 there was never a sinner in the world but thy* 
 
THE JERUSALEM SISSER SAVED. 
 
 357 
 
 self. Also cry out as if thou wast the only 
 undone n)an; and that ia the way to obtain 
 God's mercy. 
 
 It is one of the comeliest sijihts in the world 
 to sfc a little xiiiner coinnu-ntinj.' u|>oii tlu- 
 •rt-atnt'-i^ of his sins, multi]>lyin<; and multi- 
 lily iiii: them to himself, till he makes tlu-m in 
 liis own t-yes hifrger and hi^rher than he seeth 
 !:>y other man's sins to be in the wt»rld ; and 
 i-> base a thin}? it is to see a man do otherwise, 
 itid as ha.st'ly will eome on it. 
 
 As therefore I said to the jrroat sinner be- 
 fore, Ix-t him take hetnl lest he jiresume, I say 
 now to the little sinner, Let him take heed 
 iiat he do not dissemble; for there is as jrreat 
 .11 aptness in the little sinner to di>send>le as 
 here is in tl>e great one. " He that hideth his 
 sins shall not prosper," be he a sinner little or 
 
 ! 'htlily. Would Jesus Christ have merey 
 • 1 ill the first place to the bifrirest sinners? 
 I lien this shows the true cause why Satan 
 makes such ahead as he doth ajjainst him. 
 
 The Father ami the Floly Spirit are well 
 -Moken of by all deluders and deceived per- 
 •ns. Christ only is the rock of ollence. | 
 Hehold, I lay in Zion a stumbliiiir-stone and I 
 : rock of otVence." Nnt that Satan careth for , 
 :e Father or the Spirit more than he careth I 
 r the S<in, but he can let men ahme with | 
 eir notions of the Father and the Spirit ; for i 
 knows they shall never enjoy the Father or 
 :.e Spirit if indeed they receive not the nu>rits 
 ..f the .S>n. " He that hath the Son hath life; 
 he that hath nf>t the .'^on of tJod hath not ^ 
 life," however they ir.ay boast theniselves of 
 the Father and the Spirit. Apiin, Whosoever 
 transi:r«'sst>th and abideth not in the doctrine 
 of Christ hath not (tod: he that abideth in 
 the dcK-trinc of Christ hath both the Father 
 and the Son. 
 
 Christ, and Christ only, is he that can malu> 
 ns capable to enjoy (tixl with life and joy to 
 '11 eternity. Hence he calls himself "the way 
 • the Father, and the true and living way." 
 •r we cannot come to the Father but by him. 
 - itan know* this, therefore he hates him. 
 I>t>lude<l persons are iRn«)rant of this, and 
 Mirret'ore they are so led up and down by Sa- 
 il by the n<wie ax they are. 
 Therr nro many thinpt by which Satan has 
 iken occasion to greaten his rage against Je- 
 -is Christ. 
 
 .\s, fir»t, hi.< love to man, and then the 
 many expressions of that love. He hath taken 
 
 ill:in's ii:itr.r)' ilixili him In- liath in t!i:it li:i- 
 
 tiire fulfilled the law to bring in i ighte<iii!^nen 
 for man, and hath spilt his blood for the re- 
 conciling of man to God; he hath broken tli<- 
 neck of death, put away sir>, ilestroyed the 
 works of the devil, and got into his own hands 
 the keys of death; and all these ari' heinous 
 things to Satan. He cannot abide Christ for 
 this. Hesidei*, he hath eternal life in him.s('lf 
 and tinit to bratow up<in \w, and we in al' 
 likelihood are to posses*! the very placi's fron 
 which Satan by transgression fell, if not 
 places more glr»rious. Wherefore he muHt 
 needs be angry. And is it not a vexatious 
 thing to him tliat we slwiuld be admitted to 
 the throne of grace by Christ, while he Ktands 
 bound over in chains of darkness to answer 
 for his rebellions against (to<l and his Son at 
 the terrible day of judgment? Yea, we p«>or 
 dust aufl ashes must become his jndires, and 
 triumph over him for ever; and all this along 
 of JesTis Christ, for he is tin- miiili.rii.ti- < ni-"' 
 of all this. 
 
 Now, though Satan seek- ;■. .•■ i. >. h. m i. i 
 thia, yet he knows it is in vain to attack the 
 person of Christ: he has overcome him; there- 
 fore he tampers with a company of silly nit-n 
 that he may vilify him by tht-m. .\nd they, 
 bold tools as they are, will not spare to spit in 
 his face. They will rail at his person, and 
 deny the very being of it: tlu-y will rail at his 
 blood, anil deny the merit ami worth of it. 
 They will deny the verj' end why he accom- 
 jilishetl the law, and by jiirs, and tricks, and 
 •piirks. which he lielpeth them to, they set up 
 fond names and images in his place, and gi\'e 
 the glory of a Saviour to them. Thus Sa»an 
 worketh under the name of Christ, and hi« 
 minist«'rs under the name of the ministers of 
 richteoiisness. 
 
 .\nd by his wiles and stratagems he un<lo«Hj 
 a world «)f men ; Imt there is a see<l, and they 
 shall serve him, an<l it shall be counted to the 
 I.or»| for a generation. These shall see their 
 sins and that Christ is the way to ha|>pine!W. 
 These shall venture themselves both IhmIv and 
 sold njMtn his worthines.s. 
 
 All this S:itan knows, and therefore hi> inge 
 is kindled the more. WIn-refore, acc(»rding to 
 his ability and allowanc*'. he a.ssaulteth, tentpt 
 I'th. abuseth, and stirs up what he enn to Im« 
 hurtful to these p<»or people, that he may. 
 while his time shall last, make it as hard an«l 
 diflirult for them to g«i to eternal glory as he 
 can. Oftentimes he abuses them with wrong 
 apprehensions of (UmI and with wrong appri'- 
 hiii»!..im .if Christ. H« :iIso e:i.sts them into 
 
358 
 
 BUNYAN'S COMPLETE WORKS. 
 
 the mire, to the reproach of religion, the 
 shame of tlieir brethren, the derision of the 
 world, and dishonour of God. He holds our 
 hands while the world buffets us ; he puts bear- 
 skins upon us, and then sets the dogs at us. 
 He bedaubeth us with his own foam, and then 
 te/rpts us to believe that that bedaubing comes 
 frum ourselves. 
 
 Oh the rage and the roaring of this lion, 
 and the 1 atred that he manifests against the 
 Lord Jesus, and against them that are pur- 
 chased with his blood ! But yet in the midst 
 of all this the Lord Jesus sends forth his her- 
 ald to proclaim in the nations his love to the 
 world, and to invite them to come in to him 
 for life; yea, his invitation is so large that it 
 offereth his mercy, in the first place, to the 
 biggest sinners of every age, which augments 
 the devil's rage the more. 
 
 Wherefore, as I said before, fret he, fume 
 he, the " Lord Jesus will divide the spoil with 
 this great one : yea, he shall divide the spoil 
 with the strong, because he hath poured out 
 his soul unto death, and was numbered with 
 the transgressors, and bare the sin of many, 
 and made intercession for the transgressors." 
 
 Ninthly, Would Jesus Christ have mercy 
 offered in the first place to the biggest sinners? 
 Let the tempted harp upon this string for 
 their help and consolation. The tempted, 
 wherever he dwells, always thinks himself the 
 biggest sinner, one most unworthy of eternal 
 life. 
 
 This is Satan's master argument : Thou art 
 a horrible sinner, a hypocrite, one that has a 
 profane heart, and one that is an utter stranger 
 to a work of grace. I say, this is his maul, his 
 club, his masterpiece; he doth with this as 
 some do by their most enchanting songs, sing 
 them everywhere. I believe there are but few 
 saints in the world that have not had this 
 temptation sounding in their ears. But, were 
 they but aware, Satan by all this does but 
 drive them to the gate out at which they 
 nhould go, and so escape his roaring. 
 
 Saith he, Thou art a great sinner, a horrible 
 einner, a profane-hearted wretch, one that can- 
 not be matched for a vile one in the country. 
 
 And all this while Christ says to his minis- 
 ters, Offer mercy in the first place to the big- 
 gest sinners. So that this temptation drives 
 thee directly into the arms of Jesus Christ. 
 
 Was therefore the tempted but aware he 
 might say. Ay, Satan, so I am, I am a sinner 
 of the biggest size, and therefore I have most 
 need of Jesus Christ ; yea, because I am such 
 
 a wretch, therefore Jesus Christ calls me ; yeft, 
 he calls me first ; the first proffer of the Gospel 
 is to be made to the Jerusalem sinner ; I am 
 he : wherefore stand back, Satan, make a lane; 
 my right is first to come to Jesus Christ. 
 
 This now will be like for like. This would 
 foil the devil; this would make him say, I 
 must not deal with this man thus, for then I 
 put a sword into his hand to cut off my head. 
 And this is the meaning of Peter when he 
 saith, " Resist him steadfast in the faith," and 
 of Paul when he saith, " Take the shield of 
 faith, wherewith ye shall be able to quench Ul 
 the fiery darts of the wicked." 
 
 Wherefore is it said, " Begin at Jerusalem," 
 if the Jerusalem sinner is not to have the ben- 
 efit of it? And if I am to have the benefit of 
 it, let me call it to mind when Satan haunts 
 me with the continual remembrance of my 
 sins, of my Jerusalem sins. Satan and my 
 conscience say I am the biggest sinner ; Christ 
 offereth mercy in the first place to the biggest 
 sinners. Nor is the manner of the offer other 
 but such as suiteth with my mind. I am sorry 
 for my sin ; yea, sorry at my heart that ever 
 sinful thought did enter or find the least en- 
 tertainment in my wicked mind ; and might I 
 obtain my wish I would never more that my 
 heart should be a place for aught but the grace 
 and Spirit and faith of the Lord Jesus. 
 
 I speak not this to lessen my wickedness ; I 
 would not for all the world but be placed by 
 mine own conscience in the very front of the 
 biggest sinners, that I might be one of the first 
 that are beckoned by the gracious hand of 
 Jesus the Saviour to come to him for mercy. 
 
 Well, sinner, thou now speakest like a 
 Christian, but say thus in a strong spirit in the 
 hour of temptation, and then thou wilt, to thy 
 commendation and comfort, quit thyself well. 
 
 This improving of Christ in dark hours is 
 the life though the hardest part of our Chris- 
 tianity. We should neither stop at darkness 
 nor at the raging of our lusts, but go on in a 
 way of venturing and casting the whole of our 
 aflair for the next world at the foot of Jesus 
 Christ. This is the way to make the darkness 
 light, and also to allay the raging of our cor- 
 ruption. 
 
 The first time the passover was eaten was in 
 the night ; and when Israel took courage to go 
 forward, though the sea stood in their way like 
 a devouring gulf, and the hosts of the Egypt- 
 ians followed them at their heels, yet the sea 
 gave place, and their enemies were as still as 
 a stone till they were gone over. 
 
THE JERUSALEM SiyXER SA VEI>. 
 
 359 
 
 Tliere is nothing like faith to hrlp at a 
 pinch ; faith (Jisoiolve.s doubt.s as the sun drives 
 away the mistd. And that you may not be 
 put out, know your time, as I said, of believing 
 is always. There are times when some graces 
 may be out of use, -but there is no time wherein 
 faith can be said to bo so; wherefore faith 
 uiusl \n' always in exercise. 
 
 Faitli is the eye, is the mouth, is the haml, 
 and nno of these is of use all day long. Taith 
 is to see, to receive, t<» work, or to eat ; and a 
 (J iristian should l>e seeing, or receiving, or 
 working, or feeding all day long. Let it rain, 
 let it blow, let it thunder, let it lighten, a 
 Cliri.'tian must still believe. " At what time 
 I am atVaid," said the gootl man, "I will trust 
 in thee." 
 
 Nor can we have a better encouragement to 
 • 111 this than is by the te.\t set before us, even 
 an open heart for a Jerusalem sinner. And if 
 for a Jerusalem sinner to come, then for such 
 .in one when come. If such a one to be saved, 
 then for such an one that is saved. If for 
 such an one to be pardoned his great trans- 
 gressions, then for such an t)ne who is par- 
 done«l these — to come daily to Jesus Christ, 
 too, to be cleansed and set free from his com- 
 mon infirmities and from the iniqiiitii-s of his 
 holy things. 
 
 Therefore let the poor sinner that wouhl be 
 saved labour for skill to make the best im- 
 provement of the grace of Christ to help him 
 against the temptations of the devil and his 
 -'lis. 
 
 fenthly, Would Jesus Christ have mercy 
 ollereil in the first place to the biggest sin- 
 ners? Let those men consider this that have 
 or may in a day of trial have s{K>ken or done 
 what their profession or conscience told them 
 thoy should not, and that have the guilt and 
 burden thereof upon their consciences. 
 
 Whether a thing be wrong or right, guilt 
 may pur>ue him that doth contrary to his con- 
 Dcience. Itut suppose a man should deny his 
 (iod or his Chri.*»t, or relini|uish a go^nl pro- 
 fvwiou and be under the real guilt thereof, 
 •ball he therefore conclude he is gone for 
 ever', l^cl him come ligain with iVter's tears, 
 autl no doubt but he shall obtain IVter's for- 
 giveni>sM, for Utc text includes the biggcMt 
 Hinners. 
 
 And it is obticrvable that before thin clause 
 .WIS put into this commission I'eter was par- 
 doned his horrible revolt from his master, 
 fie that revolteth in the day of trial, if he is 
 uot shot (juitc dead upon the place, but is min- 
 
 sible of his wound and calls out for a surgeon, 
 .-hall find his Lord at hand to pour wine 
 and oil into his wounds, that he may again be 
 healed, and to encourage him to think thai 
 there may be mercy for him. Uesides what 
 we find recorded of Teter, you read in the 
 Acts some were through the violence of their 
 trials compelled to blaspheme, and yet ar« 
 called sinners. 
 
 Hence you have a pnimise or two that 
 speaks concerning such kind of men, to en- 
 courage us to think that at least some of them 
 shall come off back to the Lord their God, 
 '•Shall they fall," sailh he, "and not aris**? 
 Shall they turn away, and not return?" 
 " And in that <lay I will as.semble her that 
 halteth, and I will gather her that was driven 
 out, and her that 1 have atllicted. And I will 
 make her that halteth a remnant, and her that 
 was cast off a strong nation. And the I^ird 
 shall reign over them in Mount Zion for 
 ever." What we are to understand by her 
 that halteth is best cxpresseil by the ]irophet 
 Elijah. Mic. iv. 0, 7. 
 
 I will conclude, then, that for them that 
 have halted or may halt the Lord has mercy 
 in the bank, and is willing to accept them if 
 they return to him again. 
 
 Perhaps they may never be after that of any 
 great esteem in the house of (iml, but if the 
 Ix*rd will admit them to favour and forgive- 
 ness, oh exceeding and undeserved mercy I 
 
 Thou, then, that mayst be the man, remem- 
 ber this, that there is mercy also for thee, and 
 who will do thee good. 
 
 lUit perhaps thou wilt s;iy. He doth not 
 save all revolters, and therefore perhaps not 
 me. 
 
 Aniwcr. Art thou returning to God? If 
 thou art returning, thou art the man; " Re- 
 turn, ye backsliding children, and I will heal 
 your backslidings." 
 
 Some, ius I said, that revolt are <hot dead 
 upon the place; and for them, who can help 
 them? Hut for them that cry out of their 
 wounds, it is a sign they are yet alive, and if 
 they use the means in time doubtless they may 
 be healed. 
 
 Christ Jesus has bags of mercy that were 
 never yet broken up or unsealed. Hence it ia 
 said he lias giMMlness laid up, things re- 
 ser%'iKl in heaven for his. And if he brv«k« 
 up one of th(!se bags, who can tell what hr 
 can do? 
 
 Hence his love is sai«l to be xueh tut pOAxeth 
 knowledge, and that his riches are uiuH-arcb 
 
360 
 
 BUNYAN'S COMPLETE WORKS. 
 
 able. He has nobody knows what, for nobody 
 knosrs who ; he has by him in store for such as 
 Beem, in the view of all men, to be gone be- 
 yond recovery. For this the text is plain. 
 What man or angel could have thought that 
 the Jerusalem sinners had been yet on this 
 side of an impossibility of enjoying life and 
 mercy? Hadst thou seen their actions, and 
 what horrible things they did to the Son of 
 God, yea, how stoutly they backed what they 
 did with resolves and endeavours to per- 
 severe, when they had killed his person, 
 against his name and doctrine, and that there 
 was not found among them all that while, 
 as we read of, the least remorse or regret 
 for these their doings, couldst thou have 
 imagined that mercy would ever have took 
 hold of them, at least so soon? — nay, that 
 they should, of all the world, be counted those 
 only meet to have it offered to them in the 
 very first place? For so my text commands, 
 saying, " Preach repentance aiad remission 
 of sins among all nations, beginning at 
 Jerusalem." 
 
 I tell you the thing is a wonder, and must 
 for ever stand for a wonder among the sons of 
 men. It stands also for an everlasting invita- 
 tion and allurement to the biggest sinners to 
 come to Christ for mercy. 
 
 Now since, '.n the opinion of all men, the 
 revolter is such an one, if he has, as I said 
 before, any life in him, let him take encour- 
 agement to come again, that he may live by 
 Christ. 
 
 Eleventhly, Would Jesus Christ have mercy 
 oflfered in the first place to the biggest sin- 
 ners? Then let God's ministers tell them so. 
 There is an incidence in us, I know not how 
 it doth come about, when we are converted, 
 to contemn them that are left behind. Poor 
 fools as we are, we forget that we ourselves 
 were so ! 
 
 But Avould it not become us better, since we 
 have tasted that the Lord is gracious, to carry 
 it towards them so that we may give them con- 
 vincing ground to believe that we have found 
 that mercy which also sets open the door for 
 them to come and partake with us? 
 
 Ministers, I say, should do thus, both by 
 their doctrine and in all other respects. 
 
 Austerity doth not become us, neither in 
 doctrine nor in conversation. We ourselves 
 live by grace ; let us give as we receive, and 
 labour to pei-suade our fellow-sinners, which 
 God has left behind us, to follow after, that 
 they may partake with us of grace. We are 
 
 saved by grace ; let us live like them that are 
 gracious; let all our things (to the world) be 
 done in charity towards them — jiity them, pray 
 for them, be familiar with them for their good. 
 Let us lay aside, our foolish, worldly, carnal 
 grandeur ; let us not walk the streets and have 
 such behaviours as signify we are scarce for 
 touching of the poor ones that are left behitid 
 — no, not with a pair of tongs. It becomes u.i 
 not thus to do. 
 
 Remember your Lord ; he was familiar witli 
 publicans and sinners to a proverb. " Behold 
 a gluttonous man and a Avine-bibber, a friend 
 of publicans and sinners." The first part, con- 
 cerning his gluttonous eating and drinking, to 
 be sure, was an horrible slander, but for the 
 other, nothing was ever spoke truer of him by 
 the world. Now why should we lay hands 
 cross on this text — that is, choose good victuals 
 and love the sweet wine better than the salva- 
 tion of the poor publican? Why not familiar 
 with sinners, provided, we hate their spots and 
 blemishes, and seek that they may be healed 
 of them? 
 
 Why not fellov/ly with our carnal neigh- 
 bours, if we do take occasion to do so, that we 
 may drop and be yet distilling some good doc- 
 trine upon their souls? Why not goto the 
 poor man's house and give him a penny and a 
 Scripture to think upon ? Why not send for 
 the poor to fetch away, at least, the fragments 
 of thy table, that the bowels of thy fellow-sin- 
 ner may be refreshed as well as thine? 
 
 Ministers should be exemplary, but I am an 
 inferior man, and must take heed of too much 
 meddling. But, might I, I would meddle with 
 them, with their wives, and with their children 
 too. I mean not this of all, but of them that 
 deserve it, though I may not name them. 
 
 But I say, let ministers follow the steps of 
 their blessed Lord, who by word and deed 
 showed his love to the salvation of the world 
 in such a carriage as declared him to prefer 
 their salvation before his own private concern. 
 For we are commanded to follow His steps 
 " who did no sin, neither was guile found in 
 his mouth." 
 
 And as I have said concerning ministers, so 
 I say to all the brethren, Carry it so that all 
 the world may see that indeed you are the 
 sons of love. 
 
 Love your Saviour; yea, show one to another 
 that you love him, not only by a seeming love 
 of affection, but with the love of duty. Prac- 
 tical love is best. Many love Christ with 
 nothing but the lick of the tongue. Alas J 
 
THE JERUSALEM SISSER SAVED. 
 
 361 
 
 <Jhiist Josus the Lord mu.-Jt not be juit off tinis. 
 " He that hiith my commaiulments and keepeth 
 tbein," saith he, "he it is that loveth me." 
 
 Practical love, which stanib in self-denial, 
 in charity to my neij^hlxmr, and a i>ati('nt en- 
 diiriii}r of atlliction for his name, this is counted 
 love. 
 
 Rij^ht love to Cliri-tt is that which carries in 
 it a provoking argument to otiiers of the 
 brethren. Heb. x. 24. 
 
 Should a man ask me how he should know 
 that he loveth tl>e chiMren of Cio<|, the best 
 answer I could pive him would be in the words 
 of the apostle John. " ily this," saith he, "we 
 know we love the children of (Jod, when we 
 lovo (iod and keep his commaiidment.s." 1 
 .Tohn V. 2. 
 
 I^>ve to (fod and Christ is then shown when 
 we are tender of his name; and then we show 
 ■urselves temler of his name when we are 
 ..tVaid to brt-nk any the least of his command- 
 ments. .\nd when we are here, then do we 
 show our love to mir brother also. 
 
 Now, we have obligation sutlicient thus to 
 lo, for that our Lord loved us and gave him- 
 
 ■If for us, to deliver us from death, that we 
 might live through him. 
 
 The worhl, when they hear the doctrine that 
 I have asserteil and lian<ll«'d in this little book 
 — to wit, that JAus Christ would have mercy 
 otTere*! in the first place to the biggest sinners 
 —will be apt, l)<»cause themselves are unbe- 
 lievers, to think that this is a doctrine that 
 K-ads to liMwem-ss and that gives liberty to the 
 tiesh ; but if you that believe love your 
 brethren and your neighbours tnily and lus 
 you should, you will put to silence the ignor- 
 ince of such foolish men, and stop their 
 mouths from speaking evil of you. 
 
 Ami I sjiy, let the love of Christ constmin 
 us to this. Who di-st-rveth our heart, our 
 mouth, our life, f>ur goiKln so much a-^ Jesus 
 Christ, who Iulh bought us to hiniTlf by his 
 l>loo<l to thijt vcr}' end, that we should be a pc< 
 uliar [leoplc, zealous of go*x\ works? 
 
 There is nothing more seemly in this world 
 tlmn to .see a Christian walk as bocfunes the 
 !, nor anything mon- uiib<-(uii)ing a rra- 
 ■ K- creature than to hear a man say. I be- 
 lieve in <.*hri.Ht, and yet see in his life debauch- 
 ery and profuneness. Might I, such men 
 should he counttni the basent of men ; mucIi 
 men should be nmntrd by all unworthy of the 
 namo of n Chri«tian, and should Ih* shunnrd 
 l.v IV. ry .'• "1 man om such who are the very 
 i>!.»„'ii> "I i'r.ri-«.'*ion. 
 
 For so it is written wc should cany it 
 towards them. Whoso have a form of godli- 
 ness and deny the power thereof, from such we 
 must turn away. 
 
 It hiw ofttimes come Into n>y mind to ask, 
 lU' what means is it that the (Jospel j>roft>Hsii)n 
 should Ih> so taunted with loose and carnul 
 GoH|ii>llfrH? ami I could never arrive to better 
 satisfactioir in the matter than this : Such men 
 arc maile profesHore by the devil, and so by 
 him put among the rest of the go«ny. A cer- 
 tain man had a fruitless fig tree planteil in hi« 
 vim-yard, but by whom was it ]ilanted there? 
 even by him that sowed the tan-s, his ojrn 
 children, among the whi-at, (Luke xiii. 6; 
 Matt. xiii. 37-40,) and that was the devil. But 
 why doth the devil do thus? Not of love to 
 them, but to make of them ofTences and stum- 
 bling-blocks to others; for he knows that a 
 loose profi-ssor in the Church does mf)re mis- 
 chief to religion than ten can do to it that are 
 in the world. 
 
 Was it not, think you, the devil that stirred 
 up the damsel that you read of in Acts xri. to 
 cry out, " These are the servants of the most 
 high (tod, that show uiit«> us the way of salva- 
 tion?" Yes it was, its is evident, for I'aul waa 
 grieved to hear it. But why did the devil stir 
 up her to cry so but because that w.is the way 
 to blemish the Gospel, and to make the world 
 think that it came from the same hand an did 
 her soothsaying and witchery? Ver. IG, 17, 18. 
 " Holiness, O I.,<inl, becomes thy house for 
 ever." 
 
 Ijct therefore whoever they be that profen« 
 the name of Christ take heed that they scan- 
 ilal not that profession which they make of 
 him. since he has so graciously offered us, aa 
 wo are sinners of the biggest size, in the first 
 place, his grace to save us. 
 
 Having thus far spoken of the riches of the 
 grace of Christ, and of the freeness of hia 
 hi-art to embnice the Jerusalem sinners, it may 
 not be aini.ss to give you, yet as a caution, an 
 intimation of one thing — namely, that tliia 
 grace and freeness (tf his heart are limitcvl to 
 time and day, the which whoso overstundctb 
 shall perish notwithstanding. 
 
 For as a king who of grace sende'h out to 
 his rel>ellious people an offer of |»anl n if thcr 
 accept thereof by such a day, yet iK'headeth or 
 hangeth those that come not in for mercy 
 until the day or time l»e past, so C! 
 has m't the sinner a «lay, a day of 
 an accfptable time, but he who ^:.ll»deth 
 out or goeth on in rebellion beyond tOat 
 
362 
 
 BUN VAN'S COMPLETE fVOEKS. 
 
 time is like to come off with the loss of his 
 
 BOUl. 
 
 Since, therefore, things are thus, it may be 
 convenient here to touch a little upon these 
 particulars : 
 
 1. That this day or time thus limited, when 
 it is 2onsidered with reference to this or that 
 man, is ofttimes undiscerned by the person 
 concerned therein, and always is kept secret as 
 to the shutting up thereof. 
 
 A.nd this, in the wisdom of God, is thus : to 
 tee end no man, when called upon, should j^ut 
 off turning to God to another time. Now and 
 to-day is that, and only that, which is revealed 
 in holy writ. 
 
 And this shows us the desijerate hazards 
 which those men run who, when invitation or 
 conviction attends them, put off turning to 
 God to be saved till another, and, as they 
 think, a more fit season and time. For many 
 by so doing, defer this to do till the day of 
 God's patience and long-suffering is ended ; 
 and then for their prayers and cries after mercy 
 they receive nothing but mocks, and are 
 laughed at by the God of heaven. 
 
 2. Another thing to be considered is this — 
 namely, that the day of God's grace with some 
 men begins sooner, and also sooner ends, than 
 it doth with others. Those at the first hour of 
 the day had their call sooner than they who 
 were called upon to turn to God at the sixth 
 hour of the day ; yea, and they who were 
 hired at the third hour had their call sooner 
 than they who were called at the eleventh. 
 
 1st. The day of God's patience began with 
 Ishmael, and also ended, before he was twenty 
 years old. At thirteen years of age he was 
 circumcised ; the next year after Isaac was born, 
 and then Ishmael was fourteen years old. Now 
 that day that Isaac was weaned, that day was 
 Ishmael rejected; and suppose that Isaac was 
 three years old before he was weaned, that was 
 but the seventeenth year of Ishmael ; where- 
 for3 the day of God's grace was ended with 
 him betimes. 
 
 2dly. Cain's days ended with him betimes ; 
 for after God had rejected him he lived to be- 
 get many children, and build a city, and to do 
 many other things. But, alas ! all that while 
 he was a fugitive and a vagabond ; nor carried 
 he anything with him, after the day of his re- 
 jection was come, but this doleful language in 
 his conscience : " From God's face shall 1 be 
 hid." 
 
 3dly. Esau through his extravagancies would 
 ueeds go to sell his birthright, not fearing (as 
 
 other confident fools) but that yet the blessing 
 would still be his ; after which he lived many 
 years, but all of them under the wrath of God, 
 as was, when time came, made to appear to his 
 destruction ; for " when he would have inher- 
 ited the blessing he was rejected, for he found 
 no place of repentance, though he sought it 
 carefully with tears." 
 
 Many instances might be given as to such 
 tokens of the displeasure of God against such 
 as fool away, as the wise man has it, the prize 
 which is put into their hand. Prov. xvii. 16. 
 
 Let these things therefore be a further cau- 
 tion to those that sit under the glorious sound 
 of the Gospel, and hear of the riches of the 
 grace of God in Christ to poor sinners. 
 
 To slight grace, to despise mercy, and to 
 stop the ear when God speaks, when he speaks 
 such great things, so much to our profit, is a 
 great provocation. 
 
 He offereth, he calls, he woos, he invites, he 
 prays, he beseeches us, in this day of his grace, 
 to be reconciled to him ; yea, and has pro- 
 vided us the means of reconciliation himself. 
 Now this despising must needs be provoking, 
 and it is a fearful thing to fall into the hands 
 of the living God. 
 
 But some man may say unto me. Fain I 
 would be saved, fain I would be saved by 
 Christ, but I fear his day of ^race is past, and 
 that I shall perish, notwithstanding the exceed- 
 ing riches of the grace of God. 
 
 Amiver. To this doubt I would answer sev- 
 eral things. 
 
 First, With respect to the day — ^that is, 
 whether it be ended with a man or no. 
 
 1. Art thou jogged, and shaken, and mo- 
 lested at the hearing of the word? Is thy 
 conscience awakened and convinced, then, that 
 thou art at present in a perishing state, and 
 that thou hast need to cry to God for mercy? 
 This is a hopeful sign that his day of grace is 
 not past with thee ; for usually they that are 
 past grace are also in their conscience past 
 feeling, being "ser red with an hot iron." 
 
 Consequently those past grace must be such 
 as are denied the awakening fruits of the word 
 preached. " The dead that hear," says Christ, 
 " shall live," at least while Christ has not quite 
 done with them ; the day of God's patience is 
 not at an end with them. 
 
 2. Is there in thy more retired condition 
 arguings, strugglings, and strivings with thy 
 spirit to persuade thee of the vanity of what 
 vain things thou lovest, and -to win thee in thy 
 soul to a choice of Christ Jesus and his heav- 
 
THE JERUSALEM SISSER SAVED. 
 
 363 
 
 enly things? fake hee<l and rebel not, for the 
 day of God's grace and patience will not be 
 past with the« till he saith, " His Spirit shall 
 strive no more with thee:" for then the woe 
 comet", when "he shall depart from them,"und 
 wlien he sjiys to the means of grace, " Let 
 them al(»ne." 
 
 8. Art tliou visited in the night-seiusons with 
 dreams uln^iit thy state and that thou art in 
 hmger of being li)st? Hast thou heart-shaken 
 • ppreheusions when deep sleep is upon thee of 
 hell, death, and judgment to come? These 
 are signs that CumI has not wholly left thee or 
 cast thee behinc. his back forever. " I'or God 
 speaks once, yei. twice, yet man perceivetli it 
 not. In a dream, in a vision of tiie night, 
 when deep sleep falU-th upon men, in slumber- 
 ings ujMin the bed ; then he openeth the cars 
 of men and scaleth their instruction, that he 
 may withdraw man from his purpose," (his 
 hinful purpose,) "and hide pride from man." 
 
 All this while God has not left the sinner, 
 nor is come to the end (tf his patience towards 
 him, but stands at least with the door of grace 
 ajar in his hand, us being loth as yet to bolt it 
 ogaitist him. 
 
 4. .\rt thou followed with atlliction, and dost 
 thou hear GihI's angry voice in thy allliclions? 
 Doth he send with thy atlliction an interpreter 
 to show thee thy vileness, and why or where- 
 fore the hand of God is upon thee and upon 
 witat thou lutst — to wit, that it is for thy sin- 
 ning against him, and that thou mightcst be 
 turne«l to him? If so, thy summer is not<iuite 
 ended, thy harvest is not quite over and gone. 
 Take luod, stand out no longer, lest he cjiuse 
 darkness, and lest thy feet stumble upon the 
 dark mountains, and le^t, while you look for 
 light, he turn it into the shadow of death and 
 make it gross darkness. 
 
 5. Art thou cross, disappointed, ami way- 
 laid, and overthrown in all thy foolish ways 
 and doings? This is a sign (mmI has not quite 
 left thee, but that he still wait<i uiHin thee to 
 turn thee. Consider, I say, hai4 he niodo a 
 liedge and a wall to stop thee? Has he crosstnl 
 th^e in al. thou puttest thy liand unto? Take 
 it as a aili to turn to him, for by his thus diiing 
 he shows ho has a mind to give thee a better 
 |)ortion. For usually, when (JihI gives up men 
 and rt>!M)lvea to let them alone in the broad 
 way, he gives them ro|>o, and letit them have 
 their (le-<ires in all hurtful things. 
 
 rinrt t'>re take hec«l to this also, that thou 
 ■trive not against this hand of (io«l, but betake , 
 thyself to a seriou.* inquiry- into the cause* of i 
 
 this hand of God upon thee, and incline to 
 think it is because the Lord would have thee 
 look to that which is better than what thou 
 wouldst satisfy thyself withal. When God 
 had a mind to make the prtxligal go home to 
 his father, he sent a famine upon him and de- 
 nied him a bellyful of the husks which the 
 swine did eat. And observe it, now he was in 
 his stniit he bet(M)k him to consideration of the 
 g(MKl that there was in his father's houMe; yea, 
 he resolved to go home to his father, and hia 
 father dealt well with him ; he receivinl him 
 with music and dancing because he luiJ re- 
 ceived him safe and sound. 
 
 G. Hast thou any enticing touches of the 
 word of Gotl upon thy mind? Doth, as it 
 were, some holy word of God give a glance 
 upon thee, aust a smile upon thee, let fall, 
 though it be but one drop, of his favour U|>on 
 thy spirit ; yea, though it stays but one moniont 
 with thee? Oh, then the day of grace is not 
 past, the gate of heaven is not shut, nor God's 
 lu'art and bowels withdrawn from thee as yet. 
 Take heed therefore, and beware that thou 
 make much of the heavenly gift, and of that 
 good word of God of the which he has made 
 thee taste. Beware, I .say, and take heed ; 
 there maybe a falling away for all this; but, I 
 say, OA yet ( itnl has not left thee, as yet he baH 
 not cast thee oil". 
 
 Secondly, With res|>cct to thy dcsiri's, what 
 are they ? Wouldst thou be .saved ? Wouldst 
 thou be saved with a thorough salvation? 
 Wouldst thou be saved fn»m guilt and fdth too? 
 Wcmldst thou be the servant of thy .Sjiviour? 
 Art thou indeed weary of the service of thy 
 old master the devil, sin, and the world? And 
 has these desires put thy soul to the flight? 
 Hast thou through desires betaken thyself to 
 thy heels? Dost lly to him that is a Saviour 
 from the wrath to come for life? If these be 
 thy desires, and if they be unfeigned, fear not. 
 Thou art one of those runaways which Gmj 
 has commanded our Lord to receive, and not 
 to Hcud thee back to the devil thy muster again, 
 but to give thee a place in his house, even the 
 |)lace which liketh thee best, " Thou shall not 
 deliver to his master," says he, "the servuiil 
 which is escapiHl from his nuister unto thee. 
 He shall dwell with theo, even among yuu in 
 that place which he shall cho<we, in one of tliy 
 gateM where it Hkcth him bott ; thou shalt Dot 
 opprcfM him." 
 
 Tliis is a command to the Church, coaM- 
 quently to the Head of the Church; for all 
 commumht from God come to her thtough be* 
 
3(54 
 
 BUXTAN'S COMPLETE WOEKS. 
 
 Head : whence I conclude tjiat as Israel of old 
 was to receive tlie runaway servant who escaped 
 from a heathen master to them, and should not 
 dare to send him back to his master again, so 
 Christ's Church now, and consequently Christ 
 himself, may not, will not, refuse that soul that 
 has made his escape from sin, Satan, the world, 
 and hell unto him, but will certainly let him 
 dwell in his house among his saints, in that 
 place which he shall choose, even where it 
 likcth him best. For he says in another place, 
 " And him that cometh to me I will in nowise 
 ca«t out." "In nowise;" let his crimes be 
 what they will, either for nature, multitude, or 
 the attendance of aggravating circumstances. 
 
 Wherefore if thy desires be firm, sound and 
 unfeigned to become the saved of Christ and 
 his servant, fear not; he will not, he will in 
 nowise, put thee away, or turn thee over to thy 
 old master again. 
 
 Thirdly, As to thy fears, whatever they are, 
 let that be supposed which is supposed before, 
 and they are groundless, and so of no weight. 
 
 Objection. But I am afraid I am not elect or 
 chosen to salvation, though you called me a 
 fool a little before for so fearing. 
 
 Answer. Though election is in order before 
 calling as to God, yet the knowledge of calling 
 must go before the belief of my election as to 
 myself. Wheiefore souls that doubt of the 
 truth of their effectual calling do but plunge 
 themselves into a deej^er labyrinth of confu- 
 sion that concern themselves with their elec- 
 tion; I mean, while they labour to know it 
 before they prove their calling. "Make your 
 calling and (so your) election sure." 
 
 Wherefore, at present lay the thoughts of 
 thy election by, and ask thyself these ques- 
 tions: Do I see my lost condition? Do I see 
 salvation is nowhere but in Christ? Would I 
 share in this salvation by faith in him? And 
 would I, as was said afore, be thoroughly saved 
 —to wit, from the filth as from the guilt? Do 
 I love Christ, his Father, his saints, his words, 
 and his ways? This is the way to prove we 
 are elect. Wherefore, sinner, when Satan or 
 thine own heart seeks to puzzle thee with elec- 
 tion, say thou, I cannot 'tend to talk of this 
 point now, but stay till I know that I am called 
 of God to the fellowship of his Son, and then 
 1 will show you that I am elect, and that ray 
 name is written in the book of life. 
 
 If poor distressed souls will observe this 
 order they might save themselves the trouble 
 of an unprofitable labour under these unreason- 
 able and soul-sinking doubts. 
 
 Let us therefore, upon the sight of our 
 wretchedness, fly and • venturously leap into 
 the arms of Christ, which are now open to 
 receive us unto his bosom, as they M-ere when 
 nailed to the cross. This is coming to Christ 
 for life aright: this is right running away 
 from thy master to him, as was said before. 
 And for this we have a multitude of Sci p- 
 tures to support, encourage, and comfort us Iq 
 our so doing. 
 
 But now let him that doth thus be ^ure to 
 look for it, for Satan will be with him to-mor- 
 row, to see if he can get him again to his old 
 service; and if he cannot do that, then will he 
 enter into dispute with him — to wit, about' 
 whether he be elect to life, and called indeed 
 to partake of this Christ to wdiom he fled for 
 succour, or whether he comes to him of his 
 own presumptuous mind. Therefore we are 
 bid so to come, so to arm ourselves with that 
 armour which God has provided, that we may 
 resist, quench, stand against, and withstand all 
 the fiery darts of the devil. 
 
 If therefore thou findest Satan in this order 
 to march against thee, remember then thou 
 hadst this item about it, and betake thyself to 
 faith and good courage and be sober, and hope 
 to the end. 
 
 Objection. But how if I should have sinned 
 the sin unpardonable, or that called the sin 
 against the Holy Ghost? 
 
 Ansiver. If thou hast, thou art lost for ever; 
 but yet before it is concluded by thee that thou 
 hast so sinned, know that they that would be 
 saved by Jesus Christ through faith in his 
 blood cannot be counted for such. 
 
 1. Because of the promise, for that must not 
 be frustrate; and that says, "And him that 
 cometh to Christ he will in nowise cast out." 
 And again " Whoso will, let him take of the 
 water of life freely." 
 
 But I say, How can these Scrii)tures l)e ful- 
 filled if he that would indeed be saved, as be- 
 fore, has sinned the sin unpardonable? Tl'.e 
 Scriptures must not be made void nor their 
 truth be cast to the ground. Here is a [)ron.."sc 
 and here is a sinner — a promise that says :ie 
 shall not be cast out that comes ; and the sinner 
 comes, wherefore he must be received : conse- 
 quently, he that comes to Christ for life has 
 not, cannot have, sinned that sin for which 
 there is no forgiveness. 
 
 And this might suffice for an answer to any 
 coming soul that fears, though he comes, that 
 he has sinned the sin against the Holy Ghost. 
 
 2. But again, he that has sinned tlie siB 
 
THE JKRUSALKM SISNER SAVED. 
 
 365 
 
 against the Holy Ghost cunnot coine, \vaa no j 
 heart to come, can by ui» meaiw be made will- | 
 ing to come, to Jesus Christ for life, fur that 
 he has received such an opinion of him and 
 of his thiii;,'s as deters and liolds fiim back. 
 
 1st. He counteth this blessed person, this 
 ijon of God, a ma'^ician, a conjurer, a witch, 
 or one that did, when he was in the world, 
 what he did by the power and spirit of the 
 devil. Now he tiuit has this opinion of this 
 Jesus cannot be willing to cast irunself at his 
 feet for lifi-, or to come to hint us tlie only way 
 to (iikI and to salvation. .\iid iieiice it is said 
 again that such an one puts him to open shame 
 and treadeth him underfoot; that is, by con- 
 temning, reprt»aching, vilifying, and despising 
 of him, JUS if ho were the vilest one or the 
 greatest cheat in the worlil; and luis therefore, 
 Its to his esteem of him, calle<l him accursed, 
 trucifie<l him to himself, or c<mnted him one 
 hanged jus one of the worst of malefactors. 
 
 2dly. ilis blood, which is the meritorious 
 cause of num's redemption, even the blood of 
 the everhusling covenant, he counteth an un- 
 holy thing, or that which has no more virtue 
 in it to save a soul from sin than h:Ls the blood 
 of a dog/ For when the apostle says he counts 
 it an unhidy thing, be means he makes it of 
 less value than that of a sheep or a cow, which 
 were clean according to the law; and there- 
 fore must mean that his blood was of no more 
 wortii to him in his account than wius the blood 
 of a tiog, an itss, or a swine, which always wju<, 
 a* to sacrifice, rejected by the God of heaven 
 iLs unholy or unclean. 
 
 Now, he who has no bettor esteem of Jesus 
 I iirist and of his death and blood will not be 
 persuadetl to con»e to him for life or to trust in 
 him for salvation. 
 
 :tdly. Hut further, all this must be done 
 a^ainni manifest tokens to prove the contrary, 
 or after the ahiuing of Gus{)6l light upon the 
 «oul. or .some considerable profe.ssion of him 
 &s the Mi'ssias, or that he was the Saviour of 
 liic world. 
 
 1st. It must be done against manifest tokens 
 to prove the contrary ; and thus the reprobate 
 '••ws committcil it when they saw the works 
 (f<Mi which put ft>rth themselves in him, 
 Hii'l calleil them the works of the devil and 
 Il..l7-bub. 
 
 2dly. It mu.Ht ))c done again.st some shining \ 
 light of the(toM|M*l u|>f)n them. And thus it < 
 M;m ^ith Judas, and with tluwe who, after they j 
 were enlightened and had ta-ntcd and had felt I 
 ■omctbin)^ of the powers of the world to come, I 
 
 fell away from the faith of him and put him 
 to open shame aiid disgrace. 
 
 Iklly. It must also be done after and in op- 
 position to one's own open profession of hinj. 
 " For if after tlmy have e.scaped the pollution 
 of the world through the knowledge of our 
 Lord and Saviour Jesus Christ, they are again 
 entangled therein and overcome, the latter end 
 is worse with them than the beginning; for it 
 had been better for them not to have known 
 the way of righteousness than after they have 
 known it to turn from the holy commandment 
 (which is the W(jrd of failhj delivered unto 
 them." 
 
 4thly. All this nuist be done openly, before 
 witnesses, in the face, sight, and view of the 
 world, by word and act. This is the sin that 
 is unpardonable; and he that hath thus demo 
 can never, it is impossible he ever should, bo 
 renewed again to repentance ; and that for a 
 double rca.son, for such an one doth say he 
 will not, and of him God .says he shall not, 
 have the benefit of salvation by him. 
 
 Ottja'flon, But if this be the sin unpardon- 
 able, why is it called the sin against the Holy 
 Ghost, and not rather the sin against the Son 
 of God ? 
 
 AiiJfwer. It is called "the sin against the 
 Holy Ghost" because such count the worku 
 which he did, which were done by the Spirit of 
 tiod, the works of the spirit of the devil. Also 
 because id I suck as so reject Christ Jesus the 
 Lord, they do it in despite of that testimony 
 which the Holy Ghost has given of him in 
 the holy Scrii)turcs ; for the Sk-'riptures are the 
 breathings of the Holy (ihost, as in all other 
 things, so in that testimony they bear of the 
 person, of the works, suflerings, resurrection, 
 and ascension of Jesus Christ. 
 
 Sinner, this is the sin against the Holy 
 Gho.st. What sayest thou? Hast thou com- 
 mitted it? Nay, I know thou hast not if thou 
 wouldst be saved by Christ ; yea, it is im;H»s<ii- 
 ble thou shouldst have done it if indeed thou 
 wouldst be sjived by him. 
 
 No man am desire to be .'»aved by Him whom 
 he yet judgeth to be an impostor, a magician, 
 a witch. No man can hope for redemption by 
 that blood which he yet counteth an unholy 
 thing. Nor will CJod ever suffer such an one 
 to re|>cnt who Inis, after light and proftwion 
 of him, thus horribly and devil-like couteoincd 
 and tram|>led upon him. 
 
 True, w?»rds, and wan«, and blanphemiiK 
 against this S<»n of man are pardonable, but 
 then they must be done ignomutly and in un« 
 
366 
 
 BUNTAN'S COMPLETE WORKS. 
 
 belief. Also all blasphemous thoughts are 
 likewise such as may be passed by, if the soul 
 afflicted with them indeed is sorry for them. 
 
 All but this, sinner, all but this ! K God 
 had said he will forgive one sin, it had been 
 undeserved grace ; but when he says he will 
 pardon all but one, this is grace to the height, 
 nor is that one unpardonable otherwise but 
 because the Saviour that should save them is 
 rejected and put away. 
 
 • We read of Jacob's ladder ; Christ is Jacob's 
 
 ladder that reacheth up to heaven, and he 
 that refuses to go by this ladder thither Mill 
 scarce by other means get up so high. There 
 is none other name given under heaven among 
 men whereby we must be saved. There is 
 none other sacrifice for sin than his ; he also, 
 and he only, is the Mediator that recon- 
 cileth men to God. And, sinner, if thou 
 wouldst be saved by him, his benefits are thine ; 
 yea, though thou art a great and Jerusalen 
 transgressor. 
 
tttt: ttot,^' war, 
 
 M\i>t: itr 
 
 SHADDAl UPON DIABOLUS, 
 
 roK TIIK 
 
 REGAINING THE METROPOLIS OF Till: WOULD; 
 
 Ull TIIK 
 
 LOSING AND TAKINO AGAIN OF THE TOWN OF MANSOUL. 
 
 I Lavo uaed similitudos. — IIosea xii. 10. 
 
 THE AUTHOR'S PREFACE. 
 
 S4>ME My tlic Pilgrim's Propross Ls not mine, 
 liiiinii»tii)|^aM if I would Hhine 
 In name and fame by the worth of another, 
 Like m>nu' made rich by rohhinR f)f their brother; 
 Or, that i»o fond I am of Ininj; .xiro, 
 I'll father bastard.t; or, if nei-d r«.'<iiiire, 
 ril tell a lie in print to get applaiim;. 
 I fleon\ it: John sineh tlirt-heap never wai» 
 Since God etinvi-rtiil him. Ix't tluH ftiittice 
 To nhow why I my Piii^rim patronize. 
 
 It came fmn> mine own heart, co to my head, 
 And thence into my fmf;cni trickled; 
 Then to my jn>n, from wht-nce immeiliately 
 i)n |>ai>er I did dribble it daintily. 
 
 Manner and matter too wa-* all mine own, 
 Noi wart it nnto any mortal known 
 Till I had done it. Nor did any then, 
 Ily iMMiki, by wit;*, by t<ini;iics, or hand, or jien, 
 Add live wonlit to it, or write half a line 
 Tlii-n-of: the whole and every whit in mine. 
 
 Vl>«o for thit thine eye iii now u{)on, 
 • .ic mattt-r in thin manner came from none 
 But the mmv heart and hvnd, lin^en« and |K-n 
 Am did the utlu-r. NVitne^w all ^ooii men : 
 For nolle in all the world, without a lie, 
 I in !»ay that thi^ i.« mino, exei-piiuK I. 
 
 i write not thii) of any o«tentation. 
 Nor 'cau*e I !«vk of mm their commendation; 
 I do it to kc<*p them from •ucii mirmiiK-, 
 A.4 tempt them will mj name to Houtdalito. 
 
 TO TIIP] READER. 
 
 'Ti« Htrange to me that they that love lo tell 
 Things done of old, yea, and that do excel 
 Their eqimls in historiolopy. 
 Speak not of Maij^oul's warn, but let them lie 
 Dead like old tables, or «uch worthless things 
 That to the reader no advantage bring)*; 
 When men, let them make what tluy will their 
 
 own, 
 Till they ku»)W this* are to themwlvea unknown. 
 
 Of Htories I well know there'rt diverx Bort^i; 
 Some foreign, Pomc domcxtio; ami rcimrU* 
 Arc thereof made aj* fancy leads the writen*, 
 (liy books a man may guess at the inditent.) 
 
 Some will again of that which never was, 
 Nor will be, feign (and that without a cauxc) 
 Such matter, raL-^e such mountains, tell ruch thir.gfl 
 Of men, of laws, of countries and of kings, 
 And in their storj' seem to be so sage. 
 And with such gravity clothe everj- page. 
 That though their frontispiece says all Li vain, 
 Yet to their way disciples they obtain. 
 
 Hut, readers, I have somewhat else lo do 
 Than with vain storii-s thus to trouble you ; 
 What here I say sonxc nun do know so well 
 They can with tears and joy the mory tell. 
 The town of Manooid is well known to maaj, 
 Nor arc her troubles d<)ubte<l <>f by any 
 That are ao|uaintiHl with thoM< hi«torioa 
 That Mansoul and her wan analomiaa. 
 
 MT 
 
568 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Then lend thine ear to what 1 do relate 
 Touching the town of Mansoul and her state ; 
 How she was lost, took cai^tive, made a slave, 
 And how against him set that should her save. 
 Yea, how by hostile ways she did oppose 
 Her Lord, and with his enemy did close. 
 For they are true ; him that will them deny 
 Must needs the best of records vilify. 
 l''or ray part, I myself was in the town. 
 Both when 'twas set up and when pulling down ; 
 I saw Diabolus in his possession. 
 And Mansoul also under his oppression. 
 Yea, I was there when she owned him for lord, 
 And to him did submit with one accord. 
 
 When Mansoul trampled upon things divine, 
 And wallowed in filth as doth a swine, 
 When she betook herself unto her arms, 
 Fought her Emmanuel, despis'd his charms. 
 Then I was there, and did rejoice to see 
 Diibolus and Mansoul so agree. 
 
 Let no man then count me a fable-maker, 
 Nor make my name or credit a partaker 
 Of their derision : what is here in view 
 Of mine own knowledge I dare say is true. 
 
 I saw the Prince's armed men come down 
 By troops, by thousands, to besiege the town. 
 I saw the captains, heard the trumpets sound. 
 And how his forces covered all the ground. 
 Yea, how they set themselves in battle-' ray 
 I shall remember to my dying day. 
 
 I saw the colours waving in the wind, 
 And they within to mischief how combin'd 
 To ruin Mansoul, and to make away 
 Her prinium mobile without delay. 
 
 I saw the mounts cast up against the town. 
 And how the slings were placed to beat it down ; 
 I heard the stones fly whizzing by mine ears, 
 (What's longer kept in mind than got in fears?) 
 I heard them fall, and saw what work they made, 
 And how old Mars did cover with his shade 
 The face of Mansoul ; and I heard her cry, 
 Woe worth the day ! in dying I shall die. 
 
 I saw the battering-rams, and how they play'd 
 To belt ope Ear-gate, and I was afraid, 
 Not only Ear-gate, but the very town. 
 Would by those battering-rams be beaten down. 
 ' I saw the fights, and heard the captains' shout, 
 And in each battle saw who faced about ; 
 I saw who wounded were, and who were slain, 
 And who when dead would come to life again. 
 
 I heard the cries of those that wounded were, 
 (While others fought like men bereft of fear;) 
 And while the cry. Kill, kill ! was in mine ears 
 The gutters ran not so with blood as tears. 
 
 Indeed the captains did not always fight, 
 But then they would molest us day and night : 
 Their cry. Up, fall on, let us take the town ! 
 Kept us from sleeping or frou ying down. 
 
 I was there when the gates were broken ope, 
 And saw how Mansoul then was stript of hope. 
 
 I saw the captains march into the town. 
 How there they fought and did their foes cut down. 
 
 I heard the Prince bid Boanerges go 
 Up to the castle and there seize his foe ; 
 And saw him and his fellows bring him down. 
 In chains of great contempt, quite through the 
 town. 
 
 I sa^v Emmanuel when he possess'd 
 His town of Mansoul, and how greatly bless'd 
 A town this gallant town of Mansoul was 
 When she receiv'd his pardon, lov'd his laws. 
 
 When the Diabolonians were caught. 
 When tried, and when to execution brought, 
 Then I was there ; yea, I was standing by 
 When Mansoul did the rebels crucify. 
 
 I also saw Mansoul clad all in white, 
 And heard her Prince call her his heart's delight ; 
 I saw him put upon her chains of gold, 
 And rings and bracelets, goodly to behold. 
 
 W^hat shall I say ? I heard the people's cries, 
 And saw the Prince wij)e tears from Mansoul'a 
 
 eyes ; 
 I heard the groans and saw the joy of many. 
 Tell you of all I neither will nor can I ; 
 But by what here I say you well may see 
 That Mansoul's matchless wars no fables be. 
 
 Mansoul the desire of both princes was — 
 One keep his gain would, t'other gain^is loss • 
 Diabolus would cry. The town is mine ; 
 Emmanuel would plead a right divine 
 Unto his Mansoul; then to blows they go. 
 And Mansoul cries. These wars M'ill me undo. 
 
 Mansoul ! her wars seemed endless in her eyes ; 
 She's lost by one, becomes another's prize. 
 And he again that lost her last would swear, 
 Have her I will, or her in pieces tear. 
 
 Mansoul ! it was the very seat of war, 
 Wherefore her troubles greater were by far 
 Than only where the noise of war is heard. 
 Or where the shaking of a sword is fear'd, 
 Or only where small skirmishes are fought. 
 Or where the fancy fighteth Avith a thought. 
 
 She saw the swords of fighting-men made red, 
 And heard the cries of those with them wounded ! 
 Must not their frights then be much more by far 
 Than theirs who to such doings strangers are, 
 Or theirs that hear the beating of a drum, 
 But not made fly for fear from house or home? 
 
 Mansoul not only heard the trump.ets sound. 
 But saw her gallants gasping on the ground ; 
 Wherefore we must not think that she could rest 
 With them whose greatest earnest is but jest ; 
 Or where the blust'ring threat'ning of great wars 
 Do end in parleys or in wordy jars. 
 
 Mansoul ! her mighty wars they did portend 
 Her weal or woe, and that world without end ; 
 
THE llDLY WAR. 
 
 369 
 
 \\Tierefore she must be more concern'd than ihc y 
 ^Vho5e fears btgin and end thu scHVame dav, 
 Or where none other harm doth come to him 
 Tliat L-i engag'd but lo.<s of life or limb, 
 A-i all muAt needs confess that now do dwell 
 III UniverHC, and can this story tell. 
 
 Count uie not then with them that to amaze 
 Tlie people set them on the stars to gnzc, 
 Insiruiatini; with much confitlenc« 
 That each of them is now the residence 
 Of some brave creatures; yea, a world they will 
 II:ivo in each star, though it l>e pxst their skill 
 To make it manifest to any man 
 Th:tt rea'on huth or tell his linguni am. 
 
 iJijt I have ttHJ long luld thee in the porch. 
 Ami kept ihec from the sunshine with a torch. 
 Well, now, go forward, step within the door, 
 Antl there behold live hundred times uuKh uiur 
 Of all sorts of sucii inward rarities 
 Ah plea.se the mind will, and will feed the »_. >., , 
 With tho-e which, if a Christian, thou wilt see 
 Not small, but things of greatest moment be 
 Nor do thou go to work without niy key, 
 (In mysteries men wxm do lose tlieir way ;) 
 And also turn it right, if thou wouldst know 
 My riddle, and wouldst with my luil'er plough. 
 It lies there in the window: fare tlue well; 
 My next may be to ring thy px-sing UM. 
 
 JOHN lil NYAN. 
 
THE HOLY WAR. 
 
 Ik my travels, aa T walked througli many re- 
 gions and countries, il was my chance to hap- 
 pen into that famous continent of Universe. 
 A very large and spacious country it is. It 
 lieth between the two poles, and just amidst 
 the four points of the heavens. It is a place 
 well watered and richly adorned with hills and 
 valleys, bravely situate ; and for the most part 
 (at least where I was) very fruitful, also well 
 peopled and a very sweet air. 
 
 The people are not all of one complexion, 
 nor yet of one language, mode, or way of re- 
 ligion ; but differ as much, it is said, as do the 
 planets themselves. Some are right, and some 
 are wrong, even as it happeneth to be in lesser 
 regions. 
 
 In this country, as I said, it was my lot to 
 travel, and there travel I did, and that so long, 
 even till I learned much of their mother 
 tongue, together with the customs and man- 
 ners of them among whom I was. And to 
 speak the truth, I was much delighted to see 
 and hear many things which I saw and heai'd 
 among them ; yea, I had, to be sure, even lived 
 and died among them (so was I taken with 
 them and their doings) had not my Master 
 sent for me home to his house, there to do busi- 
 ness for him and to oversee business done. 
 
 Now there is in this gallant country of Uni- 
 verse a fair and delicate town, a corporation, 
 called Mansoul — a town for its buildings so 
 jcurious, for its situation so commodious, for its 
 privileges so advantageous — I mean with ref- 
 erence to its original — that I may say of it, as 
 was said before of the continent in which it is 
 placed, there is not its equal under the whole 
 heaven. 
 
 As to the situation of this town, it lieth just 
 between the two worlds, and the first founder 
 and builder of it, so far as by the best and 
 most authentic records I can gather, was one 
 Bhaddai, and he built it for his own delight. 
 He made it the mirror and glory of all that 
 he made, even the top-piece beyond anything 
 else that he did in that country : yea, so goodly 
 370 
 
 a town was Mansoul when it was first built 
 that it is said by some the gods, at the setting 
 up thereof, came down to see it and sang for 
 joy. And as he made it goodly to behold, so 
 also mighty to have dominion over all the 
 country round about. Yea, all were com- 
 manded to acknowledge Mansoul for their 
 metropolitan ; all were enjoined to do homage 
 to it; ay, the town itself had positive commis- 
 sion and power from her King to demand ser- 
 vice of all, and also to subdue any that any- 
 wise denied to do it. 
 
 There was reared up in the midst of this 
 town a most famous and stately palace ; for 
 strength it might be called a castle ; for pleas- 
 antness, a paradise ; for largeness, a place so 
 copious as to contain all the world. ^This place 
 the King Shaddai intended for himself alone, 
 and not another with him ; partly because of 
 his own delights, and partly because he would 
 not that the terror of strangers should be upon 
 the town. This place Shaddai made also a 
 garrison of, but committed the keeping of it 
 only to the men of the town. 
 
 The wall of the town was well built ; yea, so 
 fast and firm was it knit and compact together 
 that had it not been for the townsmen them- 
 selves, they could not have been shaken or 
 broken for ever. 
 
 For here lay the excellent wisdom of him 
 that built Mansoul, that the walls could never 
 be broken down nor hurt by the most mighty 
 adverse potentates unless the townsmen gave 
 consent thereto. 
 
 This famous town of Mansoul had five gates 
 in at which to come, out at which to go ; and 
 these were made likewise answerable to the 
 walls — to wit, impregnable, and such as could 
 never be opened or forced but by the will and 
 leave of those within. The names of the gates 
 were these : Ear-gate, Eye-gate, Mouth-gate, 
 Nose-gate, and Feet-gate. 
 
 Other things there were that belonged to 
 the town of Mansoul, which if you adjoin to 
 these will yet give further demonstration to 
 
THE HOLY WAR. 
 
 371 
 
 ftU of tlic j?l<)iy and strcugth of the place. It 
 had always a sutlicioncy of provisions within 
 its walls ; it had the best, most wholesome 
 and excellent law that then was extant in the 
 world. There was not a rascal, rogue, or 
 traitorous person then within its walls; they 
 were all true men, and fitst joined together, 
 and this, you know, is a great matter. And 
 to all these it had always (so long as it had 
 the goodness to keep true to Shaddai the King) 
 his countenance, hit) protection, and it was his 
 delight, &v. 
 
 Well, ui)on a time there wiu< one l)ial>olus, 
 a mighty giant, made an iL>^<ault upon this 
 famous town of .Mansoul to take it and make 
 it his own habitation. This giant was king 
 of the dark regions, ami a m<vst raving prince 
 he was. We will, if you please, first dis- 
 conrse of the original of this Diabolus, and 
 then of his taking of this famous town of 
 Mansoul. 
 
 This Diaholus is indeed a grand and mighty 
 prince, and yet both p<K)r and beggarly. As 
 to his original, he was at first one of the ser- 
 vants of King Shaddai, made, and taken, and 
 put by him into most high and mighty place; 
 yea, wjuh pnt into such principalities as be- 
 longeil to %lie l)ost i>f his territories and do- 
 minions. This Diabolus w:ts made son of the 
 morning, and a bnive place he had of it; it 
 brought him much glory and gave him much 
 brightness, an income that might have con- 
 tente«l his Luoiferian heart, had it not been 
 iu.natiable and enlarged as hell itself. 
 
 Well, he seeing himself thus exalted to 
 greatness and honour, and raging in his mind 
 for higher state and degree, what doth he but 
 begin to think with him.self how he might be 
 »et up as Lord over all, and have the sole 
 power under Shaddai. (Now that did the 
 King reserve for his S»n, yea, and h.-id al- 
 ready bestowed it U|Mm him.) Wherefore, he 
 first consults with himself what had best to 
 DC done, and then breaks his mind to nomc 
 other of his companions, to the which they 
 aUt agroe<l. So in fine they came to this 
 iMUe, that they should make an attempt upon 
 the King'* .*v)n to destroy him, that the in- 
 heritnncu mi«ht be theini. Well, to be short, 
 the treitson, as I said, wojs concluded, the time 
 appointed, the word given, the rebels ren- 
 dezvoused, and the aaitault attempted. Now 
 the King and bin Son, being all and always 
 eye, could not but di«4>ern all pa<<j«ages in his 
 dominion'*; ' iways luve for his 
 
 Bon OM for hill. -, at what he sow. 
 
 but be greatly provoked and offended ; where 
 fore what does he but takes iheiii in the very 
 nick, and the first trip that they made toward 
 their design convicta them of their treason, 
 horrid rebellion, and conspiracy that they had 
 devist'd an<l now attempted to put into prac- 
 tice, and cjusts them all together out f>f all 
 place of trust, benefit, honour, and preferment. 
 This done, he banishes them the court, turn* 
 them down into the horrible piti«, asfast Ik)udi1 
 in chains, never more to expect the leant 
 favour from his hands, but to abide the judg- 
 ment that he had appointed, and that for ever 
 and ever. 
 
 Now, they being thus cast out of all place 
 of trust, profit, and h(in«»ur, and al-so knowing 
 that they h.nd lost their prince's favour for 
 ever, being banished his courts and cast down 
 to the horrible pit«, you may be sure they 
 woulil now a<ld to their former priile what 
 malice and rage against Shaddai, and against 
 his Son, they could. Wherefore, roving and 
 ranging in much fury from place to place, (if 
 l)erhaps they might find something that waa 
 the King's, to revenge, by spoiling of that, 
 themselves on him,) at last they happened 
 into this .spacious country of Universe, and 
 steer their course towards the town of Man- 
 soul ; antl considering that that town was one 
 of the chief works and delightji of King Shad- 
 dai, what do they but, after counsel taken, 
 make an assault upon that : I say, they knew 
 that Man.soul belonge<l unto Shaddai, for they 
 were there when he built it and beaulitied it 
 for himself So when they had found the 
 place they shouted horribly for joy, and 
 roared on it a.s a lion upon the prey, saying, 
 Now we have found the prize and how to be 
 revenged on King Shaddai for what he hath 
 done to us. So they sat down and calleil a 
 council of war, and considered with them- 
 selves what ways and methods they had best 
 to engage in for the winning to themselves 
 this famous town of Man.soul; and these four 
 things were then propounded to be conaid- 
 ered of : 
 
 1. Whether they had best, all of them, to 
 show themselves in this design to the town of 
 Man.soul? 
 
 2. Whether they had best to go and sit 
 down against Mansoul \<\ tl- ir now ragged 
 and In'ggarly guise? 
 
 3. Whether they ha«l i • -: -;: w to Mansoul 
 their intentions and what (le-.i;;ii they ranik 
 alxjut, or whether to assault it with words oud 
 wavs of deceit? 
 
S72 
 
 BUNYAN'S COMPLETE WORKS. 
 
 4. Whetlier they bad not best, to some of 
 tbeir companions, give out private orders to 
 take the advantage, if tbey see one or more of 
 the principal townsmen, to sboot them, if 
 thereby they should judge their cause and 
 design will the better be promoted ? 
 
 It was answered to the first of these pro- 
 posals in the negative — to wit, that it would 
 not be best that all should show themselves 
 before the town, because the appearance of 
 many of them might alarm and fright the 
 town ; whereas a few, or but one of them, was 
 not likely to do it. And to enforce this advice 
 to take place, it was added further that if 
 Mansoul was frightened or did take the alarm, 
 it is impossible, said Diabolus, (for he spake 
 now,) that we should take the town, for that 
 none can enter into it without its own con- 
 sent. Let therefore but few or but one 
 assault Mansoul, and in mine opinion, said 
 Diabolus, let me be he. Wherefore to this 
 they all agreed ; and 
 
 Then to the second proposal they came — 
 namely, Whether they had best to go and sit 
 down before Mansoul in their now ragged and 
 beggarly guise? To which it was answered 
 also in the negative. By no means ; and that 
 because, though the town of Mansoul had 
 been made to know, and to have to do before 
 now, with things that are invisible, they did 
 never as yet see any of their fellow- creatures 
 in so sad and rascally a condition as they. 
 And this was the advice of that fierce Alecto. 
 Then said Apollyon, The advice is pertinent; 
 for even one of us, appearing to them as we 
 are now, must needs both beget and multiply 
 such thoughts in them as will both put them 
 into a consternation of sjiirit, and necessitate 
 them to put themselves upon their guard ; and 
 if so, said he, then, as my Loi'd Alecto said 
 but now, it is in vain for us to think of taking 
 the town. Then said that mighty giant Beel- 
 zebub, The advice that already is given is safe, 
 for though the men of Mansoul have seen such 
 things as we once were, yet hitherto they did 
 never behold such things as we now are ; and 
 it is best, in mine opinion, to come upon them 
 in such a guise as is common to and most fa- 
 miliar among them. To this when they had 
 consented, the next thing to be considered 
 was, in what shape, hue, or guise, Diabolus 
 had best to show himself when he went about 
 to make Mansoul his own. Then one said 
 
 of some of those creatures that they of ine 
 town had dominion over ; for, quoth he, these 
 are not only familiar to them, but being under 
 them they will never imagine that an attempt 
 should by them be made upon the town ; and 
 to blind all, let him assume the body of one 
 of those beasts that Mansoul deems to be 
 wiser than any of the rest. This advice was 
 applauded of all; so it was determined that 
 the giant Diabolus should assume the dragon, 
 for that he was in those days as familiar with 
 the town of Mansoul as now is the bird with 
 the boy. For nothing that was in its primi- 
 tive state was at all amazing to them. 
 
 Then they proceeded to the third thing, 
 which was, Whether they had best to show 
 their intentions or the design of his coming 
 to Mansoul or no ? This also was answered in 
 the negative, because of the weight that was 
 in the former reasons — to wit, for that Man- 
 soul were a strong people, a strong people in a 
 strong town, whose wall and gates were im- 
 pregnable, (to say nothing of their castle,) nor 
 can they by any means be won but by their 
 own consent. Besides, said Legion, (for he 
 gave answer to this,) a discovery of our inten- 
 tions may make them send to their King for 
 aid, and if that be done I know quickly what 
 time of day it v/ill be with us. Therefore let 
 us assault them in all pretended fairness, cov- 
 ering of our intentions with all manner of lies, 
 flatteries, delusive words, feigning of things 
 that never will be, and promising of that to 
 them that they shall never find. This is the 
 way to win Mansoul, and to make them of 
 themselves to open their gates to us ; yea, and 
 to desire us too to come in to them. Arid the 
 reason why I think that this project will do 
 is, because the people of Mansoul now are every 
 one simple and innocent, and all honest and 
 true ; nor do they as yet know what it is to be as- 
 saulted with fraud, guile and hypocrisy. They 
 are strangers to lying and dissembling lips; 
 wherefore we cannot, if thus we be disguised, 
 by them at all be discerned ; our lies shall go 
 for true sayings, and our dissimulations for up- 
 right dealings. What we promise them they 
 will in that believe us, especially if in all our 
 lies and feigned words we pretend great love to 
 them, and that our d&sign is only their advan- 
 tage and honour. Now there was not one bit 
 of reply against this; this went as current 
 down as doth the water down a steep descent. 
 
 one thing, and another the contrary ; at last,')^ Wherefore they go to consider of the last 
 Lucifer answered that in his opinion it was proposal, which was. Whether they had not 
 best that his lordship should assume the body I best to give out orders to some of their com- 
 
THE HOLY WAR. 
 
 373 
 
 pany to shoot some one or more of the princi- 
 piil of tlic townsmen, if they judge that their 
 cause may be prom<»tcd thereby? This was 
 carried in the affirmative, and the man that 
 was dosiijru.d by this stratagem to be destroyed 
 was one Mr. Kcsistance, otlierwise caUed Cap- 
 tain Resistance. And agnreat man in Mansoul 
 this Captain Resistance was, and a man that 
 the giant Diabolus and his band more feaft'd 
 tiian they feared tlie wljole town of Mansoul 
 besides. Now who shouKt be the actor to do 
 the murder? Tiuit was the next : and tiu-y ap- 
 pointed one Tisiphone, a fury of the hike, to 
 do it. 
 
 They thus having ended tlieir oimneil «»f war, 
 rose up and assayed to do as tliey liad deter- 
 mine*! : they niarehed towanls Mansoul, but 
 all in a manner invisible, save one, only one; 
 nor did he approach the town in bis own like- 
 ness, but under the shape ami in tlie body of a 
 dragon. So they drew up and set down before 
 l-^r-g:itc, for that was the place of hearing for 
 all without the town, as Eyo-gate was the place 
 of perspection. So, as I said, he came up with 
 his train to the gate, and laid his and)Uscado 
 for Captain Ri»sistance within bowsbot of the 
 town. Tins done, the giant ascended up dose 
 to the gate and called to the town of Mansoul 
 for audience. Nor took he any with him but 
 one Ill-pause, who was his orator in all diffi- 
 cult matters. Now, as I said, he being come 
 up to the gate, (as the n»anner of those times 
 was,^ sounde<l his trunipet for audience. At 
 wbich the chief of the town of Mansoul, such 
 as my Lord Innocent, my Lord Will-be-will, 
 my lord njayor, Mr. Recorder, and Captain 
 Resistance, came down to the wall to see who 
 was there and what was the matter. And my 
 Lortl Will-be-will, when he had looked over 
 and saw who st«KKl at the gate, demanded 
 wliat he wan, wherefore he wah come, and why 
 he roused the town of Man.soul with so unusual 
 a sound? 
 
 l)ialK>lus then, an if he had been a lamb, 
 began his oration and .said : Cientlemen of the 
 famous town of Man.s«)ul, I am, as you nuiy 
 perceive, no far dweller from you, but near, 
 and one that Ls Ixmnd by the King to do you 
 my homage and what »er\'icc I can ; wherefore, 
 that I mar bo faithful to myself and to you, I 
 have somewhat of concern to impart unto you. 
 Wi 'rant me your auilienee and hear 
 
 ni' And fir?»t, I will assure you, it 
 
 is nut mvrtelf. but vou ; not mine, but vour ad- 
 vantage that I seek by what I now do, as wilt 
 full well bo made inanifcat bv that I have 
 
 opened my mind uui.. n..u. For, gentlemen, 
 I am, to tell you the truth, come to show you 
 how you may obtain great and ample deliver- 
 ance from a bondage that, unawari>s to your- 
 selves, you are captivated and enslaved under. 
 At this the town of Mansoul began to prick 
 up its ears: And what is it, pray, what is it? 
 thought they. And he said, I liavc somewhat 
 to say to you concerning your King, concern- 
 ing his law, and also touching yourselvea. 
 Touching your King, I know be is a great and 
 potent, but yet all tbat he hath said to you ia 
 neither true nor yet for your advantage. 1. It 
 is not true, for that wherewith he hath hitherto 
 awed you shall not como to pa-s nor be ful- 
 filled, though yfui do the thing that he hath 
 forbidden. Rut if there was danger, what a 
 slavery it is to live always in fear of the great- 
 estof punishments for doing so small and trivial 
 a thing as eating of a little fruit is! 2. Touch- 
 ing his laws, this I say further, they arc both 
 unreasonable, intricate, and intolerable — un- 
 reasonable, as was hinted before, for that the 
 punishment is not proportioned to the otl'ence. 
 There is great dilVerence and disproportion be- 
 twixt the life and an aj>ple, yet the one must 
 go for the other by the law of your Shaddai. 
 But it is also intricate, in that he saith, first, 
 you may eat of all, and yet after forbids the 
 eating of one. And then, in the last place, it 
 must needs be intolerable, forasmuch as that 
 fruit which you are forbidden to eat of (if you 
 are forbidden any) is that, and that alone, 
 which is able by your eating to minister to you 
 a good OS yet unknown by you. This is mani- 
 fest by the very name of the tree ; it is called 
 "the tree of knowledge of gootl and evil;" 
 and have you that knowle<lge as yet? No, no, 
 nor can you conceive how good, how pleasant, 
 and how much to be desired to make one wise 
 it is, .HO long as you stand by your King's com- 
 mandment. ''Why should you be holden in 
 ignonince and blindness? Why should you 
 not be enlarged in knowle<Jge and understand* 
 ing? And now, ah ! ye inhabitants of the 
 famous town of Mansoul, to speak nn>re par- 
 ticularly to yourselves, you are not a free j>eo- 
 ple : you are kept both in bondage ancl slavery, 
 and that by a grievous threat, no reason being 
 annexed but So I will have it, so it shall be. 
 And is it not grievous to think on, that that 
 very thing that you are forbitjden to <l«i, might 
 you but do it, would yield you Ixtth wJMlnni 
 and honour? fi>r then y«»ur eyes will W opined 
 and you shall \ye as ginLi. N<iw, since this is 
 thu«, quoth he, can you be kept by any prioM 
 
374 
 
 BUNYAN'S COMPLETE WORKS. 
 
 in more slavery and in greater bondage than 
 you are under this day ? You are made un- 
 derlings and are wrapt up in inconveniences, 
 as I have well made appear. For what bond- 
 age greater than to be kept in blindness? 
 Will not reason tell you that it is better to 
 have eyes than to be without them, and so be 
 at liberty to be better than to be shut up in a 
 dark and stinking cave ? 
 
 And just now, while Diabolus was speaking 
 these words to Mansoul, Tisiphone shot at 
 Captain Resistance where he stood on the gate, 
 and mortally wounded him in the head; so 
 thai he. to the amazement of the townsmen 
 and the encouragement of Diabolus, fell down 
 quite dead over the wall. Now, when Captain 
 Eesistance was dead, (and he was the only 
 man of war in the town,) poor Mansoul was 
 left wholly naked of courage, nor had she now 
 any heart to resist. But this was as the devil 
 would have it. Then he, Mr. Ill-p ause, that 
 Diabolus brought with him, who was his ora- 
 tor, addressed himself to speak to the town of 
 Mansoul ; the tenor of whose speech here fol- 
 lows : 
 
 Gentlemen, quoth he, it is my master's hap- 
 piness that he hath this day a quiet and teach- 
 able auditory, and it is hoped by us that we 
 shall prevail with you not to cast off good 
 advice. My master has a very great love for 
 you, aud although, as he very well knows, that 
 he runs the hazard of the anger of King Shad- 
 dai, yet love to you will make him do more 
 than that. Nor doth there need that a word 
 more should be spoken to confirm for truth 
 what he hath said ; there is not a word but 
 carries in it self-evidence in its bowels: the 
 very name of the tree may put an end to all 
 controversy in this matter. I therefore at this 
 time shall only add this advice to you, under 
 and by the leave of my lord, (and with that he 
 made Diabolus a very low congee.) Consider 
 his words, look on the tree and the promising 
 fruit thereof; remember also that yet you 
 know but little, and that this is the way to 
 know more ; and if your reasons be not con- 
 quered to accept of such good counsel, you are 
 not the men that I took you to be. 
 
 But when the townsfolk saw that the tree 
 was good for food, and that it was pleasant to 
 the eye, and a tree to be desired to make one 
 wise, they did as old Ill-pause advised ; they 
 took and did eat thereof. Now this I should 
 have told you before, that even then, when 
 this Ill-pause was making of his speech to the 
 townamen, my Lord Innocency, whether by a 
 
 shot from the camp of the giant, or from a 
 sinking qualm that suddenly took him, or 
 rather by the stinking breath of that treach- 
 erous villain old Ill-pause, (for so I am most 
 apt to think,) sunk down in the place where 
 he stood, nor could he be brought to life again. 
 Thus these two brave men died. Brave men I 
 call them, for they were the beauty and glory 
 of 'Mansoul so long as they lived therein ; nor 
 did there now remain any more a noble spirit 
 in Mansoul; they all fell down and yielded* 
 obedience to Diabolus, and became his slaves 
 and vassals as you shall hear. 
 
 Now, these being dead, what do the rest of 
 the townsfolk but as men that had found a 
 fool's paradise? They presently, as afore was 
 hinted, fell to prove the truth of the giant's 
 words; and first they did as Ill-pause had 
 taught them; they looked, they considered, 
 they were taken with the forbidden fruit, they 
 took thereof, and did eat ; and having eaten, 
 they became immediately drunken therewith ; 
 so they opened the gate, both Ear-gate and 
 Eye-gate, and let in Diabolus with all his 
 bands, quite forgetting their good Shaddai, his 
 law, and the judgment that he had annexed 
 with solemn threatening to the breach thereof. 
 
 Diabolus having now obtained entrance in at 
 the gates of the town, marches up to the mid- 
 dle thereof, to make his conquest a.s sure as he 
 could ; and finding by this time the affections 
 of the people warmly inclining to him, he, as 
 thinking it was best striking while the iron 
 was hot, made this further deceivable speech 
 unto them, saying, Alas ! my poor Mansoul ! I 
 have done thee indeed this service as to pro- 
 mote thee to honour and to greaten thy libertj- ; 
 but, alas ! alas ! poor Mansoul ! thou wantest 
 now one to defend thee ; for assure thyself that 
 when Shaddai shall hear what is done he will 
 come; for sorry will he.be that thou hast 
 broken his bonds and cast his cords away from 
 thee. What wilt thou do? Wilt thou, after 
 enlargement, suffer thy privileges to be in- 
 vaded and taken away ? or what wilt thou re- 
 solve with thyself? Then they all with one 
 consent said to this bramble, " Do thou reign 
 over us." So he accepted the motion, and be- 
 came king of the town of Mansoul. This being 
 done, the next thing was to give him possession 
 of the castle, and so of the whole strength of 
 the town. Wherefore into the castle he goes, 
 (it was that which Shaddai built in Mansoul 
 for his own delight and pleasure;) this now 
 was become a den and hold for the giant 
 Diabolus. 
 
THE HOLY WAR. 
 
 375 
 
 Now, having got possession of this stately 
 palace i)r ta.stle, what doth he but make it a 
 garriuon lor himself, and strengthens and forti- 
 fies it with all sort* of pmvision against the 
 King Sluuldai, or those that should endeavour 
 tile regaining of it to him and his obedience 
 again. 
 
 This done, but not thinking himself yet 
 secure enough, in the next place he bethinks 
 himself of new modelling the town ; and so he 
 does, setting up one and putting down another 
 •t ple2UHUre. Wherefore my lord mayor, wh(»se 
 name was my Lord Understanding, and Mr. 
 Recorder, whose name was Mr. Conscience, 
 those he puts out of place and power. 
 
 As for my lord uniyor, though he wa^i an 
 unileDitanding man, and one too that had com- 
 plieil with the re^t of the town of .Mansoul in 
 admitting the giant into the town, yet Diaholus 
 thought not fit to let him abide in his former 
 lustre and glon,', because he was a seeing man. 
 Wherefore he darkened it, not only by taking 
 from him his ollice and power, but by building 
 of an high and strong tower just behin<l the 
 aun's retlections and the windows of my lonl's 
 palace; by which means his house and all, and 
 the whole of his habitation, wils made as dark 
 as darkni^ss itself; and thus, being alienated 
 trom the light, he became as one that was born 
 blind. To this his house my lord wius confined 
 as to a prison, nor might he upon his parole 
 go farther than within his own bounds. And 
 now, had he an heart to do for Mansoul, what 
 could he do for it, or wherein could he be 
 profitable to her? So, then, so long aa Man- 
 soul was under the i)ower and government of 
 l>iabolus, (and so long it wa.4 under him as it 
 w:uH obeilient to him, which wan even until by 
 a war it was rescued out of lii> hand,) so long 
 mv lord mayor was ratlur an impediment in 
 tlian an advantiige to tli.- f.iUi >;!- t.Avn 4" M;iii- 
 
 il. 
 
 As for Mr. Recordii, iMi-M- i.ui i.nu >>,i.-i 
 
 Ncn he was a man well read in the laws of 
 his King, and also a man of courage and faith- 
 fulness to sp«iik truth at every occasion ; an«i 
 he had a tongue at bravely hung as he had an 
 heail filled with judgment. Now ihi^ man 
 Dialxiliu could by no means abide, becau.so, 
 thitugh he gave his coniM>nt U* his coming into 
 the town, yet he could not, by all wileM, trials, 
 and d< vji-i-s that he could use, make him 
 wholly lii- own. True, he was much dcgene- 
 nittxl from his former King, and also much 
 i>lt>aiioil w^ith many of the giant's laws and scr- 
 e. But all this would not do, foranniuch as 
 
 he yam not wholly his. IK' woidil now and 
 then think upon i?haddai, and have dread of 
 his law upon him, and then he would speak 
 with a voice as great against Diaholus as whea 
 a lion roareth ; yea, and would alto at certain 
 timi-s, when his fits were U|)on him, (for you 
 must know that sometimes he had teriiblo 
 fits,) make the whole town of Mansoul shake 
 with his voice. And therefore the new king 
 of Mansoul could not abide him. 
 
 Diabolus therefore feared the recorder more 
 than any that was left alive in the town of 
 Mansoul, because, as I said, his wordii did 
 shake the whole town; they were like the 
 rattling thunder and also like thunderclaps. 
 Since, therefore, the giant couhl not make 
 him wholly his own, what doth ho do but 
 studies all that ho could to debauch the old 
 gentleman, and by debauchery to stupefy his 
 mind and more harden his heart in ways of 
 vanity. And as he attempted, so he accom- 
 plished his design. He debauched the man, 
 and by little and little so drew him into sin 
 and wickedness that at last he was not only 
 debauched as at first, and so by consetjucnce 
 detiled, but was almost (at last, I say) past all 
 conscience of sin. And this was the farthe«t 
 Diabolus could go. Wherefore he bethinks 
 him of another project, and that was, to jht- 
 suadc the men of the town that Mr. Recorder 
 was mad, and so not to be regarded. And for 
 this he urged his fits, and siiid, If he be him- 
 self, why doth he not do tlius always? But, 
 tpioth he, as all mad folks have their fits and 
 in them their raving language, so hath this 
 old and doating gentleman. Thus by one 
 means or another he quickly got Mansoul to 
 slight, neglect, and despise whatever Mr. Re- 
 corder could say ; for, besides what already you 
 have heard, Diabolus luul a way to make the 
 old gentleman when he was merry unsay and 
 deny what 60 in his fit^ had alFirmed. And 
 indeed tlii^ was the next way to make himself 
 ridiculous, and to cause that no man should 
 regard him. Also now he never spake freely 
 for King Sha<ldai, but always by force and 
 constraint. IU.sides, he would at <»ne tinie Iw 
 hot against that at which at another he would 
 hold his peace, so uneven was he now in his 
 doingit. Sometimes he would be as if fast 
 asleep, and again sometimes as dead, cvco 
 then when the whole town of Mansoul was in 
 her career after vanity and in her dance after 
 the giant's pipe. 
 
 Wherefore, »4>metime)i when Mansoul did 
 vae to bo frightini with the thundering voice of 
 
176 
 
 BUNYAN'S COMPLETE WORKS. 
 
 the recorder that was, and when they did tell 
 Diabolus of it, he would answer. That what 
 the old gentleman said was neither of love to 
 him nor pity to them, but of a foolish fondness 
 that he had to be i>rating; and so would hush, 
 Btill, and put all to quiet again. And that he 
 might leave no argument unurged that might 
 tend to make them secure, he said, and said it 
 often, Mansoul ! consider that notwithstand- 
 ing the old gentleman's rage and the rattle of 
 his high and thundering words, you hear 
 nothing of Shaddai himself; Avhen, liar and 
 deceiver that he was, every outcry of Mr. Re- 
 corder against the sin of Mansoul was the voice 
 of God in him to them. But he goes on and 
 Bays, You see that he values not the loss nor 
 rebellion of the town of Mansoul, nor Avill he 
 trouble himself with calling of his town to a 
 reckoning for their giving up themselves to 
 me. He knows that though ye were his, now 
 you are lawfully mine ; so, leaving us one to 
 another, he now hath shaken his hands of us. 
 
 Moreover, Mansoul! quoth he, consider 
 how I have served you, even to the utmost of 
 my power, and that with the best that I have, 
 could get, or procure for you in all the world. 
 Besides, I dare say that the laws and customs 
 that you now are under, and by which you do 
 homage to me, do yield you more solace and 
 content than did the paradise that at first you 
 possessed. Your liberty also, as yourselves do 
 very well know, has been greatly widened and 
 enlarged by me. Whereas I found you a pent- 
 up people, I have not laid any restraint upon 
 you ; you have no law, statute, or judgment of 
 mine to fright you ; I call none of you to ac- 
 count for your doings, except the madman — 
 you know who I mean : I have granted you to 
 live, each man, like a prince in his own, even 
 with as little control from me as I myself have 
 from you. 
 
 And thus would Diabolus hush up and quiet 
 fche town of Mansoul when the recorder that 
 was did at times molest them ; yea, and with 
 such cursed orations as these would he set the 
 whole town in a rage and fury against the old 
 gentleman ; yea, the rascal crew at some times 
 would be for destroying of him. They have 
 often wished (in my hearing) that he had lived 
 a tliousand miles off from them ; his company, 
 his words, yea the sight of him, and especially 
 when they remembered how in old times he 
 did use to threaten and condemn them, (for all 
 he was now so debauched,) did terrify and 
 Afflict them sore. 
 
 But all wishes were in vain; for I do not 
 
 know how, unless by the power of Shaddai 
 and his wisdom, he was presei-\'ed in being 
 amongst them. Besides, his house was as 
 strong as a castle, and stood hard to a strong- 
 hold of the town. Moreover, if at any time 
 any of the crew or rabble attempted to make 
 him away, he could pull up the sliices and let 
 in such floods as would drown all round about 
 him. ' 
 
 But to leave Mr. Eecorder, and to come to 
 my Lord Will-be-will, another of the gentry 
 of the famous town of Mansoul, This Will- 
 be-will was as high born as any man in Man- 
 soul, and was as much, if not more, a freeholder 
 than many of them were. Besides, if I re- 
 member my tale aright, he had some privilege 
 peculiar to himself in the famous town of 
 Mansoul. Now, together with these, he was a 
 man of great strength, resolution, and courage, 
 nor in his occasion could any turn him away, 
 But I say, whether he was jjroud of his estate, 
 privileges, strength, or what, (but sure it was 
 through pride of something,) he scorns now to 
 be a slave in Mansoul, and therefore resolves 
 to bear office under Diabolus, that he might 
 (such an one as he was) be a petty ruler and 
 governor in Mansoul. And (headstrong man 
 that he Avas) thus he began betimes ; for this 
 man, when Diabolus did make his oration at 
 Ear-gate, was one of the first that was for con- 
 senting to his words and for accepting of his 
 counsel as wholesome, and that was for the 
 opening of the gate and for letting him into 
 the town. Wherefore Diabolus had a kindness 
 for him, and therefore he designed for him a 
 place ; and perceiving the valour and stoutness 
 of the man, he coveted to have him for one of 
 the great ones, to act and do in matters of the 
 highest concern. 
 
 So he sent for him, and talked with him of 
 that secret matter that lay in his breast. But 
 there needed not much persuasion in the case, 
 for as at first he was willing that Diabolus 
 should be let into the town, so now he was as 
 willing to serve him there. When the tyrant, 
 therefore, perceived the willingness of my lord 
 to serve him, and that his mind stood bending 
 that \\*ay, he forthwith made him the captain 
 of the castle, governor of the wall, and keepei 
 of the gates of Mansoul. Yea, there was a 
 clause in his commission that nothing without 
 him should be done in all the town of Man- 
 soul. So that now, next to Diabolus himself 
 who but my Lord AVill-be-will in all the town 
 of Mansoul ? Nor could anything now be done 
 but at his will and pleasure throughout the 
 
THE UOLY ]\'AR. 
 
 ."71 
 
 town tif Maijsojl. lit- had also one Mr. Mind 
 for his clerk, a man to speak on every way like 
 his ina.ster; for he and Km lord were in prin- 
 
 iple one, and in praetice not far jLsundi-r. 
 And now was Mansonl hroujrht under to pur- 
 :'>st', and nunle to fullil tlje lust.s of the will 
 ttnd of the mind. 
 
 But it will not be out of my thouL'hts what 
 a desi»orate one this Will-bo-will was when 
 power was j>ut into his hand. First, he flatly 
 denied that he owed any suit or service to his 
 former prine*- wid lie^'e lord. This done, in 
 the next place he took an oath and swore 
 fidelity tojiis jrreat inxster Diaholus ; an«l tiien, 
 being !*eate<l and settleil in his places, oflices, 
 advancements and preferments, oh you cannot 
 think, unlf-ss you had seen it, the stranj^e work 
 that thus workman made in the town of Man- 
 
 ■ul. 
 
 Fin*t, he maligiK**! Mr. Recorder to d«'ath ; 
 he would neither endure to see him nor to hear 
 the words of his moutli ; he would shut his 
 eyes when he saw him and stop his ears when 
 he lu-artl him speak ; also he could not entlure 
 that so much as a frai^ment of the law of Shail- 
 dai should l)e anywhere se«-n in the town. For 
 example, his clerk, Mr. Mind, had some old 
 rent and torn parchments of the law of gocwl 
 Shaddai in his house, hut when Will-he-will 
 gaw them he cjwt them behind his back. True, 
 Mr. Recorder had s«tme of the laws in his study, 
 but my lorvi could by no means c»>me at thenj. 
 He also thought and said that the windows of 
 my ohl lord mayor's house were always too 
 light for the profit «)f the town of Mansonl. 
 The light of a candle he could not endure. 
 Now nothing at all pleased Will-be-will but 
 wliat p!< asi'd Diaholus his lord. 
 
 Thtre was none like him to tnimpct about 
 the street** the brave nature, the wise conduct, 
 and great glory of the king Dialxilus. lie 
 would range and rove throughout the streets 
 of Man.soul to cr}' up his illustrious lord, and 
 would make him»elf even !w an abject among 
 llie base and rascal crew to crj* up his valiant 
 prince. And I say, when and wheresoever he 
 found these va.sAals, he would even make him- 
 ••••If 2LS one of them. In all ill courwcs he 
 
 >uUl act without bidding and do roischicf 
 ^^ ichout commnndmcnt. 
 
 The Lord Will-be-will had also a deputy 
 under him, and his name was Mr. .Vtfertion; 
 one that wa.s also greatly debauched in his 
 principh"s. and answerable thereto in his life; 
 be was wholly given to the flesh, and therefore 
 they called him Vilc-afTection. Now there was 
 
 he and one Carnal-lust, the laugiii.r <>{ Mr 
 Mind, (like to like, quoth the devil to the c<il- 
 lier,) that fell in love and made a match, and 
 were married ; and as I take it they had sev- 
 eral ehildren, as Impudent, HIack-nKmth, and 
 Hate-reproof; these three were black bova ; 
 and bi^siiles tliese they had three daughters, 
 a-s Scorn-truth, Slight-(}(M|, and the name of 
 the youngest was Town ; and also begot and 
 yielded Had-revenge ; these were all marrieil, 
 and the brats were to<) many to be here in- 
 serted. Hut to pass by this. 
 
 When the giant had thus ongarrisoned hira- 
 self in the town of Mansiml, and had put down 
 and set up whom he thought good, he betakes 
 himself to defacing. Now there was in the 
 market-plaee in Mansoul, and also n|M)n the 
 gates of the eastle. an image of the bleH.sed 
 King Shadrlai ; this image was so exaetlv en- 
 graven (and it was engraved in gold) that it 
 did the most resemble Shaildai himself of any 
 thing that then was extant in the world. This 
 he ba.sely commanded to he deface«l, and h 
 was as basely done by the hand of Mr. No- ■ 
 truth. Now you must know that :is Diabohit* 
 had commanded, and that by the hand of ;\Ir. 
 No-truth, the image of Shaddai was defaced, 
 he likewise gave order that the same Mr, No- 
 trnth should set up in its stead the horrid and 
 formidable image of DialHilus, to the great 
 contempt of the former King, and the debas- 
 ing of his town of Mansoul. 
 
 .Moreover, Diaholus nnule havoc of all re- 
 mains of the laws and statut«?s of Shaddai that 
 could be found in the town of Mansoul; to 
 wit, such as contained either dortrines or 
 morals, with all civil and natural doeuments. 
 Also relative duties he .s<iught to extinguish. 
 To Ih? short, there was nothing of the remains 
 of good in Mansoul which he ami Will-be-will 
 .sought not to dc'^troy, for their (li-sign wils fo 
 turn Mansonl into a bnite, and to make it like 
 to the sensual sow by the han<l of Mr. No-t. uth. 
 
 When he had di'stroyed what law and g<»od 
 onler he could, then further to elfect his de- 
 HJ^'n — namely, to alienate Mansoul from Shad- 
 dai her King — he commands and they *vK up 
 his own vain edictM, statutes, and command- 
 ments in all places of resort or concourwc in 
 Mansoul ; to wit, such as gave liberty to the 
 Instil of the flesh, the lusts of the eye. and the 
 pride of lite, which are not of' - iiut 
 
 of the world. He enrourat'ed, ••<l, 
 
 and pr»)m|>t»'<| hfciviousness »■ k|- 
 
 lincss there. Yea, much nmn' 'lu* 
 
 to encourage wickedness in the town nf Mai>> 
 
378 
 
 BUNYAN'S COMPLETE WORKS. 
 
 80ul ; he promised them peace, content, joy 
 and bliss in doing his commands, and that 
 they should never be called to an account for 
 their not doing the contrary. And let this 
 serve to give a taste to them that love to hear 
 tell of what is done beyond their knowledge, 
 afar oft' in other countries. 
 
 Now, Mausoul being wholly at his beck, and 
 brought wholly to his bow, nothing was heard 
 f)r seen therein but that which tended to set 
 him up. 
 
 But ncv, he having disabled the lord mayor 
 and Mr, Eecorder from bearing of office in 
 Mansoul, and seeing that the town before he 
 came to it was the most ancient of corporations 
 in the world, and fearing if he did not main- 
 tain greatness, they at any time should object 
 that he had done them an injury — therefore, I 
 say, (that they might see that he did not in- 
 tend to lessen their grandeur, or to take from 
 them any of their advantageous things,) he did 
 choose for them a lord mayor and a recorder 
 himself, and such as contented them at the 
 .heart, and such also as pleased him wondrous 
 well. 
 
 The name of the mayor that was of Diab- 
 olus's making was the Lord Lustings, a man 
 that had neither eyes nor ears ; all that he did, 
 whether as a man or an officer, he did it nat- 
 urally, as doth the beast. And that which 
 made him yet the more ignoble, though not to 
 Mansoul, yet to them tliat beheld and were 
 grieved for its ruin, was, that he never could 
 favour good, but evil. 
 
 The recorder was one whose name was For- 
 get-good, and a very sorry fellow he was. He 
 could remember nothing but mischief, and to 
 do it with delight. He was naturally prone to 
 do things that were hurtful, even hurtful to 
 the town of Mansoul and to all the dwellers 
 there. These two, therefore, by their pov/er 
 and practice, examples and smiles upon evil, 
 did much more mischief, and settled the com- 
 mon people in hurtful ways ; for who doth not 
 . perceive but when those tliat sit aloft are vile 
 and corrupt themselves, they corrupt the whole 
 region and country where they are? 
 
 Besides these, Diabolus made several bur- 
 ge.sses and aldermen in Mansoul, such as out 
 of whom the town, when -it needed, might 
 choose them officers, governors, and magis- 
 trates; and these are the names of the chief 
 of them : Mr. Incredulity, IVIr. Haughty, Mr. 
 Swearing, Mr. Whoring, Mr. Hard-heart, j\Ir. 
 Pitiless Mr. Fury, Mr. No-truth, Mr. Stand - 
 co-lies, Mr. False-peace, Mr. Drunkenness, Mr. 
 
 Cheating, Mr. Atheism — thirteen in all. Mr. 
 Incredulity was the eldest, and Mr. Atheism 
 the youngest of the company. 
 
 There was also an election of common coun- 
 cLlmen and others, as bailiffs, Serjeants, con- 
 stables, and others ; but all of them, like to 
 those aforenamed, being either fathers, bro- 
 thers, cousins, or nejjhews to them whose 
 names, for brevity's sake, I omit to mention. 
 
 When the giant had thus far proceeded in 
 his work, in the next place he betook him to 
 build some strongholds in the town. And he 
 built three that seemed to be impregnable. 
 The first he called the hold of Defiance, be- 
 cause it was made to command the whole town 
 and to keep it from the knowledge of its ancient 
 King. The second he called Midnight-hold, 
 because it Avas built on purpose to keep Man- 
 soul from the true knowledge of itself. The 
 third was called Sweet-sin-hold, because by 
 that he fortified Mansoul against all desires 
 of good. The first of these holds stood close 
 by Eye-gate, that as much as might be light 
 might be darkened there. The second was 
 built hard by the old castle, to the end that it 
 might be made more blind if possible. And 
 the third stood in the market-place. 
 
 He that Diabolus made governor over the 
 first of these was one Spite-God, a most blas- 
 phemous wretch. He came with the whole 
 rabble of them that came against Mansoul at 
 first, and was himself one of themselves. He 
 that was made the governor of Midnight-hold 
 was one Love-no-light; he was also of them 
 that came first against the town. And he that 
 was made the governor of the hold called 
 Sweet-sin -hold was one whose name was Love- 
 flesh ; he was also a very lewd fellow, but not 
 of that country where the others are bound. 
 This fellow could find more sweetness when 
 he stood sucking of a lust than he did in all 
 the paradise of God. 
 
 And now Diabolus thought himself safe; be 
 had taken Mansoul ;. he had engarrisoned him- 
 self therein ; he had put down the old officers 
 and had set up new ones ; he had defaced the 
 image of Shaddai and set up his own ; he 
 had spoiled the old law-books and promoted 
 his own vain lies; he had made him new 
 magistrates and set up new aldermen ; he had 
 built him new holds and had manned them 
 for himself. And all this he did to make him- 
 self secure, in case the good Shaddai or hi« 
 Son should come and make an incui'sion upon 
 him. 
 
 Now you may well think that long befi»re 
 
THE HOLY WAR. 
 
 379 
 
 this time word, by some or other, could not 
 but be carried to the good King Shuddiii how 
 his Muiisoul in the continent of Universe was 
 lost; and that the runagate giant Diabohis, 
 once one of liis Majesty's servants, had, in re- 
 bellion aijainst the King, made sure thereof 
 for himself; yea, tiding;} were carried and 
 brouiilit to the King thereof, and that to a 
 very cireum^tanee. 
 
 As, tirxt, how Dial>olu.s came upon Mansoul 
 they being a simple people and innocent) 
 with cralt, subtlety^ lies, and' guile. Hem, 
 I'hat he had treacherously slain tlie right 
 •oble and valiant captain, their Captain Kf- 
 Mstance, as he stood upon the gate with the 
 
 ceeded and told what sort of new burgesjtea 
 I)iabolu8 hai made; also that he had built 
 several strong forts, towers, and strongliolds in 
 Mansoul. He told too (the which I had almost 
 forgot) how Diabolus had put the town of 
 Mansoul into arms, the better to capacitate 
 them on his behalf to make ri-Mistance againsi 
 SluuKiai their King, should he come to reduce 
 them to their former obeilience. 
 
 Now this tidings-teller did not deliver bia 
 relation of things in private, but in open court, 
 the King and his Son, high lords, chief cap- 
 tains, and nobles luing alt there present to 
 hear, llul by that they had heard the whole 
 of the story, it would have ama/ed <ine to hare 
 
 rest of the townsmen, /^r/;i. How my brave seen, had he been there to behold it, what »or- 
 Lord Innocent fell down dead (with grief, ^ row and grief and compunction c)f spirit there 
 -ome say, or with being poisonetl with the ! was among all sorts, to think that famous Man- 
 stinking breath of one Ill-pause, as say others) soul w:us now taken; only the King and hi* 
 It the hearing of his just Ix»rd and rightful Son foresaw all this long before, yea, and suf- 
 I'rince Shadilai so abused by the mouth of so ficiently pntvided for the relief of Man-^oul, 
 tilthy a Diabolian :us that varlet Ill-pause was. though they told not everybody thereof: yet, 
 The messenger fuflher told that after this III- I because they also would have a share in con- 
 pause had uuule a short oration to the t«)wns- doling of the misery of Mansoul, therefore 
 men in behalf of Diabolus his master, the sim- they also did, and that at the rate «>f the high- 
 pie town, believing that what was said wjls i est degree, bewail the losing <»f Mansoul. The 
 true, with one consent did open Kar-gate, the ' King said plainly that it grieved him at the 
 chief gate of the corporation, and did let him, heart; and you may be sure that his .<on was 
 with his crew, into a possession of the famous not a whit behind him. Thus gave they con- 
 town of Mansoul. He further showed hr»w t viction to all about them that they had love 
 Diabolu:) had served the lord mayor and Mr. ' anil compassion f<)r the famous town of Man- 
 liecorder — to wit, that he had put them from .soul. 
 
 all place of power and trust. //»•»», He showed 
 ilso that my Lonl Will-be-will was turned a 
 vi-ry rebel and runagate, and that si> wjus one 
 Mr. Mind, his clerk, and that they two did 
 nuige and rovcl it all the town over and teach 
 the wicked ones their way. He «ud, more- 
 
 Well, when the King and his Sin had re- 
 tired into the privy-chamber, there they again 
 consulted about what they had <lesigned be- 
 fore ; to wit, that as Mansoul should in time 
 be suflereil to be lost, so as certainly it nhould 
 be recovered again — recovered, I say, in such 
 
 over, that this Will-be-will wju* put into great , a way as that both the King and his Son 
 trust, and particularly that Diabolus had put i should get themselves the fame and glory 
 into Will-be-wills hand al! the strong places I thereby. Wherefore after this consultation, 
 in Mansoul ; an<l that Mr. Allection was made I the S)n f»f Shaddai, (a sweet and comely per- 
 my LonI Will-be-wills deputy in his m«jst son, and one that had always great atrecti'»D 
 rebellious alVairs. Yea, said the messenger, for those that were in affliction, but one thai 
 
 ■'lis monster, Loni Will-W-will, haj» openly 
 .>n vowed his King Shaddai, and hath horri- 
 uly ;;iven his faith and plighted his troth to 
 I)ial>o!tu. 
 
 .\l-o, said the m«*sjM?nger, be?«i<K's all this, 
 °.;ie new king, or rather rebellious tyrant, over 
 the onco famou« but now {H-riMhing town of 
 Mansoul, haa sot up a lonl mayor and n re- 
 conler of his own. Kor mayor he luu» st-t up 
 one Mr. LuttingM, and for recorder, Mr. Kor- 
 grt-go<sl, two of the vilest of all the town of 
 
 hail mortal enmity in his heart against Diab- 
 olus, because he was designtd for it, and lie- 
 cause he sought his crown and dignity;; — thin 
 Son of Shaddai, I say, having stricken hand* 
 with his father, and promised (hut he would 
 be hiii servant to recover his Mans4tul again, 
 stfiod by his rcMolution, nor would he repent 
 of the same. The pur|Mirt of which agree- 
 ment was this; to wit. that at a certain (irae 
 prvtixeil l»y lioth the King's .'<>n phould take 
 a jouniey into the country of I 'ni verve; and 
 
 Mansitul. This faithful messenger also pro- i there, in a way of justice and e*|Utty, bv 
 
380 
 
 JiUNYAN'S COMPLETE WORKS. 
 
 making of amends for the follies of Man- 
 soul, he should lay a foundation of her per- 
 fect deliverance from Diabolus and from his 
 tyranny. 
 
 Moreover, Emmanuel resolved to make, at a 
 time convenient, a war upon the giant Diab- 
 olus, even while he was possessed of the town 
 of Mansoul; and that he would fairly, by 
 strength of hand, drive him out of his hold, 
 his nest, and take it to himself to be his hab- 
 itation. 
 
 This now being resolved upon, order was 
 given to the lord chief secretary to draw up 
 a fair record of what was determined, and to 
 cause that it should be published in all the 
 corners of the kingdom of Universe. A short 
 breviat of the contents thereof you may, if 
 you please, take here as follows : 
 
 " Let all men know who are concerned that 
 the Son of Shaddai, the great King, is engaged 
 by covenant to his Father to bring his Man- 
 soul to him again ; yea, and to put Mansoul 
 too, through the power of his matchless love, 
 into a far better and more happy condition 
 than it Avas in before it was taken by Diab- 
 olus." 
 
 These papers, therefore, were published in 
 several places, to the no little molestation of 
 the tyrant Diabolus ; for now, thought he, I 
 shall be molested, and my habitation will be 
 taken from me. 
 
 But when this matter — I mean this purpose 
 of the King and his Son — did at first take air 
 at court, who can tell how the high lords, chief 
 captains, and noble princes that Avere there 
 were taken with the business? First, they 
 whispered it one to another, and after that it 
 began to ring throughout the King's palace, all 
 wondering at the glorious design that between 
 the King and his Son was on foot for the mis- 
 erable town of Mansoul. Yea, the courtiers 
 could scarce do anything, either for the King 
 01 kingdom, but they would mix with the 
 doing thereof a noise of the love of the King 
 and his Son that they had for the town of 
 Mansoul. 
 
 Nor could these lords, high captains, and 
 princes be content to keep this his news at 
 court; yea, before the records thereof were 
 perfected themselves came down and told it in 
 the Universe. At last it came to the ears, as 
 I said, of Diabolus, to his no little discontent. 
 For you must think it would perplex him to 
 hear of such a design against him. Well, but 
 after a few casts in his mind he concluded on 
 these four things : 
 
 First, That this good news, this good tidings 
 if possible, should be kept from the ears of the 
 town of Mansoul ; for, said he, if they shall 
 once come to the knowledge that Shaddai, 
 their former King, and Emmanuel his Son, are 
 contriving of good for the town of Mansoul, 
 Avhat can be expected by me but that Mansoul 
 will make a revolt from under my hand and 
 government and return again to him ? 
 
 Now, to accomplish this his design, he re- 
 news his flattery with the Lord Will-be- Avill, 
 and also gives him strict charge aAd command 
 that he should keep watch by day and by night 
 at all the gates of the town, especially Ear- 
 gate and Eye-gate ; for I hear of a design, 
 quoth he — a design to make us all traitors, and 
 that Mansoul will be reduced to its first bond- 
 age again. I hope they are but flying stories, 
 quoth he ; however, let no such news by any 
 means be let into Mansoul, lest the people be 
 dejected thereat. I think, my lord, it can be 
 no welcome news to you : I am sure it is none 
 to me. And I think that at'this time it should 
 be all our wisdom and care to nip the head of 
 all such rumours as shall tend to trouble our 
 people ; wherefore, I desire, my lord, that you 
 will in this matter do as I say : let there be 
 strong guards daily kept at every gate of the 
 town. Stop also and examine from whence 
 such come that you perceive do from far come 
 hither to trade ; nor let them by any means be 
 admitted into Mansoul unless you shall plainly 
 perceive that they are favourers of our excel- 
 lent government. I command, moreover, said 
 D'abolus, that there be spies continually walk- 
 ing up and down the town of Mansoul, and let 
 them have power to suppress and destroy any 
 that they shall perceive to be plotting against 
 us, or that shall prate of what by Shaddai and 
 Emmanuel is intended. 
 
 This therefore Avas accordingly done : my 
 Lord Will-be-will hearkened to his lord and 
 master, Avent willingly after the command- 
 ment, and Avith all the diligence he coidd kept 
 any that Avould from going out abroad, or that 
 sought to bring these tidings to Mansoul fjom 
 coming into the town. 
 
 Secondly, This done, in the next place Dia- 
 bolus, that he might make Mansoul as sure as 
 he could, frames and imposes a neAV oath and 
 horrible- covenant upon the tOAA'usfolk. 
 
 To Avit : " That they should never desert him 
 nor his government, nor yet betray him nor 
 seek to alter his laws; but that they should 
 OAvn, confess, stand by, and acknoA\'ledge him 
 for their rightful king, in defiance to any that 
 
THE HOLY WAR. 
 
 381 
 
 do or iioreafttT .nhall, by any pretence, law, or 
 title whatever, lay claim to the town of Maii- 
 Boul ;" thinking, belike, that Shaddai had nut 
 power to absolve them from thi.s covenant with 
 death j nd ajjjreement with hell. Nor did the 
 Billy Mansuul slick or bogj^le at all this most 
 monstrous enpij^ement, but, as if it had been 
 a sprat in the mouth of a whale, they swal- 
 lowed it without any chewinj;. Were they 
 troubled at it? Nay, they rather bnipged and 
 bojusted of their S4j brave fidelity to the tyrant, 
 their pretended kinj;. swearinj; that they would 
 never be changelings, nor forsake their old lord 
 for a new. 
 
 Thus did Dialjijlus tie poor Mansoul fast; 
 but jealousy, that never thinks itself strong 
 enough, put him in the ne.\t place upon 
 another exploit, which wius yet njore, if possi- 
 ble, to debauch this town of Mansoul. Where- 
 fore he caused, by the hand of one Mr. Kiltli, 
 an otlious, nasty, htscivious piece of beastli- 
 nesi» to be drawn up in writing and to be set 
 upon the c:ustle-gate.s; whereby he grante<l and 
 gave license to all his true and trusty sons in 
 Mansoul to do whatsoever their lustful appe- 
 tites prompted them to, and that no num w;is 
 to let, hinder, or control tlnin, uj)on pain of 
 incurring the displeasure of iheir prince. 
 
 Now this he did for tlnse reasons: 
 
 I. That the town of Mansoul might be yet 
 made weaker and weaker, and 80 more unable, 
 -hould tidings come that their redemjjtion was 
 iesigntMl, to believe, hojM?, or consent to the 
 
 truth thereof. For rejison says. The bigger 
 the sinner the less grounds of hope of mercy. 
 
 II. The sicond reason was. If perhaps Em- 
 manuel, the S»n of Shaddai their King, by 
 seeing the horrible and profane doings of the 
 town of Mansoul, niight re|>ent, though entered 
 into a c«»venant of re<leeming them, of pursu- 
 ing tluit covenatit of their re<lemi)tion; f«ir he 
 knew that .Shaddai was holy, and that his .Son 
 I'lumanuel was holy; yea, he knew it by woe- 
 ful ex|)erience; for, for the iniquity and sin of 
 UialMtiuH was he cast from the highest orlw. 
 Wherefore, what more rational than for him 
 t<i ciineluile that thus for sin it ntight fare with 
 
 •nl? IJut fearing also le-.t this knot 
 1 break, he bethink.s himself of another, 
 to wit: 
 
 .3. To endeavour to po(Wi<H(* all hearts in the 
 town of Mansoul that .'^haddai w:ui raining of 
 ;in ann> to come to overthrow and utt«'rly to 
 • U-fr-.v fit!* tnwn of Man»"til, and tlti.* lu- «lid 
 
 I first bruit this, the tidings that shall come 
 after will all be swallowitl up of this; fur what 
 else will Mansoul say, when they shall hear 
 that they must be delivereil, but that the true 
 meaning is, ."^haddai intends to destroy them? 
 Wherefore he summons the whole tt>wn into 
 the market-place, and there with deceitful 
 tongue thus addres^ses himself unto them: 
 
 Gentlemen and my very gcwwl frien<ls, you 
 are all, as you know, my legal subjects and men 
 of the famous town of Mausiml; you know 
 how, from the first day that I have b«'en witll 
 you until now, I have behaved myself among 
 you. and what liberty an«l great privil. .:« s you 
 enjoyed under my government — I hope to your 
 honour and mine, and also to your content and 
 delight. Now, my famous ^lausoul, a noise of 
 trouble there is abroad — of trouble to the town 
 of Mansfiul; sorry am I thereof for your sakes. 
 For I have received but n<»w by the jM>st from 
 my Iword Lucifer (and he useth to have go«»d 
 intelligence) that your old King Sliaildai is 
 raising of an army to come against you, to de- 
 stroy you root and branch ; and this, () Man- 
 soul, is now the cause that at this time I have 
 called you together — namely, to advise what in 
 this juncture is beist to be done; for my part, 
 I am but one, and can with ease shift for niy- 
 .self, did I list to seek mine own ease and to 
 leave my Mansoul in all the danger; but my 
 heart is so firmly unitetl to you, and mi unwill- 
 ing am I to leave you, that I am willing to 
 stand and fall with you to the utmost hazard 
 that shall befall me. What say yon, O my 
 Mansoul? Will you now desert your old 
 friend, «ir «lo you think of standing by me? 
 Then, as one man, with one mouth, they cried 
 out together. Let him die the death that will rfoL 
 Then said Diabolus again. It is in vain for 
 us to hope for quarter, for this King knows 
 not how to show it True, perhajw he, at his 
 first setting down before us, will talk of and 
 pretend to mercy, that thereby, with the niore 
 eaxe and le>s trouble, he may again make him- 
 self the master of Mansoul. Whatever, there- 
 fore, he shall say, Ulieve not one syllabic of 
 tittle of it, for all such language is but to over- 
 come us, and to make us, while we wallow in 
 our bl^Kl, the trophies of his inereil.-"* v i. t..r>-. 
 My mind is, therefore, that we w^- 
 last man to resist him, and not to I" 
 upon any terms, for in at that door will cnnie 
 our danger. IJut shall we be flattered out of 
 our livi-s? I hojH? you know more of the nidi- 
 iii to BufTer your>«lvcs m> 
 
382 
 
 BUNYAN'S COMPLETE WORKS. 
 
 But suppose l.e should, if he gets us to yield, 
 save some of our lives, or the lives of some of 
 them that are underlings in Mansoul, what 
 help will that be to you who are the chief of 
 the town ; especially to you whom I have set 
 up, and whose greatness has been procured by 
 you through your faithful sticking to me? 
 And suppose, again, that he should give 
 quarter to every one of you, be sure he will 
 bring you into that bondage under which you 
 were captivated before, or a worse ; and then 
 what good will your lives do you? Shall you 
 with him live in pleasure as you do now? No, 
 no; you must be bound by laws that will pinch 
 you, and be made to do that which at present 
 is Iiateful to you; I am for you if you are for 
 me; and it is better to die valiantly than to 
 live like pitiful slaves. But I say, the life of 
 a slave will be counted a life too good for Man- 
 soul, now ; blood, blood, nothing but blood, is 
 in every blast of Shaddai's trumpet against 
 poor Mansoul now. Pray be concerned. I 
 hear he is coming up, and stand to your arms, 
 that now, while you have any leisure, I may 
 learn you some feats of war. Armour for you 
 I have, and by me it ia ; yea, and it is suffi- 
 cient for Manfeoul from top to toe ; nor can you 
 be hurt by what his force can do if you shall 
 keep it Avell girt and fastened about you : come, 
 therefore, to my castle and welcome, and har- 
 ness yourselves for the war. There is helmet 
 breastplate, sword and shield, and what not, 
 that will make you fight like men. 
 
 1. My helmet, otherwise called an head-piece, 
 is hope of doing well at last, what lives soever 
 you live: this is that which they had who said 
 that they should have peace •though they 
 walked, in the wickedness of their heart, to 
 add drunkenness to thirst. A piece of ap- 
 proved armour this is, and whoever has it, and 
 can hold it, so long no arrow, dart, sword or 
 shield can hurt him; this therefore keep on 
 and thou wilt keep oflf many a blow, my Man- 
 soul. 
 
 2. jMv breastplate is a breastplate of iron ; I 
 bad it forged in mine own country, and all my 
 soldiers are armed therewith : in plain lan- 
 guage, it is an hard heart, an heart as hard as 
 iron, and as much past feeling as a stone, the 
 which if you get and keep neither mercy shall 
 win you nor judgment fright you. This, there- 
 fore, is a piece of armour most necessary for all 
 to put on that hate Shaddai, and that would 
 fight against him under my banner. 
 
 3. My sword ia a tongue that is set on fire 
 of hell, and that can bend itself to speak evil 
 
 of Shaddai, his Son, his ways, and people. 
 Use this : it has been tried a thousand times 
 twice told ; whoever hath it, k,eeps it, and 
 makes that use of it as I would have him, can 
 never be conquered by mine enemy. 
 
 4. My shield is unbelief, or calling into 
 question the truth of the word, or all the say- 
 ings that speak of the judgment that Shaddai 
 has appointed for wicked men. Use this 
 shield ; many attempts he has made upon if, 
 and sometimes, it is true, it has been bruised ; 
 but they that have writ of the wars of Emman- 
 uel against my servants have testified that he 
 could do no mighty work there because of 
 their unbelief. Now, to hajidle this weapon 
 of mine aright, it is not to believe things be- 
 cause they are true, of what sort or by whom- 
 soever asserted; if he speaks of judgment, care 
 not for it ; if he speaks of mercy, care not for 
 it ; if he promises, if he swears, that he would 
 do to Mansoul, if it turns, no hurt, but good, 
 regard not what is said, question the truth of 
 all ; for this is to wield the shield of unbelief 
 aright, and as my servants ought and do ; and 
 he that doth otherwise loves me not, nor do I 
 count him but an enemy to me, 
 
 5. Another part or piece, said Diabolus, of 
 mine excellent armour is a dumb and prayer- 
 less spirit — a spirit that scorns to cry for 
 mercy. Wherefore, be you, my Mansoul, sure 
 that you make use of this. What! cry for 
 quarter I Never do that if you would be mine. 
 I know that you are stout men, and am sure 
 that I have clad you with that which is armour 
 of proof; wherefore to cry to Shaddai for 
 mercy, let that be far from you. Besides all 
 this, I have a maul, firebrands, arrows, and 
 death, all good hand-weapons and such as will 
 do execution. 
 
 After he had thus furnished his men with 
 armour and arms, he addressed himself to them 
 in such like words as these : Remember, quoth 
 he, that I am your rightful king, and that yon 
 have taken an oath and entered into covenant 
 to be true to me and my cause. I say, remem- 
 ber this, and show yourselves stout and valiant 
 men of Mansoul. Eemember, also, the kind- 
 ness which I have always showed to you, and 
 that without your petition. I have granted 
 to you external things; wherefore the privi- 
 leges, grants, immunities, profits, and honours 
 wherewith I endowed you do call for at your 
 hands returns of loyalty, my lion-like men of 
 Mansoul ; and when so fit a time to show it as 
 when another shall seek to take my dominion 
 over vou into their own hands? One word 
 
THE HOLY WAR. 
 
 383 
 
 more and I have «lniie: can wc but stand ami I chief: to him, I say, wiu» givtn tt-ii thousand 
 
 overcome this «»ne shfK'k or brunt, I doubt not 
 but in little time all the world will be ours; 
 and when that day comes, my true hearts, I 
 will make you kinpt, princes, and captains; 
 and what brave days >hall wo have then ! 
 
 Diabolus bavin;; thus armeil and forearmed 
 his servants antl vassals in Mansoul against 
 their p«xh1 and lawful King Shaddai, in the 
 next place he donbleth his guanls at the gates 
 of the town, and he takes himself to the castle 
 
 men. His ensign wa.s ^Ir. Tiiunder; he bare 
 the black colours, and his escutcheon waa 
 threo burning thunderlxdtA. 
 
 The sec«ind captain wa« Captain Conviction : 
 to him wa.s also given ten thousand men. Hia 
 ensign's name was Mr. Sorrow ; he did bear the 
 pale cfdours, and his cscutclieon wa.s tlie book 
 of the law wiile open, from whence Usued a 
 flame of fire. 
 
 The third captain was Captain Judgment : to 
 
 which was his stronghold ; Ins vitssals also, to | him wjus given ten thousand men. His ensign's 
 
 show their wills unil supposed (but ignoble) 
 gallantrj", exercise themsolvca in their arms 
 every day, and teach one another featit of war : 
 they alsodefie<l their enemies and sang up the 
 {>raises of their tyrant; they threatened also 
 what men they would be if ever things should 
 rise so high as a war between Shaddai and 
 their king. 
 
 Now all this time the good King, the King 
 Bbaddai, was preparing to send an army to 
 recover the town of Mansoul again from under 
 the tyranny of their pretended king Diabolus; 
 but he thought good at the first not to send 
 them by the hand and conduct of brave Km- 
 manuel bis S<jn, but under the hand of some 
 of his servanti*, to see first by theni the temper 
 of Mansoul, and whether by them they would 
 be Won to th» obedience of their King. The 
 army consisttil of above forty thousan<l, all 
 true men; for they came from the King's own 
 court, and were those of his own choosing. 
 
 They came to Mansoul under the conduct 
 of four stout generals, each man lH>ing a cap- 
 tain often thousand men. and these were their 
 names and their signs: the name of the first 
 wius Hoanerges ; the name of the seconti was 
 Captain Conviction; the name of the third was 
 Captain Judgment ; and the name of the fourth 
 m:w Captain Execution. These were the cap- 
 tains that Shaddai sent to regain Man.soul. 
 
 Thi-<e four captains, as wius said, the King 
 thou;rht fit, in the first place, to send to Man- 
 soul to make an attempt u]>on it ; for indee«l, 
 generally in all his wars, he did u.«*o to send 
 these four captains in the van ; for they were 
 very stout and rough-hewn men, men that 
 were fit to break the ice and to make their way 
 by dint of sword; and their m«-n were like 
 ihrniselvcB, 
 
 To each of these captains the King gave a 
 banner that it might he displayed, because of 
 the goo<lne!W of bin cause and because of the 
 right that be had to Mansoul. 
 
 First, to Captain lioanergca, for be was the 
 
 name was Mr. Terror; he bare the ri^l coloun*, 
 and bis escutcheon was a burning, fiery fur- 
 nace. 
 
 The fourth captain was Captain KxtM>ution*: 
 to him was given ten tluaisand men. His en- 
 sign was one .Mr. Justice; he also bare the rod 
 colours, ami his escutcheon wits a fruitless tree, 
 with an axe lying at the root thereot'. 
 
 These four captuin.s, as I said, had every one 
 of them under his command ten thousand men, 
 all of good fidelity to the King, and stout at 
 tlieir military actions. 
 
 Well, the captains and their forci-s, their 
 men and under-olHcers, being had upon a <lay 
 by Shaddai into the field, and there calleil all 
 over by their names, were then an<l there put 
 into such hariu'ss jus became their degree ami 
 that service that now they were going about 
 for their King. 
 
 N<)W when the King bad niustere<l his forces, 
 f for it is he that mustceth the host to the bat- 
 tle,) be pave unto the csiptains their several 
 commissions, with charge and commandment, 
 in the audience of all the siddiers, that tbev 
 should take heed faithfully and counigeously 
 to do and execute the .same. Their commis- 
 sions were, for the substance of them, the same 
 in form, though as to name, title, place, Rud 
 degree of the captains there might bo some 
 (but ver}' small) variation. And here lef me 
 give you an account of the matter and sura 
 contuine«l in their comini.siiion : 
 
 A commu*inn from the great Shaddtii, King tf 
 Mitiifnnt, fo his Inutij ami noft/f rafttain, the 
 (\tjitain Boiiiirrget, for hlx utnlii.' u.ir -/f„,n 
 the town of Mantoul. 
 
 "O thou 1' one of my ^ti-ut .mil 
 
 thundering <•. ; • r one ten thousand of 
 
 my valiant and faithful servants, z't thou in my 
 name with this thy force to the miserable town 
 of Mansoul ; and when thou conicwt tbithet 
 offer them first conditions of peace, and com- 
 mand them that, casting off tite yoke and tyr* 
 
384 
 
 BUNYAN'S COMPLETE WORKS. 
 
 annj' of the wicked Diabolus, they now turn 
 to me their rightful Prince and Lord. Com- 
 mand them also that they cleanse themselves 
 from all that is his in the town of Mansoul ; 
 and look to thyself that thou hast good satis- 
 faction touching the truth of their obedience. 
 Tims when thou hast commanded them, if 
 they in truth submit thereto, then do thou to 
 the uttermost of thy i)ower what in thee lies 
 to set for me a garrison in the famous town of 
 ^^Tansoul. Nor do thou hurt the least native 
 tliat moveth or breatheth therein if they will 
 submit themselves to me, but treat thou such 
 as if they were thy friend or brother, for all 
 such I love, and they shall be dear unto me ; 
 and tell them that I will take a time to come 
 unto them and to let them know that I am 
 merciful. 
 
 " But if they shall, notwithstanding thy 
 summons and the producing of thy authority, 
 resist, stand out against thee, and rebel, then 
 do I command thee to make use of all thy 
 cunning, power, might, and force to bring them 
 under by strength of hand. Farewell." 
 
 Thus you see the sum of their comniissions ; 
 for, as I said before, for the substance of them, 
 they were the same that the rest of the noble 
 captains had. 
 
 Wherefore they having received, each com- 
 mander, his authority at the hand of their 
 King, the day being appointed, and the place 
 of their rendezvous prefixed, each commander 
 appeared in such gallantry as became his cause 
 and calling. So, after a new entertainment 
 from Shaddai, with flying colours they set for- 
 ward to march towards the famous town of 
 Mansoul. Captain Boanerges led the van; 
 Captain Conviction and Captain Judgment 
 made up the main body ; and Captain Execu- 
 tion brought up the rear. They then, having 
 a great way to go, (for the town of Mansoul 
 was far off from the court of Shaddai,) marched 
 through the regions and countries of many 
 people, not hurting or abusing any, but bless- 
 ing wherever they came. They also lived upon 
 the King's cost all the way they went. 
 
 Having travelled thus for many days, at 
 last tl-.oy came within sight of Mansoul; the 
 which when they saw the captains could for 
 their hearts do no less than for awhile bewail 
 the condition of the town, for they quickly 
 saw how thac it was prostrate at the feet of 
 Diabolus and to his ways and designs. 
 
 Well, to be short, the captains came up be- 
 fore the town, marched up to Ear-gate, and sat 
 down there, for that was the place of hearing. 
 
 So when they had pitched their tents and en- 
 trenched themselves, they addressed themselves 
 to make their assault. 
 
 Now the townsfolk, at first beholding so gal- 
 lant a company, so bravely accoutred, and so 
 excellently disciplined, having on their glit- 
 tering armour and displaying of their flying 
 colours, could not but come out of their housea 
 and gaze. But the cunning fox Diabolus, 
 fearing that the people after this sight should, 
 on a sudden summons, open the gates to the 
 captains, came down with all haste from the 
 castle and made them retire into the body of 
 the town ; who, when he had them there, made 
 this lying and decoivable speech unto them. 
 
 Gentlemen, quoth he, although you are my 
 trusty and well-beloved friends, yet I cannot 
 but a little chide you for your late uncircum- 
 spect action in going out to gaze on that great 
 and mighty force that but yesterday sat down 
 before, and have now entrenched themselves 
 in order to the maintaining of a siege against, 
 the famous town of Mansoul. Do you know 
 who they are, whence they come, and what is 
 their purpose in setting down before the town 
 of Mansoul ? They are they of whom I have 
 told you long ago, that they would come to de- 
 stroy this town, and against whom I have been 
 at the cost to arm you cap-a-pie for your 
 body, besides great fortifications for your mind. 
 Wherefore then did you not rather, even at 
 the first appearance of them, cry out, fire the 
 beacons, and give the whole town an alarm 
 concerning them, that we might all have been 
 in a jiosture of defence, and been ready to re- 
 ceive them with the highest acts of defiance? 
 Then had you showed yourselves men to my 
 liking, whereas by what you have done you 
 have made me half afraid — I say half afraid — 
 that when they and we shall come to push a 
 pike I shall find you want courage to stand it 
 out any longer. Wherefore have I commanded 
 a watch . and that you should double your 
 guards at the gates ? Wherefore have I en- 
 deavoured to make you as hard as iron and 
 your hearts as a piece of the nether millstone ? 
 Was it, think you, that you might show your- 
 selves women, and that you might go out like 
 a company of innocents to gaze on your mor- 
 tal foes ? Fie, fie ! put yourselves into a pos- 
 ture of defence, beat up the drum, gather to- 
 gether in warlike manner, that our foes may 
 know that before they shall conquer this cor- 
 poration there are valiant men in the town of 
 Mansoul. 
 
 I will leave off now to chide, and will not 
 
TUK HOLY WAn. 
 
 .:86 
 
 further nbuke you; but 1 charge yuu ihut j trumpeter tell them so, thai iii,\ «..uiu cn- 
 
 henceforward you let me see no more such ac- deavour, hy what iikuhs they eouUl, to compel 
 
 tioiis. Let not henceforward a man of you, . them by fi>rre to the <»btHlieacf of their King, 
 
 without order tirst obtained from me, so nuu-li S> Captain Boanergi'S commandid his trum- 
 
 as show liis head over the wall of the town of , peter to go up to Kar-gate again, and in the 
 
 Maiisoul. You have n(»w heard me : do ns I 
 have eommundi'd, and you shall cause me that 
 ( dwell securely with y<»u, and that I take care 
 M for myself, so for your safety and honour also. 
 I'.irewoll. 
 
 Now were the townsmen stningely altered; 
 •hey were as men stricken with a panic fear; 
 they ran to and fro through the streets of the 
 l4»wn of Man.-toul, crying out, Help, help I The 
 men that turn the world upside-down are come 
 hither also. Nor could any of them be quiet 
 after, but still a» men bereft (»f wit they cried 
 out, The destroyers of our peace and people 
 are come. This went down with Diabolus. 
 
 name of the grejit King t^hadilai to give it a 
 very loud summons to come down without de- 
 lay to l-lar-gate, there to give audience to th* 
 King's most noble captains. S<j the trumpetvr 
 went and ditl :us he was commandiHl. He went 
 up to Kar-gate and w»unile«l Iuh trum|Kt, niwl 
 gave a thinl summons to Man^oul. He wild, 
 moreover, that if this th.-y should still refuM 
 to do, the ca|)tains of his Prince would with 
 might come down upon theui and endeavour to 
 retluce them to their obedience by fon-e. 
 
 Then stootl up my Lonl Will-be-will, who 
 wjus the governor of the town ^this \Vill-l)e- 
 w.il was that apostate of whom mention waH 
 
 Ah! quoth he to himself, this I like well; ' nuide before) and the keeper of the gates of 
 
 now it is as I wouM have it; now ytiu show 
 your obedience to your prince; hold you but 
 here, and then let them take the town if they 
 can. 
 
 Well, before the King's forces had set before 
 Mansoul three »lays. Captain Hoam-rgi-s com- 
 mantletl his trumpeter to go down to Hir-gate, 
 and there, in the name of the great Shachlai, 
 to summon Mansoul to give audience to the 
 messjige that he in his Master's name wiui to 
 them commanded to deliver. 8*) the trumpeter, 
 whose name was Take-hee<l-what-you-hear, 
 went up as he wjls commande<l to I2ar-gate, 
 and there sounded his trumpet for a hearing; 
 but there was none that appeare<I that gave 
 answer or regard, for so had Diabolus com- 
 manded. So the trumpeter returned to his 
 captain, and told him what he had done and 
 also how he had spe<l ; wher«'«t the captain w:lh 
 grievisl, but bill the tr . to his tent. 
 
 Again Captain Moan irth his trum- 
 
 peter to luir-gale, to sound as before for an 
 hearing. But they again kept chtse, came not 
 out, nor would they give him an answer; so 
 cbservnnt were they of the command of I>iab- 
 olus their king. 
 
 Then the ca]itains and other field-oflicen* 
 callnl a counsel of war, to consider what fur- 
 ther wsLs to be done for the gaining of the town 
 of Mansoul ; an«l after some close and thorough 
 
 Mansoul. He therefore, with big and rulQing 
 words, demanded of the trumpeter who he was, 
 whence he cume, and what was the cau^ of 
 his making so hideous a noise at the gate and 
 speaking such insullerable words against thf 
 town of Mansoul? 
 
 The trumpeter answere<l : " I am servant to 
 the most noble captain, Captain i(oanerge>«, 
 general of the forces of the great King Shod- 
 dai, against whom both thyself and the whole 
 town of Mansoul have rebelletl and lifte<l uj* 
 the heel; and my m;i.'*ter, the captain, hath a 
 special message to this town, and to thee as a 
 nuMuber thereof; the which, if you of Mansoul 
 will peaceably hear, so; and if not, you must 
 take what follows." 
 
 Then said the Lord Will-be-will, " I will 
 carry thy words to n>y lord, and will know 
 what he will say." 
 
 But the trumpeter soon repli»>tl, siiying, 
 "Our message is not to the giant Dialxilus, but 
 to the miserable town of Mansoul. Nor shal' 
 we at all reganl what answer by him is muue, 
 nor yet by any for him. We are sent to this 
 t<»wn to recover it from un<ler hu cruel ty nmny, 
 and t<) per«iinide it to .«ubmit, :l-> in former tinies 
 it did, to the most i-xeellent King Shaddai." 
 
 Then said the ly.rd Will-be-will, " I «ill .1.. 
 your errand to the town," 
 
 The trum|K>torthen repliixl, "Sir, do i...i .u- 
 
 debate u|)on the contents of their cummissions, i ceive us, le>«t in so doing vou deeeive youniclrei 
 
 lb- ■ ' ' ijive to the town, by the much more." He atid- .-r, " For wr 
 
 h.i; .••«1 trumjK'ter, anothi-r j are ri*j»olved, if in pea« imer you do 
 
 tuuwuoii- lo heur; but if that diould be re- ■ not submit your^elven, then to makr u war U|M>n 
 
 fuseil, »«i<l they, and that the town shall stand you and to bring you under by force. And of 
 
 it out »till, they then determined, and bid the i the truth of what I Dow miy, this iihall be » 
 24 
 
386 
 
 BUNYAN'S COMPLETE WORKS. 
 
 ngn iiiifo you : you shall see the black flag, 
 with its hot burning thunderbolts, set ujion the 
 mount to-morrow, as a token of defiance against 
 your prince and of our resolution to reduce 
 you to your Lord and rightful King." 
 
 So the said Lord Will-be-will returned from 
 oft' the wall and ':he trumpeter came into the 
 camp. When the trumpeter was come into 
 the camp the captains and officers of the 
 mighty King Shaddai came together to know 
 if he had obtained a hearing, and Avhat was 
 the effect of his errand. So the trumpeter told, 
 naying, " When I had sounded my trumpet and 
 had called aloud to the town for hearing, my 
 Lord Will-be-will, the governor of the town 
 and he that hath charge of the gates, came up 
 when he heard me sound, and looking over the 
 wall he asked me what I was, whence I came, 
 and what was the cause of my making this 
 noise ? So I told him my errand and by whose 
 authority I brought it. TJien said he, I will 
 tell it to the governor and to Mansoul. And 
 then I returned to my lords." 
 
 Then said the brave Boanerges, " Let us for 
 a while lie still within our trenches and see 
 what these rebels will do." Now, when the 
 time drew nigh that audience by Mansoul 
 was to be given to the brave Boanerges and 
 his companions, it was commanded that all 
 the men of war throughout the whole camp 
 of Shaddai sliould, as one man, stand to their 
 arms and make themselves ready, if the town 
 of Mansoul shall hear, to receive it forthwith 
 to mercy, but if not, to force a subjection. So 
 the day being come, the trumpeters sounded, 
 and that throughout the whole camp, that the 
 men of war might be in readiness for that 
 which then should be the work of the day. 
 But when they that were in the town of Man- 
 soul heard the sound of the trumpets through- 
 out the camp of Shaddai, and thinking no 
 other than that it must be in order to storm 
 the corporation, they at first were put to great 
 consternation of spirit ; but after they Avere a 
 little settled again, they also made what prep- 
 aration they could for a war if they did 
 ttorm ; else to secure themselves. 
 
 Well, when the utmost time was come, 
 Boanerges was resolved to hear their answer; 
 wherefore he sent out his trumpeter again to 
 summon Mansoul to a hearing of the message 
 that they had brought from Shaddai. So he 
 went and sounded, and the townsmen came 
 up, but made Ear-gate as sure as they could. 
 Now, when they were come up to the top of 
 the wall, Capta'a Boanerges desired to see the 
 
 lord mayor, but my Lord Incredulity Avas then 
 lord mayor, for he came in the room of my 
 Lord Lustings. So Incredulity, he came up 
 and showed himself over the wall ; but when 
 the Captain Boanerges had set his eyes upon 
 him, he cried out aloud, " This is not he ; 
 Avhere is my Lord Understanding, the ancient 
 lord mayor of the town of Mansoul, foi to him 
 I would deliver my message ?" 
 
 Then said the giant, (for Diaholus was also 
 come to the captain,) "Mr. Captain, you havo 
 by your boldness given to Mansoul at least 
 four summonses to subject herself to your 
 King; by whose authority I know not, nor 
 will I dispute that now. I ask therefore what 
 is the reason of all this ado, or what would 
 you be at, if you know yourselves?" 
 
 Then Captain Boanerges, whose was the 
 black colours and whose escutcheon was the 
 three burning thunderbolts, (taking no notice 
 of the giant or of his speech,) thus addressed 
 himself to the town of Mansoul : " Be it known 
 unto you, O unhappy and rebellious Mansoul, 
 that the most gracious King, the great King 
 Shaddai, my Master, hath sent me unto you 
 with comAission (and so he showed to the 
 town his broad seal) to reduce you to his obe- 
 dience ; and he hath commanded me, in case 
 you yield upon my summons, to carry it to 
 you as if you were my friend and brother ; but 
 he also hath bid that if, after summons to sub- 
 mit, you stand out and rebel, we should en- 
 deavour to take you by force." 
 
 Then stood forth Captain Conviction, and 
 said, (his Avas the pale colours, and for an 
 escutcheon he had the book of the law wide 
 open, &c.,) "Hear, O Mansoul! Thou, O 
 Mansoul, was once famous for innocency, but 
 now thou art degenerated into lies and deceit. 
 Thou hast heard what my brother the Captain 
 Boanerges hath said ; and it is your wisdom 
 and_ will be your happiness to stoop to and 
 accept of conditions of peace and mercy when 
 offered, especially when offered by one against 
 whom thou hast rebelled, and one who is of 
 power to tear thee in pieces ; for so is Shaddai 
 our King; nor, when he is angry, can any 
 one stand before him. If you say you In. .^e 
 not sinned nor acted rebellion against our 
 King, the Avhole of your doings since the day 
 that you cast off his service (and there was the 
 beginning of your sin) will sufficiently testify 
 against you. What else means your hearken- 
 ing to the tyrant and your receiving him for 
 your king ? What means else your rejecting 
 of the laws of Shaddai and your obeying of 
 
brother's iiivitati«iu, and ovoi-^tand not tlu- 
 time of mercy, but ajjree with thine ailver- 
 eary quickly. Ah, Manitoul ! suH'er not thy- 
 Bclf to be kept from mercy, and to be run into 
 a thoiLsand miseries by the Ihittering wiles of 
 Diabolus. IVrhaps that piece of deceit nuiy 
 attempt to mnk«« you believe that we seek «)ur 
 own profit in this our service; but know it is 
 obedience to our King and love to your hapj>i- 
 ■14 that is the cause of this undertaking of 
 
 " Again, I say to thee, O Mansoul ! con- 
 sider if it be not anuizing grace that 8haddai 
 «houlil so humble himself as he doth. Now, 
 lie by us reasons with you in a way of en- 
 treaty and sweet persuasions that you would 
 subject yourselves to him. Has he that need 
 of you that we are sure you have of kim? 
 No, no, but Ii% is merciful, and will not that 
 Mansoul should 
 
 THE HOLY WAR. .:5S>- 
 
 Diab.dus? Vea, what means this your taking | yit judgment is before hinj; lii. r. i..r<' trust 
 up of arms against and the shutting of your 1 tlimi in him: yea, because there is wrath, be- 
 irates upon us, thi faithful servants of your I ware lest he take thee away with hjsstroka; 
 King? He mied. then, and accept of my then a great ninsimi cannot deliver thee. Will 
 
 he esteem thy riches? No, not gold nor dl 
 the forces of strength, lie hath prepared ii» 
 throne for judgment, f<»r ho will come with 
 fire and with his chariots, like a whirlwind, U 
 ren<ler his anger with fury and his rebuke* 
 with flames of Pre. ThereOtre, O Mansoul, 
 take heed list, ♦.iter thou ha< fult'ilUtl the 
 judgment of the wicK-.-'d, justice >nd judv'nn nt 
 should take ho|i| of thee." Nr)W, while the 
 Captain Judgment was making of this nnttinn 
 to the town of Mansoul, it wiw olwerved by 
 same that I)iabolus trembled; but he pro(i>ided 
 in his |)arabl<', and saiil, "<) thou woeful town 
 of Mansoul I wilt tlmu not yet set open thy 
 gate to receive us, the ilepnties of thy King, 
 and those that would rejoice to see thee livr? 
 Can thy heart endure or can thy hands Ik» 
 strong in the <lay that he shall «leal in ju<lg- 
 uient with thee? I say, canst thou endure to 
 lie, bill turn to him and | be forced to drink, as one wouhl ilrink sweet 
 
 wine, the sea of wrath that our King has pre- 
 pared for Diabolus and his angels? Consider 
 betimes, consider." 
 
 Then stoo«l forth the fourth captain, the 
 noble Captain Kxecuti<m, and said, "() town 
 of Mansoul! — once famous, but now like the 
 fruitless bough; oiu-e the delight of the high 
 ones, but now a den for DialMilns— licarken 
 aNo to me, anci to the words that I shall sp«-ak 
 to thee in the name of the great Shaddai. 
 Heboid, the axe is lai<l to the rrxit of the trees : 
 every tree, therefore, that bringeth not forth 
 good fruit, is hewn down and cast into the 
 fire. 
 
 " Thou. O town of Mansoul I hast hitherto 
 been this fruitless tree: thou bearesf naught 
 but thorns ami briers. Thy evil fruit lurspeaks 
 theo not to be n goml tree : thy grapes* are 
 grapes of gall, thy clusters are bitter. Thoo 
 hast rebelled against thy King; and lol wp, 
 tl;e power and force of .*shaddai, are the axe that 
 ic laid to thy roots. What sayi-st thou, wilt 
 thou turn? I say again, tell me before tlie 
 firnt blow is given, wilt thou turn? Oh turn, 
 turn! Our axe mast first l»o laid to thy ro«<t. 
 befiire it l>e laiil nt thy rt>ot ; it n • " *•" '"• 
 luid to fliv r<K»t in a wavof threa'^ rr 
 
 Then stotid forth Captain Judgment, (whose 
 was the red colours, and for an escutcheon he 
 had the burning fierj- furnace;) and he said. 
 '■<) ye, the inhabitants of the town of Man- 
 
 ul, that have liveil so long in rebellion and 
 acts of tre i rist the King Shadilai, 
 
 know that W' ii'>t to-day to this place, 
 
 in this manner, with our message of our own 
 minds or to revenge our own quarrel ; it is the 
 King my ^(astnr that hath sent us to reduce 
 you to your obedience to him, the which if you 
 refuse in a peacor.ble way to yield, we have 
 commission to compel you thereto. And 
 never think of yourselves, not yet suffer the 
 tyrant hiabolus t«) persttade you to think, 
 that our King by his power is not able to 
 bring you down and to lay you un<ler his feet; 
 for he is the former of all things, and if ho 
 touches* the mountains they smoke. Nor will 
 the gate of the K nency stainl always 
 
 open; for the day .1 burn like an oven 
 
 is before him, yea, it hostcth greatly, it slum- 
 ''■T.«th not. 
 
 t) Mansoul! is it little in thine eyes that 
 >ur Ki- ' '" '••e mercy, and that after 
 
 ■o mail Yea, he still holdeth 
 
 oti" i'tre to thee, and will not yet 
 
 su lio shut against thee. Wilt 
 
 thou provoke him to do it? If iio, consider rif 
 what I say: to thee it is o|»ened no more for 
 ever. If thou sayott thou shalt uut see him, 
 
 ami this is all the time tiint thou hasu What 
 wilt thou do? Wilt thou turn, or "h.ill I 
 smite? If I fetch my blow, Munvtul -i wo 
 
3S8 
 
 BUNYAN'S COMPLETE WORKS. 
 
 you go ; for I have commission to lay my axe 
 at, as well as to, thy roots ; nor will any thing 
 but yielding to our King prevent doing of ex- 
 ecution. What art thou fit for, O Mansoul ! 
 if mercy prevent not, but to be hewn down 
 and cast into the fire and burned ? 
 
 "0 Mansoul! patience and forbearance do 
 not act for ever ; a year, or two, or tlii-ee they 
 may, but if thou provoke by a three years' re- 
 bellion, (and thou hast already done more than 
 tliis,) then what follows but cut it down ? Nay, 
 after that thou shalt cut it down. And dost 
 thou think that these are but threatenings, or 
 that our King has not power to execute his 
 words? O Mansoul! thou wilt find that, in 
 the words of our King, when they are by si^i- 
 ners made little or light of, there is not only 
 threatening but burning coals of fire. 
 
 "Thou hast been a cumber-ground long 
 already, and wilt thou continue so still ? Thy 
 sin has brought this army to thy walls, and 
 shall bring it in judgment to do execution into 
 thy town. Thou hast heard what the captains 
 have said, but as yet thou shuttest thy gates. 
 Speak out, Mansoul ; wilt thou do so still.? or 
 wilt thou accept of conditions of peace?" 
 
 These brave speeches of these four noble 
 captains the town of Mansoul refused to hear, 
 yet a sound thereof did beat against Ear-gate, 
 though the force thereof could not break it open. 
 In fine, the town desired a time to prepare 
 their answer to these demands. The captains 
 then told them that if they Avould throw out to 
 them one Ill-pause that was in the town, that 
 they might reward him according to his works, 
 then they would give "them time to consider ; 
 but if they would not cast him to them over 
 the wall of IMansoul, then they would give 
 them none; for, said they, we know that so 
 long as Ill-pause draws breath in Mansoul, all 
 good consideration will be confounded and 
 uothing but mischief will come thereon. 
 
 Then iJiabolus, who was there present, be- 
 ing loth to lose his Ill-pause, because he was 
 his orator, (and yet be sure he had, could the 
 captains have laid their fingers on him,) was 
 resolved at this instant to give them answer by 
 himself; but then, changing Ijis mind, he 
 commanded the then lord mayor, the Lord In- 
 credulity, to do it; saying, "My lord, do you 
 give these runagates an answer, and sjleak out, 
 tliat Mansoul may hear and understand you." 
 
 So Incredulity, at Diabolus's command, be- 
 gan and said, " Gentlemen, you have here, as 
 we do behold, to the disturbance of our prince 
 and the molestation of the town of Mansoul, 
 
 camped against it ; but from whence you come 
 we will not know, and what you are we will 
 not believe. Indeed, you tell us in your ter- 
 rible speeches that you have this authority 
 from Shaddai, but by what right he commands 
 you to do it, of that we shall yet be ignorant. 
 
 " You have also, by the authority aforesaid, 
 summoned this town to desert her lord, and 
 for protection to yield up herself to the great 
 Shaddai, your King, flatteringly telling her 
 that if she will do it, he will pass by and not 
 charge her with her past offences. 
 
 " Further, you have also, to the terror of the 
 town of jMansoul, threatened with great and 
 sore destruction to punish this corporation if 
 she consents not to do as your wills would have 
 her. 
 
 "Now, captains, from whencesoever you 
 come, and though your designs be never so 
 right, yet know ye that neither my Lord Diab- 
 olus, nor I his servant Incredulity, nor yet 
 our brave Mansoul, doth regard either your 
 persons, message, or the King^that you say 
 hath sent you. His power, his greatness, his 
 'vengeance we fear not, nor will we yield at all 
 to your summons. 
 
 " As for the war that you threaten to make 
 upon us, we must therein defend ourselves as 
 well as we can ; and know ye that we are not 
 without wherewithal to bid defiance to you. 
 And, in short, for I will not be tedious, I tell 
 you that we take you to be some vagabond 
 runagate crew that, having shaken off" all obe- 
 dience to your King, have gotten together in 
 tumultuous manner, and are ranging from 
 place to place, to see if, through the flatteries 
 you are skilled to make on the one side, and 
 threats wherev/ith you think to fright on the 
 other, to make some silly town, city, or coun- 
 try to desert their place and leave it to you ; 
 but Mansoul is none of them. 
 
 " To conclude, we dread you not, we fear you 
 not, nor will we obey your summons : our gates 
 we will keep shut upon you, our place we will 
 keep you out of; nor will we long thus suffer 
 you to sit down before us. Our people must 
 live in quiet; your appearance doth disturb 
 them ; wherefore arise with bag and baggage 
 and begone, or we will let fly from the walls 
 against you." 
 
 This oration, made ly old incredulity, was 
 seconded by desperate Will-be-will in words 
 to this effect: "Gentlemen, w© have heard 
 your demands and the noise of your threats, 
 and we have heard the sound of your summons ; 
 but we fear not your force, we I'egard not your 
 
THE llnLY WAR 
 
 3S0 
 
 tlireats, bJt will still abide :is you louiul us. 
 And we command you that in three days' 
 time you ccitse to appear in these parts, or you 
 shall know what it is once to dare oiler to 
 rouse the lion liiabolus wlien asleep in his 
 town of Mansoul." 
 
 The recoriler, whose name was Forget-goml, 
 he also added iLs foMoweth : "Gentlenien, my 
 lonls, as you see, have with mild and jjentle 
 words ariHweretl your roui^li and anjjry speeches; 
 they have moreover, in my hearinjr, given you 
 leave quietly to tlepart as you came. Wliere- 
 fore take their kindness and begone; we might 
 have come out with force upon you. and have 
 causwl you to feel tlie dint of our swords ; but 
 as we love ejusc and quiet ourselvi^s, so we love 
 not to hurt or moh'st others." 
 
 Tlu'n did the town of Mansoul shout for joy, 
 as if, by Diabolus and his crew, some great 
 advantage had been gotten of the captains. 
 They also ning the bells and made merry, and 
 d;inee«l upon the walls. 
 
 Diabolus also returned ttj the c:ustle, and the 
 lord niayor and rfx'order to their place; but 
 the Lord Will-be-will took special care that 
 the gates should be secured with d(»uble guards, 
 double bolts, and double Im-ks and bar». And 
 that F^ar-gate especially might the better be 
 looked to — for that was the g:itc in at which 
 the King's forces sought most to enter — the 
 Lord Will-be-will made one old Mr. Prejudice 
 (an angr>* and ill-conditiontnl fellow) captain 
 of tho ward at that gate, and put under his 
 power sixty men, calleil Deaf-men — men ad- 
 var.tagi>ous for that service, fora-mueh as they 
 mattered no wonls of the captains nor of their 
 snlfliere. 
 
 Vow, when the mptains saw the answer of 
 :..c great onw, that they could not get an he.nr- 
 ing from the old native* of the town, and that 
 Mansoul was resolvetl to give the King's army 
 battle, they prepared themselves to receive 
 them and to try it out by the jmwer of the arm. 
 And first they made their furcj-s more formi»l- 
 able against Jiar-gate. For they knew that 
 unlewt they could iH'netrate that no gixxl could 
 bo done upon the town. This <lone, they put 
 Ujc rest of their men in their places. After 
 which they gave out the woni, which was, 
 " Ye nuLHt Ih! l)orn again." Then they sounded 
 the truuipet ; then they in the tnwn ma<le tluin 
 answer with shout against shout, charge ngaintt 
 charge, and so tho Ixittle began. Now they in 
 the town had planted U|M>n tho tower over 
 Elar-ga'e *wo ^Trat srun*. the one calletl Iligh- 
 inin<i,anij the oth-r ll'uily. Undc these two 
 
 guns they trusted much ; they wi-re cju-t in Uie 
 castle by Diabolus's founder, whose name was 
 Mr. TutV-up, and mischievtuis pieces they were. 
 Hut so vigilant and watchful when the t'a|>- 
 tains saw them were they that though some 
 times their shot would go by their ears with a 
 whiz, yet they did them no harm. Hy these 
 two guns the townsfidk made no question but 
 greatly to annoy the camp of .'^haildai and »vll 
 enough to secure the gate, but they luul not 
 much cause to boast of what execution ther 
 did, jis by what follows will bo gatbereil. 
 
 The famous Mansoul had also some other 
 small pieces in it, of the which they nuide use 
 against the camp of Shaddai. 
 
 They from the camp also did as stoutly, an! 
 with as much of that its may, in truth, be ealb <J 
 valour let fly as fast at the town and at Yakx 
 gate; for tliey saw that unli-ss they could brea* 
 opeti lOar-gate it w«)ulcl be but in vain to batter 
 the wall. Now the King's captains had brought 
 with them several slings and two or three bat- 
 tering-rams; with their slin^rs therefore they 
 battere«l the houses an<l people of the town, 
 and with their rams they sought to break E.nr- 
 gate open. 
 
 The camp and the town had several skir- 
 mishes and brisk encounters, while the captain* 
 with their engines made many brave attempts 
 to bre.ik open (tr beat down the tower that wan 
 over ICar-gate, an«l at the said gate to make 
 their entnince. lUit Mansoul st«HMl it out so 
 lustily, through the nige of Diabolus, the val- 
 our i»f the Lord Will-be-will, and the conduct 
 of old Tncreclulily the njaycir, ami >fr. Forget- 
 g««od the recorder, that the charge ami expense 
 of that summer's wars (on the King's nide) 
 seemed to be almost ijuite lost, and the advan- 
 tage to return to Mansoul. Hut when the 
 captninH saw how it was they made a fair re- 
 treat, and entrenched themselves in their 
 winter quarters. Now, in this war, yeu nuHt 
 neetls think, there was much loss on Ixdh sides, 
 of which be plea.sed to accept of thii brief ac- 
 count fallowing. 
 
 The King's captains, when they uiarclie«i 
 from the court to come up against Mansoul to 
 war, as they tame crossing over the • •■• •• 
 they ha(t{N>ne<l to light upon three y- 
 
 ! a n>iii<| t : i r 
 
 le, and ni' ^'H 
 
 to ap|»ranince. Their numi*s were, .Mr. 1 r«di- 
 tion, Mr, Human-wisdom, and Mr. Man's- in- 
 vention. So ther came U|» to the niptaim* and 
 •'" 1 their service* to Shaihlai. Tho cap- 
 II told them of their design, nod bid 
 
390 
 
 BUNYAN'S COMPLETE WORKS. 
 
 tliem not to be rash in their offers ; but the 
 young men told them they had considered the 
 thing before, and that, hearing they were upon 
 their march for such a design, came hither on 
 purpose to meet them, that they might be 
 listed under their excellencies. Then Captain 
 Boanerges, for that they were men of courage, 
 listed them into his company, and so away they 
 went to the 1\'ar. 
 
 N'ow, when the war was begun, in one of 
 tl);? briskest skirmishes, so it was that a com- 
 pany of the Lord Will-be-will's men sallied 
 out of the sally-port or postern of the town, 
 and fell in upon the rear of Captain Boaner- 
 ges' men, where these three fellows happened 
 to be ; so they took them prisoners and away 
 they carried them into the town, where they 
 had not laid long in durance but it began to be 
 noised about the streets of the town what three 
 notable prisoners the Lord Will-be-will's men 
 had taken and brought in prisoners out of the 
 camp of Shaddai. At length tidings thereof 
 was carried to Diabolus to the castle — to wit, 
 what my Lord "Will-be-will's men had done, 
 and whom they had taken prisoners. 
 
 Then Diabolus called for Will-be-will to 
 know the certainty of this matter. So he 
 asked him and he told him ; then did the giant 
 send for the prisoners, and, when they were 
 come, demanded of them who they were, 
 wlience they came, and what they did in the 
 camp of Shaddai? and they told him. Then 
 he sent them to ward again. Not many days 
 after he sent for them to him again, and then 
 asked them if they would be willing to serve 
 him against their fonner captains? They then 
 told him tliat they did not so much live by 
 religion as by the fates of fortune, and that, 
 since his lordship was willing to entertain 
 them, they should be willing to serve him. 
 
 Now while things were thus in hand there 
 was one Captain Anything, a great doer in the 
 town of iMansoul, and to this Captain Any- 
 thing did Diabolus send these men, with a 
 note under his hand to receive them into his 
 company; the contents of which letter were 
 ihus : 
 
 " Anything, my darling, the three men that 
 arc the bearers of this letter have a desire to 
 seive me in the war, nor know I better to 
 whose conduct to commit them than to thine. 
 Receive them, therefore, in my name, and as 
 neeu snail require make use of them against 
 Shaddai and his men. Farewell." So they 
 came, and he received them, and he made 
 two of them sergeants, but he made Mr. Man's- 
 
 invention his ancient-bearei. But thus macb 
 for this, and now to return to ^he camp. 
 
 They of the camp did also some execution 
 upon the town ; they did beat down the roof 
 of the old lord mayor's house, and so laid him 
 more oj^en than he was before. They had 
 almost with a sling slain my Lord Will-be-will 
 outright, but he made a shift to recover again. 
 But they made a notable slaughter among the 
 aldermen, for with one only shot they cut off 
 six of them — to wit, Mr. Swearing, Mr. Whor • 
 ing, Mr. Fury, Mr. Stand-to-lies, Mr. Drunk- 
 enness, and Mr. Cheating. 
 
 They also dismounted the two guns that 
 stood upon the tower over Ear-gate, and laid 
 them flat in the dirt. I told you before that 
 the King's noble captains had drawn off to 
 their winter quarters, and had there entrenched 
 themselves and their carriages, so as, with the 
 best advantage to their King and the gr'eatest 
 annoyance to the enemy, they might give sea- 
 sonable and warm alarms to the town of Man- 
 soul. And this design of them did so hit 
 that, I may say, they did almost what they 
 would to the molestation of the corporation. 
 
 For now could not Mansoul sleep securely 
 as before, nor could they now go to their de- 
 baucheries with that quietness as in times past. 
 For they had from the camp of Shaddai such 
 frequent, warm, and terrifying alarms, first at 
 one gate, and then at another, and again at all 
 the gates at once, that they were broken as to 
 former peace. Yea, they had their alarms so 
 frequently, and that when the nights were at 
 longest, the weather coldest, and so conse- 
 quently the season most unseasonable, that 
 that winter was to the town of Mansoul a win- 
 ter by itself. Sometimes the trumpets would 
 sound, and sometimes the slings would whirl 
 the stones into the town. Sometimes ten thou- 
 sand of the King's soldiers would be running 
 round the walls of Mansoul at midnight, shout- 
 ing and lifting up the voice for the battle. 
 Sometimes, again, some of them in the town 
 would be wounded, and their crj' and lament- 
 able voice would be heard, to the great moles- 
 tation of the now languishing town of Man- 
 soul. Yea, so distressed with those that laid 
 siege against them were they that I dare say 
 Diabolus their king had in the»e days his rest 
 much broken. 
 
 In these days, as I was informed, new 
 thoughts — and thoughts that began to run 
 counter one to another — began to possess the 
 minds of the men of the town of Mansoul 
 Some would say, " There is no living tiius '^ 
 
THE HOLY WAR. 
 
 391 
 
 Others would then reply, "This will be over 
 fihurtly." Then would a third stand up and 
 answer, '" Let us turn to the King Shadihii, and 
 bo put an end to these troubles." And a fourth 
 would come in with a fear, saying, " I d<»ubt 
 he will not receive us." The old gt-ntlenian, 
 too, the recorder, that was ao before Diabolus 
 t04ik Mansoul, he also beg:tn to talk aloud ; 
 ami his words were now to the town of Man- 
 *ouI iLH if they were great claps of thunder. 
 No noise now so terrible to Maiisoul as wjt* 
 his with the noi<e of the soldiers and shout- 
 ings of the captains. 
 
 Also things began to grow scarce in Alan- 
 soul, now the things that her soul luste<l after 
 were departing from her. Upon all her pleas- 
 ant things there w;is a bla^t and burning in- 
 stead of beauty. Wrinkles now and some 
 sliows of the shadow of death were upon tiu; 
 inhabitants of Mansoul. .\nd now, oh how 
 glatl would Mansoul ha\t> been to have en- 
 joyed quietni^s and sjitisfaclion of mind, 
 though joined with the meanest condition in 
 the worhl ! 
 
 The captains also, in the depth of the winter, 
 did send by the mouth of lioanerges' trumpeter 
 a sumn\ons to Mansoul to yiehl up herself to 
 the King, the great King Shaddai. They said 
 it onei», and twice, and thrice; not knowing 
 but that at somptimes tliere might be in Man- 
 soul S4»me willingni-jts to surrender up them- 
 selvi-M unto him, might they but have the 
 colour of aji invitation to do it under. Yea, 
 80 far as I could gather, the town had been 
 surrendered up to them before now had it not 
 l>een for the opposition of oUl Incredulity and 
 the fickleness of the thoughts of my Lonl 
 Will-be-will. Dialiolus also began to rave, 
 wherefore Mansoul .ns fo yielding was not yet 
 all of one mind; tl 'y still lay di.s- 
 
 trf*.sed under these ^ _ ,; tears. 
 
 I tolil you but now that they of the King's 
 «rmy had tliLs winter sent three times to^Ian- 
 •oul to submit herself. 
 
 Ths firnt lime the trumiteter went he went 
 with worils of peace, telling them that the 
 captain* the noble captains of .Shaddai, <liil 
 pity an . Vcwail the misery of the now perl«h- 
 ing town of ManBoul, and were troubled to sco 
 them so much at a .ntand in the way of^their 
 own deliverance. He said, njoreover, that the 
 ■ im tell them that if now |K»or 
 V . hundtle hiT.-elf and turn, her 
 
 former n ixiiions and miwt notoriou.s trea- 
 toxi» •ihould by their merciful King be for- 
 given ibcin, jreo, and forguttrn too. And 
 
 having bid them i«ew;iie luat imy n<jod not 
 in their own way, that they opposeil not them- 
 selves, nor made themselves their own l<isera, 
 he returned again into the camp. 
 
 The second time the trumpeter went he did 
 treat thcin a little roughly. For after bound- 
 ing the trumpet, he told them that their con- 
 tinuing in their rebellion did but chafe and 
 heat the spirit (»f the captains, and that they 
 were resolveil to make a conipii'>I of .Mansoul 
 or to lay their bones before the toMu-walls. 
 
 lie Went a^^ain the third time, anil «l<'ult nilli 
 them yet nion roughly, t4lling them that n<»w, 
 since they had been so horribly profane, he did 
 not certainly know whether the captains were 
 inclined to mercy or judgment; only, said he. 
 they commanded me to give you a >ummoti-< to 
 open the gates unto them. S<i he returned and 
 went into the camp. 
 
 These three summons, and esiwcially the two 
 last, did so distress the town that they pn-sently 
 called a consultation, the result of which wso* 
 this: that my Lortl Will-be-will shouhl go up 
 to Kar-gate, and tliere with sound of trumpet 
 call to the captains of the camp for a parley. 
 Well, the Lonl Will-be-will sounded upon the 
 wall, so the eai>tains lame up in their harm^"*, 
 with their ten thousands at their feet. The 
 townsmen then told the caplain.s that they had 
 heard and considered their summons, and would 
 come t«>aii agreement with them, and with t;. 
 King Shaddai, upon such certain terms, an ; 
 and pro|)ositions as, with and by the order of 
 their prince, they to them were upiKiintiHl to 
 pro|>ound — to wit, they would agree ujKjn these 
 grounds to be one people with them: 
 
 "L If that those of their own company, as 
 the new lonl mayor and their Mr. Korgel- 
 gofnl, with their bnive Lord Will-be-will, 
 might under Shaddai be still the gtivernors of 
 the town, castle, and gates of Man.»oul. 
 
 "2. Provided that no man that now ser\'etli 
 under their great giant Diaboluii Ix- by Shaddai 
 cjtst out of house, harbour, or the freedom that 
 he hath hitherto enjoyed in the famous town 
 of Mansoul. 
 
 "3. That it shall be grante<l ■ 
 of the town of Mansoul shall < ^ 
 their rightM and privileges— to wit, «uch ar 
 have formerly been grantcil them, and that 
 they have long lived in the enjoyment of, 
 under the rei;:n of ;' ' 
 
 now is and long ha-^ • 
 
 great defender. 
 
 "4. That no new law, ofliccr, or exiTutioner 
 of law or otiice shall haTe any power over 
 
^92 
 
 B UN Y All's COMPLETE WORKS. 
 
 them without their own choice and con- 
 sent." 
 
 These he our propositions or conditions of 
 peace, and upon these terms, said they, we 
 will submit to your king. 
 
 But when the captains had heard this weak 
 and feeble offer of the town of Mansoul, and 
 their high and bold demands, they made to 
 them again by their noble captain, the Cap- 
 tain Boanerges, this speech following : 
 
 " ye inhabitants of the town of Mansoul ! 
 wlien I heard your trumpet sounded for a 
 parley with us I can truly say I was glad; but 
 when you said you were willing to submit 
 yourselves to your King and Lord, then I was 
 yet more glad ; but when, by your silly provi- 
 soes and foolish cavils, you lay the stumbling- 
 block of your iniquity before your own faces, 
 then was my gladness turned into sorrows, and 
 ■^v hopeful beginnings of your return into 
 languishing, fainting fears. 
 
 "I count that old Ill-pause, the ancient 
 enemy of Mansoul, did draw up those pro- 
 ^josals that now you present us Avith as terms 
 of an agreement, but they deserve not to be 
 admitted to sound in the ear of any man that 
 pretends to have service for Shaddai. We do 
 therefore jointly, and that with the highest 
 disdain, refuse and reject such things as the 
 greatest of iniquities. 
 
 "But, O Mansoul, if you Avill give your- 
 selves into our hands, or rather into the hands 
 of our King, and will trust him to make such 
 terms with and for you as shall seem good in 
 his eyes, (and I dare say they shall be such as 
 you shall find to be most profitable to you,) 
 then we will receive you and be at peace with 
 you; but if you like not to trust yourselves in 
 the arms of Shaddai our King, then things are 
 but where they were before, and we know also 
 what we have to do." 
 
 Then cried out old Incredulity, the lord 
 mayor^ and said, "And who, being out of the 
 hands of their enemies, as you see we are now, 
 will be so foolish as to put the staff out of their 
 own hands into the hands of they know not 
 vvho? I, for my part, will never yield to so 
 unlimited a proposition. Do we know the 
 manner and temper of their King ? It is said 
 by some that he will be angry with his sub- 
 jects if but the breadth of an hair they chance 
 to step out of the way. And of others that he 
 requireth of them much more than they can 
 perform. Wherefore it seems, Mansoul, to 
 be thy wisdom to take good heed what thou 
 dcst in this matter; for if you once yield you 
 
 give up yourselves to another, and so you are 
 no more your own! Wherefore, to give up 
 yourselves to an unlimited power is the great- 
 est folly in the world, for now you indeed may 
 repent, but can never justly complain. But 
 do you indeed know", when you are his, which 
 of you he will kill and which of you he will 
 save alive, or whether he will not cut off every 
 one of us, and send out of his own country 
 another new people and cause them to inhabit 
 this town?" 
 
 This speech of the lord mayor undid all, 
 and threw flat to the ground their hopes of a n 
 accord; wherefore the captains returned to 
 their trenches, to their tents, and to their men 
 as they were, and the mayor to the castle and 
 to his king. 
 
 Kow Diabolus had waited for his return, for 
 he had heard that they had been at their 
 points. So when he was come into the cham- 
 ber of state, Diabolus saluted him with, " Wel- 
 come, my lord ; how went matters betwixt you 
 to-day?" So the Lord Incredulity (with a low 
 congee) told him the whole matter, saying, 
 " Thus and thus said the captains of Shaddai, 
 and thus said I." The which when it was told 
 to Diabolus, he was very glad to hear it, and 
 said, " My lord mayor, my faithful Incredul- 
 ity, I have proved thy fidelity above ten times 
 already, but never yet found thee false. I do 
 promise thee, if we rub over this brunt, to 
 prefer thee to a place of honour, a place far 
 better than to be lord mayor of Mansoul. I 
 will make thee my universal deputy/, and 
 thou shalt, next to me, have all nations 
 under thy hand; yea, and thou shalt lay 
 hands upon them that they may not resist 
 thee ; nor shall any of our vassals walk more 
 at liberty, but those that shall be content to 
 walk in thy fetters." 
 
 Now came the lord mayor out from Diab- 
 olus as if he had obtained a favour indeed ; 
 wherefore to his habitation he goes in great 
 state, and thinks to feed himself well enough 
 with hopes until the time came that his great- 
 ness should be enlarged. 
 
 But now, though the lord mayor and Diab- 
 olus did thus well agree, yet this repulse to 
 the brave captains put Mansoul into a mu- 
 tiny.- For while old Incredulity went into the 
 castle to congratulate his lord with Avhat had 
 passed, the old lord mayor that was so before 
 Diabolus came to the town — to wit, my Lord 
 Understanding and the old recoi-der, Mr. Con- 
 science — getting intelligence of what had 
 passed at Ear-gate, (for you must know that 
 
THE HOLY WAR. 
 
 393 
 
 they might not be sulTered to be at that de- 
 bate, lest they should then have ututinii-d for 
 the captuiiis;) but I sjiy they got intelligence 
 what hail jnunsed there, and were much con- 
 cerned therewith ; wherefore they, getting 
 Bonie of the town togetlier, began to possess 
 them with the reasonablrness of the noble 
 captains' demands, and with the bad conse- 
 quences that would follow u|>on the speech 
 of old Incretlulity, the lord mayor— to wit, 
 how little reverence lie slmwi-d therein, either 
 to the captains or to their King, also liow he 
 implicitly cliarge«l them witli unfaitlifulncss 
 and treachery ; for what less, quoth they, 
 could be made of his words when he snid he 
 would not yield to their propositions, and 
 adtled, moreover, n supposition that he would 
 destroy ilh when before he had sent us word 
 tliat he would show us mercy? The multi- 
 tude, being now possessed with the conviction 
 of the evil that old Incredulity had done, began 
 to run ti>gether by companies in all places and 
 in every corner of flic streets of Mansoul ; and 
 first they brgan to mutter, then to talk openly, 
 and after that they run tt) and fro, and cried 
 as they run, '* O the brave captains of 8had- 
 dai ! would we were under the government of 
 tlie captains and of Shaddai their King." 
 When the lord mayor had intelligence that 
 .Ma'is«)ul was in an uproar, down he comes* to 
 appease the pe<»ple, and thought to have 
 quashed their heat with the bigness and the 
 show fif his countenanre. Hut when they saw 
 him, they came running upon him, and had 
 doubtle«s done him a mischief had he not 
 betaken himself to home. However, they 
 itrongly assaulted the house where he was, 
 to have pulled it down about his ears, but 
 the place was too strong; so they failed of 
 that. S) he, taking some counige, addressed 
 himself out a window {•> thf i-.j.!.' in this 
 manner: 
 
 "Ctentlemen, what i^ lu. 1..1-...1 nni. imn- 
 is here such an uproar t»>-day ?" 
 
 Then answere»l n>y Lord Understanding: 
 ■ It i.H evi-n In-cause that thou and thy master 
 have carrit-tl it not rightly and as you should 
 to the captains of Shaddai ; for in three things 
 yon arc faulty : Fir«t, in that you would not 
 let Mr. Conscience and myself be at the hear- 
 ing of your dirtcourse. Secondly, in that you 
 proj>oundcd such terms of |)eacc to the C4ip- 
 ta'ns that by no means could be granted 
 UnlcM they had intended that their .^haddai 
 ttioubl have Ix-en only a titular prince, and 
 that Man>H>ul should still have had power, by 
 
 law, to have lived in ail le\V(im.<s and vanity 
 before him. and so, by con.se«juence, Diab- 
 olus should still here be king in j>o\ver, and 
 the other only king in name. Thirdly, for 
 that thou ditUi thyself, aft«r the captains had 
 showed us upon what conditions tliey would 
 have received us to mercy, even undo all 
 again with thy unsavoury, and unscasonab'.e. 
 and ungodly spi'ech." 
 
 When old Incredulity had heanl this-peoch. 
 he crictl out, " Tria<on ! trea<on ! To your 
 arms, to your arms. () ye trusty frirntU of 
 Diabolus in .Man^oul I" 
 
 Uiulerntaniling. "Sir, you may put upon tOf 
 words what meaning you plejfe, but I am sure 
 that the captains of such an high Lord as 
 theirs is deserved a bvtter treatment at your 
 hands." 
 
 Then said old Incredulity, '"This is l)ut little 
 better. Ihit, sir, tpioth he, what I spake, I 
 spake for my prince, for his government, and 
 the quieting of the people, whom by your un- 
 lawful actions you have this day set to mutiny 
 against us." 
 
 Then replied the old recorder, whwe namo 
 wius Mr. Conscience, and said, "Sir, you ought 
 not thus to retort upon what my I^ord Under- 
 standing hath said. It is evident enough that 
 he hath spoken the truth, and that you are an 
 enemy to Mansoul ; be convinced then of the 
 evil of your saucy and malajtert language, and 
 of the grief that you have put the captains to; 
 yea, and of the damages that you have done to 
 Mansoul thereby. Had you accepte«l of the 
 conditions, the sound of the trumi>ct and the 
 alarm of war had now ceased about the town 
 of Mansoul ; but that dreadful sound abides, 
 and your want of wisdom in your speech has 
 been the cause of it." 
 
 Then sjiid old Incredulity, "Sir, if I live I 
 will «lo your errand to l)iaboliLs, and then you 
 shall have an answer to your words. M<>:ui> 
 while we will seek the good of the town, and 
 not ask counsel of you." 
 
 L'ndtr»tanilinij, "Sir, your prince an<l yoii 
 are Ixith foreigners to Mansoul, and not the 
 natives thereof. And who can tell but that 
 when you have brought us into greater straits 
 (when you also shall sec that younwlvt>s can 
 be safe by no other means than by flight; you 
 may leave us and shift for youn»iUfs, or sot 
 Us on hre and go awjiy in ti. ^ by llio 
 
 light of the burning, ami - incur 
 
 ruins." 
 
 Incraluliiy. "Sir, you forget that you are 
 under a governor, and that you ought to do* 
 
394 
 
 BUNYAN'S COMPLETE WORKS. 
 
 mean yourself like a subject; and knew ye 
 when my lord the king shall hear of this day's 
 work he will give you but little thanks for 
 your labour." 
 
 Now, while these gentlemen were thus in 
 their chiding words, down comes from the 
 walls and gates of the town the Lord Will-be- 
 will, Mr. Prejudice, old Ill-pause, and several 
 OJ the new-made aldermen and burgesses, and 
 they asked the rea.son of the hubbub and tu- 
 mult. And with that every man began to tell 
 his own tale, so that nothing could be heard 
 distinctly. Then was a silence commanded, 
 and the old fox Incredulity began to speak. 
 "My lord," quoth he, "here are a couple of 
 peevish gentlemen that have, as a fruit of their 
 dispositions, and, as I fear, through the advice 
 of one Mr. Discontent, tumultuously gathered 
 this company against me this day, and also 
 attempted to run the town into acts of rebellion 
 against our prince." 
 
 Then stood up all the Diabolouians that 
 were 2^i"esent and affirmed these things to be 
 true. 
 
 Now, when they that took part with my 
 Lord Understanding and with Mr. Conscience 
 perceived that they were like to come to the 
 worst, for that force and power were on the 
 other side, they came in for their helj^ and re- 
 lief, so a great company was on both sides. 
 Then they on Incredulity's side would have 
 had the two old gentlemen presently away to 
 prison, but they on the other side said they 
 6hould not. Then they began to cry up parties 
 again ; the Diabolouians cried up old Incre- 
 dulity, Forget-good, the new aldermen, and 
 their great one Diabolus ; and the other party, 
 they as fast cried up Shaddai, the captains, his 
 laws, their mercifulness, and applauded their 
 conditions and ways. Thus the bickerment 
 went a while ; at last they passed from words 
 to blows, and now there were knocks on both 
 sides. The good old gentleman Mr. Con- 
 science was knocked down twice by one of the 
 Diabolonians, whose name was Mr. Benumb- 
 ing. And my Lord Understanding had like 
 to have been slain with an harquebus, but that 
 he that had shot wanted to take his aim right. 
 Nor did the other side wholly escape, for there 
 was one Mr. Eash-head, a Diabolonian, that 
 had his brains beaten out by Mr. Mind, the 
 Lord Will-be-will's servant ; and it made me 
 laugh to see how old Mr. Prejudice was kicked 
 and tumbled about in the dirt. For though 
 a while since he was made captain of a com- 
 pany of the Diabolonians, to the hurt and 
 
 damage of the town, yet now .Ley had got him 
 under their feet, and I will assure you he had, 
 by some of the Lord Understanding's party, 
 his crown soundly cracked to boot. Mr. Any- 
 thing also, he became a brisk man in the broil, 
 but both sides were against him because he 
 was true to none. Yet he had, for his mala- 
 pertness, one of his legs broken, and he that 
 did it wished it had been his neck. Much 
 harm more was done on both sides ; but this 
 must not be forgotten : it was now a wonder to 
 see my Lord Will-be-will so indifferent as he 
 was ; he did not seem to take one side more 
 than another, only it was i:)erceived that he 
 smiled to see how old Prejudice was tumbled 
 up and down in the dirt. Also when Captain 
 Anything came halting up before him, he 
 seemed to take but little notice of him. 
 
 Now when the uproar was over, Diabolus 
 sends for my Lord Understanding and Mr. 
 Conscience, and claps them both up in jirison, 
 as the ringleaders and managers of this most 
 heavy riotous rout in Mansbul. Now the town 
 began to be quiet again and the prisoners were 
 used hardly; yea, he thought to have made 
 them away, but that the present juncture did 
 not serve for that purpose, for that war was in 
 all their gates. 
 
 But let us return again to our story. The 
 captains, when they were gone back from the 
 gate and were come into the camp again, called 
 a council of war to consult what was further 
 for them to do. Now some said. Let's go up 
 presently and fall upon the town, but the great- 
 est part thought rather better it would be to 
 give them another summons to yield ; and the 
 reason why they thought this to be best was, 
 because that, so far as could be perceived, the 
 town of Mansoul now was more inclinable than 
 heretofore. And if, said they, while some of 
 them are in a way of inclination we should by 
 ruggedness give them distaste, we may set 
 them further from closing 'with our summons 
 than we would be willing they should. 
 
 Wherefore to this advice they agreed, and 
 called a trumpeter, put words into his mouth, 
 set him his time, and bid him God speed. 
 Well, many hours were not expired before the 
 trumpeter addressed himself to his joiirney. 
 Wherefore, coming up to the wall of che town, 
 he steereth his course to Ear-gaLe and there 
 sounded as he was commanded. They then 
 that were within came out to see what was the 
 matter, and the trumpeter made them this 
 sijeech following: 
 
 "O hard-hearted and deplorable town of 
 
THE HOLY WAli 
 
 395 
 
 Maiisuu;; iiiiw uui^ wilt tiHui l«ive tliy .sinful, 
 
 tiful siiiipliiiiy, aiiul ye fouls deliglit in ymir 
 scorning? As yet dt^pisc you the oilers of 
 IK-ace and deliverance? As yet will ye iiefuse 
 tiie {i^oldeii oflers of Sliaddui. and tru>t to the 
 lii's and fulsehomis of Dialiolus? Think you, 
 when Shaddni sliould have conquered you, 
 ihtrt the renienthrancc of these your carriages 
 to*vards him will yiehl you peace and conifort, 
 or that by rnlllini; lanj;uaj?e you can make him 
 afraid as a grasshopper? Doth he entreat you 
 for fearof you? Do you think y<ju arestronger 
 than he? I..4M»k to the heavens, and behold 
 iiid consider the stars, how high are they? 
 I 'ar. you st<»p the sun from running its course, 
 :iiid hinder the m<H>n from giving her light? 
 fan you count the number of the stars, or stay 
 t]io liottU*s of heaven? Can" you call for the 
 w;it. i-H of the sea, and ciiuse them to cover the 
 t'.irc of the ground? Can you behold every 
 lie that is proud, and abase him, and bind 
 iheir faces in secret? Yet these are some of 
 the works of our King, iu whose name, this 
 day, we come up unto you, that you may be 
 brou.;ht under his authority. In his name, 
 therefore, I summon you again to yield up 
 yourselvi>s to his captains." 
 
 At thus summons the Mansoulians seemed to 
 In* at a stand, and knew not what answer to 
 make. Wherefore Diabolus forthwith a|)- 
 p< .ir.d, and t<M)k upon him to do it himself; 
 and thus he begins, but turns his speech to 
 them of ^lansoul. 
 
 " (lentlemen," (pioth he, "ami my faithful 
 -ubjectA, if it Im true what this summoncr hath 
 ?aid concerning the greatness of their King, 
 by his terror you will always be kept in bond- 
 a.'e, and so be made to sneak; yea, how can 
 ;.ou now, though he is at a distance, endure 
 to think of such a mighty one? And if not 
 to think of him while at u distance, how can 
 you endure to bo in his presence? I, your 
 prince, am familiar with you, and you may 
 play with me jw you would with a griLsshopper. 
 Consider, therefore, what is for your profit, 
 a: J remember the immunities that I have 
 granted you. 
 
 ' I-':irther, if all be true that this man hath 
 
 ~.iid, how comest it to pa.ss that tbo subjects of 
 
 - 'lai arc so enslaved in all places where 
 
 •nic? None in tlic Universe so unhappy 
 
 x- " i ujion as they. 
 
 '■ ' i .1. Wouhl thou wert 
 
 ui id leave mu iis I am loth to leave 
 
 : Hut consider, I say, the ball is yet at 
 
 ihv foot; liUrty you have, if you kuow bow to 
 
 use it; yea, a km;.: you ii.ivi- tun, ii ynu ean tell 
 how to love and obey him." 
 
 l'l>on this speech the town of Mansoul did 
 again harden their hearts yet more against the 
 cajitains of Shaddai. The thoughts of his 
 greatness di<l quite quash them, and the 
 thoughts of his holiness sunk them in despair. 
 Wherefore, after a short consultatitui, they (of 
 the Diabolonian party they were) sent back thia 
 word by the trumpeter: That f<»r their parts 
 they Were rt-solvnl to stick to their king, but 
 never to yield to }?hadilai. So it was but in 
 vain to give them any further summoius, for 
 they had rather die uijon the i)laco than yield. 
 
 And now things Heeme<l to bo gone quite 
 back, and Mansoul to be «iut of reach or call ; 
 yet the cajitains, who knew what their I»rd 
 could do, wouM not yet be beat out of heart. 
 They therefore sent them another sumnmns, 
 more shar]) and severe than the la.st; but the 
 oftener they were sent unto to be reconciUtl to 
 Shaddai, the further off they were. As they 
 called them, so they went from them, yea, 
 though they callwl theni to the Most High. 
 So they ceased that way to deal with them any 
 more, and inclined to think of another way. 
 The captains therefore did gather tlicmselve«« 
 together to have free conference among thcnt* 
 selves, to knr)w what was yet to be done to 
 gain the town and to deliver it from the tyr- 
 anny of Diabolus. And one said after this 
 nninner, and another after that. Then stood 
 up the right n<»blo the Captain Conviction, and 
 said, "My brethren, mine opinion is this: 
 
 "First, That we continually play our slings 
 into the town and keep it in a continual alarm, 
 molesting of them day ami night; by thus 
 doing we shall stop the growth of their rampant 
 spirit. For a lion may be tamed by continual 
 molestations. 
 
 "fc^econdly, This done, I advise that in the 
 next place wc with one con-sent draw up a pe- 
 tition to our Lord Shadd^ii ; by which, after 
 we have showetl our King the con<lition of 
 Mansoul and of alTairs here, and have l>eggi>d 
 his pardon for our no better suece-s^s, we will 
 earnestly implore his Maji-sty's help, and that 
 he will please to send us more force and |Miwer, 
 and some gallant and well-s|M>kcn commander 
 to head them; that so his M.r v not 
 
 lose the iK'ueflt of these his g> "g*. 
 
 but may complete his conquest U{h<ii Lhu toWtt 
 of Mans4iul." 
 
 To this s|>eech of the ; " liii Con- 
 
 viction they as one man c-: ,iid ugrevd 
 
 tliat a pvlitiuu sltould fortbwith b« drmwo up 
 
396 
 
 BUNYAN'S COMPLETE WORKS. 
 
 and gent by a fit man away to Shaddai with 
 speed. The contents of the petition were 
 thus: 
 
 " Most gracious and glorious King, tlie Lord 
 of the best world and the builder of the town 
 of Mansoul! we have, dread Sovereign, at thy 
 commandment, put our lives in jeopardy, and 
 at thy bidding made a war upon the famous 
 town of Mansoul. When we went up against 
 it, we did, according to our commission, first 
 offer conditions of peace unto it; but they, 
 great King, set light by our counsel and would 
 none of our reproof; they were for shutting of 
 their gates and for keeping us out of the town. 
 
 " They also mounted their guns, they sallied 
 out upon us, and have done us what damage 
 they could, but we pursued them with alarm 
 upon alarm, requiting of them with such ret- 
 ribution as was meet, and have done some exe- 
 cution upon the town. 
 
 " Diabolus, Incredulity, and Will-be-will are 
 the great doers against us ; now we are in our 
 winter quarters, but so as that we do yet with 
 an high hand molest and distress the town. 
 
 " Once, as we think, had we had but one 
 substantial friend in the town, such as Avould 
 but have seconded the sound of our summons 
 as they ought, the people might have yielded 
 themselves ; but there were none but enemies 
 there, nor any to speak in behalf of our Lord 
 to the town ; wherefore, though we have done 
 as we could, yet Mansoul abides in a state of 
 rebellion against thee. 
 
 '' Now, King of kings, let it please thee to 
 pardon the unsuccessfulness of thy servants, 
 who have been no more advantageous in so 
 desirable a work as the conquering of Man- 
 soul is ; and send, Lord, as we now desire, 
 more forces to Mansoul, that it may be sub- 
 dued, and a man to head them that the town 
 may both love and fear. 
 
 " We do not thus speak because we are will- 
 ing to relinquish the wars, (for we are for lay- 
 ing of our bones against the place,) but that 
 the town of Mansoul may be won for thy 
 Majesty. We also pray thy Majesty, for ex- 
 pedition in this matter, that after their con- 
 quest we may be at liberty to be sent about 
 other thy gracious designs. Amen." 
 
 The petition, thus drawn up, was sent away 
 with haste to the King by the hand of that 
 good man, Mr. Love-to-Mansoul. 
 
 When this petition was come to the palace 
 of the King, who should it be delivered to but 
 to the King's Son ? So he took and read it, 
 and because the contents of it pleased him 
 
 well, he mended it, and also in some thinga 
 added to the petition himself. So after he 
 had made such amendments and additions as 
 he thought convenient, with his own hand he 
 carried it in to the King ; to whom, when he 
 had with obeisance delivered it, he put on 
 authority, and spake to it himself. 
 
 Now the King, at the sight of the petition, 
 was glad, but how much more think you 
 when it was seconded by his Son ! It pleased ^ 
 him also to hear that his servants that had 
 camped at Mansoul were so hearty in their work 
 and so steadfast in their resolves, and that they 
 had already got some ground upon the famous 
 town of Mansoul. 
 
 Wherefore the King called to him Emman 
 uel his Son, who said, Here am I, my Father. * 
 Then said the King, Thou knowest, as I do 
 myself, the condition of the town of Mansoul, 
 and what we have purposed, and what thou 
 hast done to redeem it. Come now, therefore, 
 my Son, and prepare thyself for the war, for 
 thou shalt go to my camp at Mansoul. Thou 
 shalt also there prosper and prevail, and con- 
 quer the town of Mansoul. 
 
 Then said the King's Son, Thy law is within 
 my heart. I delight to do thy will. This is 
 the day that I have longed for, and the work 
 that I have waited for all this while. Grant 
 me, therefore, what force thou shalt in thy 
 wisdom think meet, and I will go, and will 
 deliver from Diabolus and from his power thy 
 perishing town of Mansoul. My heart has 
 been often pained within me for the miserable 
 town of Mansoul ; but now it is rejoiced, but 
 now it is glad ; and with that he leaped over 
 the mountains for joy, saying, 
 
 " I have not, in my heart, thought any 
 thing too dear for Mansoul ; the day of ven- 
 geance is in my heart for thee, my Mansoul ; 
 and glad am I that thou my Father hast made 
 me the Captain of their salvation ; and I will 
 now begin to plague all those that have been 
 a plague to my town of Mansoul, and will de- 
 liver it from their hand." 
 
 When the King's Son had said thus to his 
 Father, it presently flew like lightning round'' 
 about at court ; yea, it there became the only 
 talk what Emmanuel was to go to do for the 
 famous town of Mansoul. Bnt you cannot 
 think how the courtiers too were taken with 
 the design of the Prince. Yea, so affected 
 were they with this work and with the just- 
 ness of the war that the highest lord and 
 greatest peer of the kingdom did covet to 
 have commissions under Emmanuel to go to 
 
Till: IIULV WAl. 
 
 397 
 
 help to recover again to Sliaddai the miser- 
 able town of MaiLsoul. 
 
 Then it was concluded that some should jro 
 and carry tidings to the camp that Kmmanuid 
 wius to cunie to recover Mansoul, and that he 
 would bring along with him so mighty and 
 impregnable n lorce that he could not be re- 
 Histetl. But oh how ready were the high ones 
 at court to run like lackeys to carry these 
 '.idings to the cnimp that wa!« at Mansoul 1 
 Now when the captains perceived that the 
 King would send Kmnuinuel his S>n, and 
 tliat it also delightetl the S<in to be sent on 
 this errand by the great Shaddai his Father, 
 they also, to show h»>w they were pleased 
 at the UioughtD of his coming, gave a shout 
 that made the earth rend at the sound there- 
 of; yea, the mountains did answer again 
 by echo, and Diabolus himself did totter and 
 shake. 
 
 For you must know that though the town 
 • if Mansoul iti^elf wits not much, if at all, con- 
 cerned with the project, (for, ahus for them I 
 they were woefully bi>Hotted, f»>r they chiefly 
 rogardeil their pleasure and their lusts,) yet 
 l>iubolus their governor was, for he Inul his 
 »»l>ies continually abroad, who brought him 
 intelligence of all things; and they told him 
 what was doing at court against him, and 
 that Emmanuel would certainly come with a 
 jHjwer to invade him. Nor was there any 
 man at court nor peer of the kingdom that 
 I'iabolus so feared as this I'rince. For if 
 you remember I sh(»wed you before that Diab- 
 olus had felt the weight of his hand already. 
 So since it was he that w:is come, this made 
 him the more afraid. Well, you see how I 
 have told you that the King's Sin was en- 
 gagtnl to come from the court to save Man- 
 soul, and that his Father had made him cap- 
 tain of the forces. The time therefore of his 
 setting fortJi being now expired, he addrcAscd 
 himself for his march, and taketh with him, for 
 his powei, five noble captains and their forces. 
 
 The first was that famous captain, the noble 
 
 iptain Oetlence; liis were the red colours, 
 and Mr. Tromise bare them; and for a scut- 
 cheon he had the holy lamb and golden 
 shielil. And he had ten thousand men at 
 his feet. 
 
 The second was that famous captain, the 
 Captain <}«MKl-ho|>e; his were blue colours. 
 His »tandanl-l>earer wiis Mr. Kxpeclation, 
 and for a scutcheon he had the three golden 
 •nchon*. .\nd h<- had t«-n tliiiii-<aii<l iix'ii ikl 
 
 bin feeL 
 
 The third captain was that valiant captain, 
 the Captain Charity, whose standard-bearer w:u 
 Mr. Pitiful. His were the green colours, and 
 for his scutcheon he had three naked orphans 
 embracing the bosom. And he had ten thou- 
 .sand men at his feet. 
 
 The fourth was that gallant eomnuinder, the 
 Captain Innocent, who.se standard-bearer was 
 Mr. IlarndcMS. His were the white colount, 
 and for his scutcheon he had the golden 
 doves. 
 
 The fifth was the truly loyal and well-be- 
 loved captain, the Captain Patience, whose 
 standard-bearer was Mr. Suflcr-long. His 
 were the black colours, ami for a scutcheon ho 
 had three arrows through the golden heart. 
 
 Thi^e were Kinmanuers captains, these their 
 standard-bearers, their colours, and tluir scut- 
 cheons, and these the men under their e«»m 
 mand. 80, as was said, the brave Prince Uh)]l 
 bus march to go to the town of Mansoul. Cap- 
 tain Credence led the van, and (.'aptain Patience 
 brought up the rear. So the other three with 
 their men nuule up the main bo«ly, the Prince 
 himself riding in his chariot at the head of 
 them. 
 
 Rut when they set out for their march, oh 
 how the trumpets sounded, their armour glit- 
 tered, and how the colours waved in the wind) 
 The Prince's armour was all of gold, and it 
 shone like tho sun in the firmament. The 
 captains' armour was of proof, and was in ap 
 pearanee like the glittering stars. There were 
 also some from the court that rode reformades, 
 for the love that they had to the King Shaddai 
 and for the happy deliverance of the town of 
 Mansoul. 
 
 Kmmanuel also, when he had thus set for- 
 ward to go to recover the town <»f Mansoul, 
 took with him, at the commandment of his 
 Father, fifty-four battering-rams, and twelve 
 slings to whirl stones withal. Every one of 
 these was made of pure gold, and these they 
 carrie«l with them in the heart an<l Ixnly of 
 their army all along as they went to Mansoul. 
 
 S» they marched till they came within less 
 than league of the town, and there they lay 
 till the first four captains came thither to ac- 
 fiuaint him with matters. Then they took 
 their journey to go to the town of Mansoul, 
 and unto MaiiMiul they came. Put when the 
 old soldiers that were in the camp saw that 
 they had new forces to join with, they again 
 gave such a shout before tlu- walls of the town 
 <if .Mansoul that it put I>ialMilus into another 
 fright. So tlicy Ml down before the town, not 
 
30S 
 
 BUNYAN'S COMPLETE WORKS. 
 
 now as the other four captains did— to wit, 
 against the gates of Mansoul only — but they 
 environed it round on every side and beset it 
 behind and before, that so now let Mansoul 
 look which way it would, it saw force and 
 power lie in siege against it. Besides, there 
 were mounts cast up against it. 
 
 The Mount Gracious was on the one side, 
 and Mount Justice on the other. Farther, 
 there were several small banks and advance 
 grounds, as Plain-truth-hill and Xo-sin-banks, 
 where many of the slings were placed against 
 the town. Upon Mount Gracious were planted 
 four, and upon Mount Justice were placed as 
 many ; and the rest were convenienrly placed 
 in several parts round about the town. Five 
 of the best battering-rams — that is, of the 
 biggest of them — were placed upon Mount 
 Hearken, a mount cast up hard by Ear-gate, 
 with intent to break that open. 
 
 Now, when the men of the town saw the 
 multitude of the soldiers that were come up 
 against the place, and the rams and slings, and 
 the mounts on which they were planted, to- 
 gether with the glittering of the armour and 
 the waving of their colours, they were foi-ced 
 to shift, and shift, and again to shift their 
 thoughts; but they hardly changed for 
 thoughts more stout, but rather for thoughts 
 more faint. For though before they thought 
 themselves sufficiently guarded, yet now they 
 began to think that no man knew what would 
 be their hap or lot. 
 
 When the good Prince Emmanuel had thus 
 beleaguered Mansoul, in the first place he 
 hangs out the white flag, which he caused to 
 be set up among the golden slings that were 
 planted upon Mount Gracious. And this he 
 did for two reasons : 1. To give notice to Man- 
 soul that he could and would yet be gracious 
 if they turned to him. 2. And that he might 
 leave them the more without excuse sh-^uld he 
 destroy them, they continuing in theii .-ebel- 
 lion. 
 
 So the w-hite flag, with the three golden 
 doves in it, was hanged out for two days to- 
 gether, to give them time and space tg con- 
 sider. But they, as was hinted before, as if 
 they were uncoincerned, made no reply to the 
 favourable signal of the Prince. 
 
 Then he commanded and they set the red 
 flag upon the mount called :\Iount Justice. It 
 was the red flag of Captain Judgment, whose 
 ycutcheon w.as the burning fiery furnace. And 
 this also stood waving before them in the wind 
 for several davs together. But look ! how they 
 
 carried it under the white flag when that was 
 hanged out, so they did also when the red one 
 was ; and yet he took no advantage of them. 
 
 Then he commanded again that his servant 
 should hang out the black flag of defiance 
 against them, whose scutcheon was the three 
 burning thunderbolts. But as unconcerned 
 was Mansoul at this as at those that went be- 
 fore. But when the Prince saw that neither 
 mercy nor judgment, nor execution of judg- 
 ment would or could come near the heart of 
 Mansoul, he was touched with much compunc- 
 tion, and said. Surely this strange carriage of 
 the town of Mansoul doth rather arise from 
 ignorance of the manner and feats of war, 
 than from a secret defiance of us and abhor- 
 rence of their ow-n lives ; or, if they know the 
 manner of the war of their own, yet not the 
 rites and ceremonies of the war in which we 
 are concerned when I make wars upon mine 
 enemy Diabolus. 
 
 Therefore he sent to the town of Mansoul 
 to let them know what he meant by those 
 signs and ceremonies of the flag ; and also to 
 know of them which of the things they would 
 choose, whether grace and mercy, or judgment 
 and the execution of judgment. All this 
 while they kept their gates shut with locks, 
 bolts, and bars, as fast as they could. Their 
 guards also were doubled, and their watch 
 made as strong as they could. Diabolus also 
 did pluck up what heart he could to encour- 
 age the town to make resistance. 
 
 The townsmen also made answer to the 
 Prince's messenger in substance according to 
 that which follows : 
 
 " Great sir, as to what by your messenger 
 you have signified to us — whether we will ac 
 ccpt of your mercy or fall by your justice?— 
 we are bound by the law and custom of this 
 place, and can give you no positive answer. 
 For it is against the law, government, and the 
 jirerogative-royal of our king to make either 
 peace or war without him. But this we wil' 
 do : we will petition that our prince will come 
 down to the wall, and there give you such 
 treatment as he shall think fit and profitable 
 for us." 
 
 AYhen the good Prince Emmanuel heard 
 this answer, and saw the slavery and bondage 
 of the people, and how much content thej 
 were to abide in the chains of the tyrant Diab- 
 olus, it grieved him at the heart. And in 
 deed when at any time he perceived that any 
 were contented under the slaverj- of the giant 
 he would be affected with it. 
 
THE HOLY W'AIl. 
 
 But to returu again to our purpose. After 
 the town liad tarried this news to Diabolus, 
 ami hail told him luort-over that the Prince 
 that hiy in the leaguer without the wall waited 
 upon them tor an answer, he refused and hulled 
 a^i well as he could, but in heart he was afraitl. 
 
 Then, said he, I will go down to the gates 
 myself and give him such an answer as I think 
 fit. So ho went dnwn to Mouth-gate, aiul here 
 addressed hiMi>elf. to speak to Kmmanuel, (but 
 in such laii;;uai;i' as the town undtrstond not,) 
 the contents whereof were lus follow : 
 
 "C) thiiu great Kmmanuel, Lord of all the 
 world! I know thee that thou art the S>n of 
 Llie great Shaddai. Wherefore art thou conic 
 to torment me and to c;ist mo out of my p(»s- 
 session? This town of Mansuid, as thou very 
 w. il kriowi^t, is mine, and that by a twofold 
 right : 1. It is mine by right of conciuest ; I 
 won it in the open field. And shall the prey 
 be taken from the mighty, or the lawful captive 
 be delivered? 2. This town of ^lansoul is 
 mine also by their subjection. Thoy have 
 opent>d the gates of their town unto mo. They 
 have sworn fidelity to me, ami have openly 
 chosen me to be flieir king. They have also 
 given their castle into my hands; yea, thoy 
 have put the whole strength of Mansoul under 
 me. 
 
 '* Moreover, this town of Mansoul hath dis- 
 .ivowed thee; yea, they have c;tst thy law, thy 
 name, thy image, and all that is thine behind 
 their back; and have aecepte<l and set up in 
 their room my law, my name, my image, and 
 all that ever is mine. A-sk else thy cnptains, 
 and tliey will tell thee that Mansoul hath, in 
 answer to all their .summons, t«hown love an«l 
 loyalty to me, but always disdain, despite, ("on- 
 tenipt, and scorn to thee and thine. Now thou 
 art the ^\\•<^. One and the holy, land shouliLst 
 do no iniiptity ;) depart then, I pray theo, there- 
 fore, t'n>m me, and leave uie to my just inher- 
 ■'■Miee peaceably." 
 
 ThiM onition wsis made in the langungo of 
 ' alxdus himself. For althoii 
 
 -•ry man, speak in their own 
 be could not tempt them nil :ls lud<H-:^,r yet 
 \\i- h.H :i l;in;;uago proper to himself, and it i« 
 '• of the infernal cave or black pit. 
 
 U :c the town of Mansoul ((MKir 
 
 hearts!) undcrstfiod him not, nor did thov nee 
 1... • . • • ■ • • ..• ■• • '■ ; 
 
 b. 
 
 resMteti. Wherefore, while he was thtui 
 
 ^\ 
 
 entreating th... .... 1...; .1 l...i, > 1 1 his rc«id<*nce 
 
 there, and that KinmnuTlH wonhl ttot take it 
 from him by force, the inhabitants boasted even 
 of his valour, s-aying, Who is able to nnikc war 
 with him? 
 
 Well, when this protendctl king had made 
 an end of what he would wiy, Kmiminuel, the 
 golden Prince, st<K)d up and spake; ihe cod- 
 tents of whoHC words follow : 
 
 "Thou deceiving one," said ho, " I have, in 
 my Father's name, in my own name, and on 
 the behalf and for the go<Kl of this wretched 
 town Iff Mansoul, somewhat to say unto thee. 
 Thou pretendest a right, a lawful right, to the 
 deplorable town of Manstml, when it is niotit 
 apparent to all my Fathor'H court that the en- 
 trance whii'h thou hast obtained in at thegatnt 
 of Mansoul was through thy \\v^ and faNeluKKl. 
 Thou beliedst my Father and thou beliidnt his 
 law, and so »leceive<lst the people of Mannonl. 
 Thou proten<lest that the people have accepted 
 thee for their king, their captain, and right 
 liege lord, but that also was by the oxcrcine of 
 deceit and guile. Now, if lying, wilinc»s.s, sin- 
 ful craft, and all numner of horrible hypocrisy 
 will go in my Father's court (in which court 
 thou must be tried) for equity and right, then 
 will I confess unto thee that thou hast made a 
 lawful conquest. Hut, alas! what thief, what 
 tyrant, what devil is there that nuiy not con- 
 (juer after this sort? lUit I can make it appear, 
 O Diabolus, that thou, in all thy pretences to 
 a con(|uest of Mansoul, hast nothing of truth 
 to say. Thinkest thou this to be right, that 
 thou didst put tlio lie upon my Father, and 
 madest him to Man.soul the greatest deluder in 
 tlie worhl? And what sayest thou to thy per- 
 verting, knowingly, the right purport and in- 
 tent of the law? Wils it gocnl alno that thou 
 niadest a prey of the innoi-ency and simpli«'ity 
 of thy now miserable town of Mansoul ? Yea, 
 tluni ditlst overcome .Mansoul by promising to 
 them happine?vs in their transgressions agninitt 
 my Father's law, when thou knowl^st, and 
 t not but know hadst thoii constiltc-d 
 but thine «iwn experience, that that 
 wiut tlie way to undo them. Thou ha>t al<o 
 thyself, (() thou master of enmity !) of de»pite, 
 defac*"*! my Father's image in Man»oul, and 
 wt up thy own in itM place, to the great con- 
 tempt of my Father, the heig!tteniiig of thy 
 I to the intolerable damage of the yet 
 •■•wn of M!in«'>»il 
 
 but 
 
 and 
 
 undone thiit place, but by thy Hcm ami fraud- 
 
400 
 
 BUNYAN'S COMPLETE WORKS. 
 
 alent carriage hast set them against their own 
 deliverance. How hast thou stirred them up 
 against my Father's captains, and made them 
 to fight against those that were sent of him to 
 deliver them from their bondage! All these 
 things, and very many more, thou hast done 
 against thy light, and in contempt of my Father 
 and of his law ; yea, and with design to bring 
 under his displeasure for ever the miserable 
 town of Mansoul. I am therefore come to 
 avenge the wrong that thou hast done to my 
 Father, and to deal with thee for the blasphe- 
 mies wherewith thou hast made poor Mansoul 
 blaspheme his name. Yea, upon thy head, 
 thou prince of the infernal cave, will I require 
 it. 
 
 As for myself, Diabolus, I am come against 
 thee by lawful power, and to take by strength 
 of hand this town of Mansoul out of thy burn- 
 ing fingers. For this town of Mansoul is 
 mine, O Diabolus, and that by undoubted 
 right, as all shall see that will diligently search 
 the most ancient and most authentic records ; 
 and I will plead my title to it to the confusion 
 of thy face. 
 
 First, For the town of Mansoul, my Father 
 built and did fashion it with his hand. The 
 palace also that is in the midst of that town he 
 built it for his own delight. This town of 
 Mansoul, therefore, is my Father's, and that 
 by the best of titles ; and he that gainsays the 
 truth of this must lie against his soul. 
 
 Secondly, thou master of the lie, this town 
 of Mansoul is mine — 
 
 1. For that I am my Father's heir, his first- 
 born, and the only delight of his heart. I am 
 therefore come up against thee in mine own 
 right, even to recover mine own inheritance 
 out of thine hand. 
 
 2. But, further : as I have right and title to 
 Mansoul by being my Father's heir, so I have 
 also by my Father's donation. His it was, and 
 he gave it me ; nor have I at any time ofiended 
 my Father that he should take it from me and 
 
 -give it thee. Xor have I been forced, by play- 
 ing the bankrupt, to sell, or set to sale to thee, 
 my beloved town of Mansoul. Mansoul is my 
 desire, ray delight, and the joy of my heart. 
 But, 
 
 3. Mansoul is mine by right of purchase. I 
 have bought it, (0 Diabolus,) I have bought it 
 to myself Now, since it was my Father's and 
 mine, as I was his heir, and since also I have 
 made it mine by virtue of a great purchase, it 
 followeth that by all lawful right the town of 
 Mansoul is mine, and that thou art an usurper, 
 
 a tyrant and traitor in thy holding possession 
 thereof. Xow the cause of my purchasing of 
 it was this : Mansoul had trespassed against 
 my Father. Now my Father had said that in 
 the day that they broke his law they should 
 die. Now it is more possible for heaven and 
 earth to pass away than for my Father to break 
 his word. Wherefore, when Mansoul had 
 sinned indeed by hearkening to thy lie, I put 
 in and became a surety to my Father, body for 
 body, and soul for soul, that I would make 
 amends for Mansoul's transgressions ; and my 
 Father did accept thereof. So when the time 
 appointed was come I gave body for body, soul 
 for soul, life for life, blood for blood, and so re- 
 deemed my beloved Mansoul. 
 
 4. Nor did I do this to the halves; my 
 Father's law and justice, that were both con- 
 cerned in the threatening upon transgression, 
 are both now satisfied and very well content 
 that Mansoul should be delivered. 
 
 5. Nor am I come out this day against thee 
 but by commandment of my Father ; it was he 
 that said unto me. Go down and deliver Man- 
 soul. 
 
 Wherefore be it known unto thee, O thou 
 fountain of deceit, and be it also known to the 
 foolish town of Mansoul, that I am not come 
 against thee this day without my Father. 
 
 "And now" (said the golden-headed Prince) 
 " I have a word to the town of ]Mansoul." But 
 as soon as mention was made that he had a 
 word to speak to the besotted town of Mansoul 
 the gates were double guarded, and all men 
 commanded not to give him audience. So he 
 proceeded, and said : " O unhaj^py town of 
 Mansoul ! I cannot but be touched with pity 
 and comj^assion for thee. Thou hast accei^ted of 
 Diabolus for thy king, and art become a nurse 
 and minister of Diabolonians against thy Sov- 
 ereign Lord. Thy gates thou hast opened to 
 him, but hast shut them fast against me ; thou 
 hast given him a hearing, but hast stopped 
 thine ears at my cry ; he bi'ought to thee thy 
 destruction, and thou didst receive both him 
 and it ; I am come to thee bringing salvation, 
 but thou regardest me not. Besides, thou 
 hast, as with sacrilegious hands, taken thyself, 
 with all that was mine in thee, and hast given 
 all to my foe and to the greatest enemy my 
 Father has. You have bowed and subjected 
 youi-selves to him ; you have vowed and sworn 
 yourselves to be his. Poor Mansoul ! what 
 shall I do unto thee? Shall I save thee? 
 Shall I destroy thee ? What shall I do unto 
 thee ? Shall I fall upon thee and grind thee 
 
TIIK HOLY WAu 
 
 401 
 
 to powder, or nmke thee a monuiucut of the 
 richest graci'? What shall I do unto thee? 
 Hearken, therefore, thou town of Mansoul — 
 hearken to my word and thou shult live. I 
 am merciful, Mansriul, and thou shalt fiml me 
 80. Shut me not out of thy gates. 
 
 "O Manxoul I neither is my coinmi.ssion nor 
 inelinati m to do thee any hurt ; why llie.Ht 
 lli< u .'•i» fuiit from tliy friend, and sliekest so 
 cloat- to tliine enemy? Indetnl I would have 
 thee, bfcfau.>e it becomes thee, to be sorry for 
 tliy sin; but do not d(.>s{mir of life: this great 
 force is not to hurl thee, but to deliver thee 
 from thy bondage and to reiluce thee to thy 
 obedience. 
 
 " My commif«*»i«)n indeetl is to make a war 
 upon I)iab<ilu.s thy king, and upon all Diab- 
 olonians with him ; for he is the strong man 
 armed that keeps the house, and I will have 
 aim out; Iiis .spoils I nuist divitie, his armour 
 I must take from him, his hold I must cast 
 him out of, and make it an habitation for my- 
 self. And this, o Mansoul, shall Diubolus 
 know, when he siiall be nuide to follow me in 
 chains, and w!u-n Mansoul shall rejoice to see 
 it no. 
 
 "I couM, Would I now put forth my might, 
 cause that forthwith he should leave you and 
 depart; but I have it in my heart su to deal 
 with him :us that the justice of the war that I 
 shall make upon him may be seen and ac- 
 tmowteilged by all. He hath taken Mansoul 
 by fniud, and keeps it by violence and deceit, 
 and I will make him bare and naked in the 
 eves of all oli-<erv(rs. 
 
 "All my wonls are true; I am mighty to 
 save, and will lUliver my Mansoul out of his 
 band." 
 
 ThU speech wiis intende«l chiefly for Man- 
 soul, but Man.soiil would not have the hearing 
 it. Tlicy shut up Ear-gate, they barriea- 
 • i it lip, t!i*»y k»'i«t it locked, and boltetl; 
 t, and cummaiuled that 
 : ;.'o out to him, nor that 
 from the camp should be admitted into 
 town. X\\ this they did, so horribly had 
 Solus enchanted them to do and Aeek to do 
 -tthi'ir rightful Lord and I'rince; 
 tuaii, nor Voice, nor S4jun«l of man 
 lo the gloriouit host was to come 
 
 ^•1 when Emmanuel saw that Mansoul wu« 
 imis involve<I in sin, he calls his army to- 
 gether, since now aliM> his wunls were despiMtl, 
 and gave out a co; i»oiit all 
 
 bi« host to Ih? reail,- . l-ointi-fl. 
 
 Now, forasmuch as there wivs no way lawfully 
 to take the town of .Mansoul but to got in by 
 the gates, and at Ear-gate as the chief, there- 
 fore he commanded his captains and com- 
 manders to bring their rams, their nling^t, and 
 their men, and to place them at Eye-gate and 
 Ear-gate, in order to his taking the town. 
 
 When Emmanuel had put all things in a 
 readiness togivt- l>ialiolus battle, he sent again 
 to know of the town of Mansoul if in a |H-ace- 
 able manner they wouhl yield themselves, «ir 
 whether they were yet resolvtnl to put him to 
 try the utmost extremity. Then they, together 
 with Itiubohis their king, C4illr<l a council of 
 war, and resolved uiu>ii certain propoftitioiiM 
 that should be olfered t»» Emmanuel, if he 
 would accej)t there«»f; so they agreed, and 
 then the ne.\t was. Who should be sent on tiiis 
 errand? Now there wji» in the town of Mjui- 
 soul an old man, a Diabolonian, and his name 
 wjus .Mr. Loth-to-st<»op, a .stilf man in his way, 
 and a great doer for Uialiolus: him therefore 
 thev sent, and put into his mouth what he 
 should say. >S> he went and came to the camp 
 to Emmanuel; and when he was come a timi 
 wius ap|>oiiited to give him audience. St at 
 the time he came, and after a Diabolonian 
 ceremony or two, he thus began and said: 
 "Great sir, that it may l>e known unto all men 
 how good-natureii a priilce my master is, he 
 hath sent me to tell your h>rdship that he b 
 very willing, rather than go to war, to deliver 
 up into your hands one-half of the town of 
 Mansoul. I am therefore to know if your 
 Mightiness will accept of this proposition." 
 
 Then said EniMiiiiiuel, "The whole is mine 
 by gift ami pun Iklt. whi-ri luii- I \\ili n- .vr 
 lose one-half." 
 
 Then S4iid .Mr. Liuii-i.i--i....|., r-K, iii> 
 master hath said that he will l>e content that 
 you siiall be the nominal and titular I>ord of 
 all, if he may pos||e.ss but a part." 
 
 Then Emmanuel answered, "The whole is 
 mine really, not in name and word only; 
 wherefore I will be the nolo Lord and |>os. 
 ses-Hor of all, or of none at all, of Mansoul." 
 
 Then .Mr. I^ith-to-st<M>p said again, "Sir, Ih- 
 hold the condescension of my niiislerl He say* 
 that he will l>e content if he may but ha\e an- 
 niglietl to him some place in Maii«oul r.h a placo 
 to live privately in. and y«»u shall Ik- I^>rd of 
 all the rest." 
 
 Then said the gohlen I'rince, " All that iW 
 Father givoth me shall come to me: and of all 
 that he hath given me I will no, 
 
 not hoof nor a hair. I nv -r* 
 
102 
 
 BUNYAX'S COMPLETE WORKS. 
 
 irrant him, no, not the least corner in Mausoul 
 to dwell in ; I will have all to myself." 
 
 Then Loth-to-stoop said again, "But, sir, 
 sr ppose that my Lord should resign the whole 
 t( wn to you, only with this proviso, that he 
 sometimes, when he comes into this country, 
 may, for old acquaintance' sake, be entertained 
 as a wayfaring man for two days, or ten days, 
 or a month, or so? May not then this small 
 matter be granted?" 
 
 Then said Emmanuel, "No: he came as a 
 wayfaring man to David, nor did he stay long 
 with him, and yet it had like to have cost 
 Uavid his soul. I will not consent that he 
 ever should have any harbour more there." 
 
 Then said Mr. Loth-to-stoop, " Sir, you seem 
 to be A'ery hard. Suj^pose my master should 
 yield to all that your Lordship hath said, jjro- 
 vided that his friends and kindred in 3Iansoul 
 may have liberty to trade in the town and to 
 enjoy their present dwellings ? May not that 
 be granted, sir?" 
 
 Then said Emmanuel, "Xo; that is contrary 
 to my Fathers will; for all and all manner of 
 Diabolonians that now are or that at any time 
 shall be found in Mansoul shall not only lose 
 their lands and liberties, but also their lives." 
 
 Then said Mr. Loth-to-stoop again, "But, 
 sir, may not my master and great lord, by let- 
 ters, by passengers, by accidental opportuni- 
 ties, and the like, maintain, if he shall deliver 
 up all unto thee, some kind of old friendship 
 with Mansoul?" 
 
 Emmanuel answered, "No, by no means, 
 forasmuch as any such fellowship, friendship, 
 intimacj, or acquaintance, in what way, sort, or 
 mode soever maintained, will tend to the cor- 
 rupting of Mansoul, the alienating of their af- 
 fections from me, and the endangering of their 
 peace with my Father." 
 
 'Mr. Loth-to-stoop yet added further, sajing, 
 " But, great sir, since my master hath many- 
 friends, and those that are dear to him, in 
 Mansoul, may he not, if he shall depart from 
 *\ em, even of his bounty and good nature be- 
 stow upon them, as he sees fit, some tokens of 
 his love and kindness that he had for them, to 
 the end that Mansoul, when he is gone, may 
 look upon such tokens of kindness once re- 
 ceived from their old friend, and remember 
 him who wa« once their king, and the merry 
 times that they sometimes enjoyed one with 
 another Avhile he and they lived in peace to- 
 gether ?'' 
 
 Then said Em manuel, " No ; for if Mansoul 
 come to be mine I shall not admit of nor con- 
 
 sent that there should be the least scrap, shred, 
 or dust of Diabolus left behind as tokens or 
 gifts bestowed upon any in Mansoul, thereby 
 to call to remembrance the horrible communion 
 that was betwixt them and him." 
 
 " Well, sir," said Mr. Loth-to-stoop, " I have 
 one thing more to propound, and thtu I am 
 got to the end of my commission : Sujipose 
 that when my master is gone from IMansoul 
 any that yet shall live in the town should ha ve 
 such business of high concerns to do that if 
 they be neglected the party shall be undone; 
 and suppose, sir, that nobody can help in that 
 case so well as my master and lord ? May not 
 now my master be sent for upon so urgent an 
 occasion' as this? Or if he may not be ad- 
 mitted into the town, may not he and the 
 person concerned meet in some of the villages 
 near Mansoul, and there lay their heads to- 
 gether and there consult of matters ?" 
 
 This was the last of those ensnaring proposi- 
 tions that Mr. Loth-to-stoop had to propound 
 to Emmanuel on behalf of his master Diab- 
 olus ; but Emmanuel would not grant it, for 
 he said, " There can be no case, or thing, or 
 matter fall out in Mansoul, when thy master 
 shall be gone, that may not be solved by my 
 Father ; besides, it will be a great disparage- 
 ment to my Father's wisdom and skill to 
 admit any from Mansoul to go out to Diabolus 
 for advice, when they are bid before, in every- 
 thing, by prayer and suj^plication to let their 
 request be made known to my Father. Further, 
 this, should it be granted, would be to grant 
 that a door should be set open for Diftbolus 
 and the Diabolonians in Mansoul to hatch and 
 plot and bring to pass treasonable designs, to 
 the grief of my father and me, and' to the utter 
 destruction of Mansoul." 
 
 When Mr. Loth-to-stoop had heard this an- 
 swer, he took his leave of Emmanuel and 
 departed, saying that he would carry his word 
 to his master concerning this whole afiair. So 
 he departed, and came to Diabolus to Mansoul, 
 and told him the whole of the matter, and how 
 Emmanuel would not admit, no not by ariy 
 means, that he, when he was once gone out, 
 should for ever have any thing more to do 
 either in or with any that are of the town of 
 Mansoul. When Mansoul and Diabolus had 
 heard this relation of things, they with one 
 consent concluded to use their best endeavours 
 to keep Emmanuel out of Mansoul, and sent 
 old Ill-patise, of whom you have heard before, 
 to tell the Prince and his captains so. So the 
 old gentleman came up to the top of Ear-gate, 
 
THE HOLY WAR. 
 
 403 
 
 rtiul lulled to the camp fur a hearing ; to whom, 
 when they gave audience, he said, " I have in 
 coniniandment from my high lord to bid ymi 
 to tell it to your Prince Emmanuel that Man- 
 soul and their king are resolvetl to stand and 
 fall together, and that it in in vain for ymir 
 rrinee to think of ever having of .Mansmd in 
 his harul, unless he can take it by force." So 
 Home went and toltl to Kmmanuel what old 
 Ill-pause, u Diabfdonian in the t«iwn of ^^an- 
 soul, had said. Then said the I'rinee, " I must 
 try the power of my sword, f<»r I will »iot, for 
 all the rebellions and repulses that .Mansmit 
 has made against me, raise my siege ami de- 
 part, but will iLssuredly take my .Man-^oul and 
 deliver it from the hand of her enemv." And 
 
 ades, thoy went about to encourage the cap- 
 tains. 
 
 For the valour of the two captains made 
 mention of before, the I'riiue sml for them to 
 his pavilion, and commamled that awhile they 
 shoulil rest themselves, and that with some- 
 what they should be refreshe*!. fare wjis al»«i 
 taken for Taptain Conviction that he hIiouIU 
 be healtnl of his wounds. The Trinee also 
 gave to each of them a chain of gold, and bid 
 them yet be of goinl courage. 
 
 Nor did Captain <fiMMl-ho|H> nor Captain 
 Charity come lu-hirul in this most dt-spt-rate 
 fight, for they so well did behave thrm>rlv«>^ 
 at Kye-gate that they had almost ^ri>ken it 
 quite open. These also had a reward from 
 
 with that he gave out a comnuindment that their Prince, as also had the rest of the eap 
 
 Captain IJoanerges, Captain Conviction, Cap 
 tain Judgment, and Captain Kxecution should 
 forthwith march uj> to Ear-gate, with trumpets 
 »ounding, colours llying, and with shouting 
 tor the battle. Also he would that Captain 
 I 'redence should join himself with them. Em- 
 nuiuuel moreover gave orders that Captain 
 (fo<Ml-hoj»e and Captain Charity should draw 
 themselvi's up before Eye-gate. He bid also 
 that the rest of his captains and their men 
 shoiilil place themselves, for the best «)f their 
 advantage against the enemy, round alK>ut the 
 town ; anti all was done as he had commanded. 
 Then he bid that the word should be given 
 forth, and the woni wjts at that time Emman- 
 uel. Then was an alarm souiuKd, and the 
 b:itttriiix'-rams wt-re playi><l, an<l the slings did 
 whirl sti>m's into the town anmin ; and thus the 
 battle began. Now Diabolus himself did nnin- 
 age the townsmen in the war, and that at every 
 gate; wherefore their resistance was the more 
 forcible, hellish, and offensive to Emmanuel. 
 Thus was the gixnl Prince engaged and enter- 
 taine<l by DialMihis in .Mansonl for several 
 days together. And a sight worth seeing it 
 Alls to Udiold how the captains of Shaddai 
 !"'have<l themselvi's in this war. 
 
 .\nd first, for Captain IWnerges, (not to 
 
 jndervalue the rest,) he made three most fierce 
 
 iLsnaults, one after another, upon Ear-gate, to 
 
 I the shaking of the |>osts thereof. Captain 
 
 Conviction, he als4) made up as fast with 
 
 IJ'ianergeA as |)ossibly he could, and lM>th dis- 
 
 ■•'•rning that the gate began to yielil, they com- 
 
 .indeil that the rams should still bo played 
 
 :.iinst it. Now Captain (Conviction 
 
 • rj- near to the gate, was with \ 
 
 force driven Iwek, and receiveil three Mounds 
 
 in the nouth. And tlxHi- that nxle reform- 
 
 tains, because they did valiantly around alniui 
 the town. 
 
 In this engagement several of the ollieers of 
 Diabolus were slain, and some of the tow nsmen 
 wounded. For among the ollieers there wa>t 
 one Captain Boasting slain. This Itoasting 
 thought that nobo«ly could have shaken the 
 posts of Ear-gate n<»r have shaken the heart 
 of Diabolus. Next to him there was one 
 Captain Secure slain: this Seen n- use«l to say 
 that the blintl and lame in .Mansoul were able 
 to keep the gates of the town against Enunan- 
 uel's army. This Ca|)tain S-cure did Captain 
 Conviction cleave down the head with a two- 
 handed sword, when he received himself three 
 wounds in his mouth. 
 
 Hesides these there was one Ca|>tain Hrag- 
 n>an, a very tlesperate fellow, and he was cap- 
 tain over u band of those that threw fire- 
 brands, arrows an<l death ; he also received by 
 the hand of Captain (ioo<l-ho|)e at Eye-gate a 
 mortal wound in the breatst. 
 
 There was moreover one .Mr. Feeling, but 
 he was no captain, but a great stickler to en- 
 courage Mansoul to rebellion: he received a 
 wound in the eye by the hand of one of lioa- 
 nerges' soldiers, and had by the captain him- 
 self been slain but that he nuide a «uddfn 
 retreat. 
 
 Ilut I never saw Will-be-will i»t daunted 
 in all my life: he wiu not able to do as he 
 was wont, and some say that he uIhd re* 
 ceived a wound in the leg, and that suniu of 
 the men in the Prince's army have certainlj 
 seen him lim)> as he afterwanls walkiti on the 
 wall. 
 
 I shall not give you a particular aec«>unl 
 of the names of the soldiers that were n\tdm 
 in the town, for muny were niaimed. and 
 
404 
 
 BUNYAN'S COMPLETE WORKS. 
 
 wounded, and slain; for when they saw that 
 the posts of Ear-gate did shake and Eye-gate 
 was wellnigh broken open, and also that their 
 captains were slain, this took away the hearts of 
 many of theDiaholonians ; they fell also by the 
 force of the sliot that were sent by the golden 
 slings into the midst of the town of Mansoul. 
 
 Of the townsmen there was one Love-no- 
 good; he was a townsman, but a Diabolo- 
 nian; he ah' received his mortal wound in 
 Mansoul, but he died not very soon. 
 
 Mr. Ill-pause also, who was the man that 
 came along with Diabolus when at first he 
 attempted the taking of Mansoul, he also re- 
 ceived a ffrievous wound in the head ; some 
 say that his brain-pan was cracked; this I 
 liave taken notice of, that he was never after 
 this able to do that mischief to Mansoul as he 
 had done in times past. Also, old Prejudice 
 and Mr. Anything fled. 
 
 Now when the battle was over the Prince 
 commanded that yet once more the white flag 
 should be set upon Mount Gracious in sight 
 r)f the town of Mansoul, to show that yet Em- 
 uiauuel had grace for the wretched town of 
 Mansoul. 
 
 When Diabolus saw the white flag hanged 
 out again, and knowing that it was not for 
 liim, but Mansoul, he cast in his mind to play 
 another prank — to wit, to see if Emmanuel 
 would raise his siege and be gone upon a 
 promise of reformation. So he comes down 
 t<j the gate one evening, a good while after 
 the sun was gone down, and calls to speak 
 with Emmanuel, who j^reseutlj" comes down 
 to the gate, and Diabolus said unto him : 
 
 " Forasmuch as thou makest it appear by 
 Lliy white flag that thou art wholly given to 
 peace and quiet, I thought meet to acquaint 
 thee that we are ready to accept thereof upon 
 terms which thou mayest admit. 
 
 " I know that thou art given to devotion, 
 and that holiness pleases thee ; yea, that thy 
 great end in making war upon Mansoul is that 
 !l may be an holy habitation. Well, draw off" 
 rhy forces from the town and T will bend Man- 
 soul to thy bow. 
 
 " First, I will lay down all acts of hostility 
 •igainst thee, and will be willing to become 
 chy deputy, and will, as I have formerly been 
 against thee, now serve thee in the town of 
 Mansoul. And more particularly, 
 
 " 1. I will persuade Mansoul to receive thee 
 for their Lord, and I know that they will do it 
 sooner when they shall understand that I am 
 thy deputy. 
 
 " 2. I will show them wherein they havp 
 erred, and that transgression stands in the way 
 to life. 
 
 "3. I will show them the holy law unto 
 which they must conform, even that which 
 they have broken. 
 
 "4. I will press upon them the necessity of 
 a reformation according to law. 
 
 "5. And moreover, that none of these 
 things may fail, I myself, at my own proper 
 cost and charge, will set up and maintain 
 a sufficient ministry, besides lectures, in 
 Mansoul. 
 
 " 6. Thou shalt receive as a token of oui 
 subjection to thee, continually year by year, 
 what thou shalt think fit to lay and levy upon 
 us in token of such subjection to thee." 
 
 Then said Emmanuel to him, " O full of 
 deceit, how movable are . thy ways ! How 
 often hast thou changed and rechanged, if so 
 be thou mightest still keep possession of my 
 Mansoul, though, as has been plainly declared 
 before, I am the right heir thereof ! Often 
 hast thou made thy proposals already, nor is 
 this last a whit better than they. And failing 
 to deceive when thou showedst thyself in thy 
 black, thou hast now transformed thyself into 
 an angel of light, and wouldst, to deceive, be 
 now as a minister of righteousness. 
 
 " But know thou, O Diabolus, that nothing 
 must be regarded that thou canst propound, 
 for nothing is done by .thee but to deceive; 
 thou neither hast conscience to God nor love 
 to the town of Mansoul ; whence, then, should 
 these thy sayings arise but from sinful craft 
 and deceit? He that can list and will pro- 
 pound what he pleases, and that therewith he 
 may destroy them that believe him, is to be 
 abandoned, with all that he shall say. But 
 if righteousness be such a beauty-spot in thine 
 eyes uov/, how is it that wickedness was so 
 closely stuck to by thee before? But this by 
 the by. 
 
 " Thou talkest now of a reformation in 
 Mansoul, and that thou thyself, if I please, 
 will be at the head of that reformation, all 
 the while knowing that the greatest prcfici- 
 ency that man can make in the law, and the 
 righteousness thereof, will amount to no more 
 for the taking away of the curse from Mansoul 
 than just nothing at all ; for a law being 
 broken by Mansoul, that had before, upon a 
 supposition of the breach thereof, a curse pro- 
 nounced against it for it of God, can never, by 
 its obeying the law, deliver itself there fn m, 
 (to say nothing of what a reformatiou is like 
 
THE IKiLV WAR. 
 
 406 
 
 to be set uj in Muusoul when the devil is be- 
 come the ojrrector of vice.) Thou knowest 
 that all that tlioii Iia.st now said in this niattor 
 is nothing hut guile and deceit, and jus it was 
 the first, >o is it the last card that thou hast to 
 |>lay. Many thiTo hi* that discern thcr wlun 
 thi>u showcst them thy cloven foot, hut in tliy 
 white, thy light, and in thy transformation 
 thou art seen hut of a few. Hut thou shalt 
 not do thus with my Mansoul, O Diaholus, for 
 I do still love my Mansoul. 
 
 *' Bi-sidcs, I am n(»t come to jiut Mansoul 
 upon works to live thereby, (should I do so, I 
 should be like unto thee,) but I am come that 
 hy me, and by what I have and shall do for 
 ^[ansoul, they nuiy to my Father he reconciled, 
 though by their sin they have provoked him to 
 aiigt-r, and though by the law they cannot ob- 
 tain mercy. 
 
 "Thou talki'st of subjecting this town to 
 good when none desireth it at thy hands. I 
 am sent by my Tather to possess it myself, and 
 to guide it by the skilfulness of my hands into 
 such a conformity to him as shall be plejLsing 
 in his sight. I will therefore possess it my- 
 self. I will dispo.<sess and cxst thee out. I 
 will set up mine own standard in the midst 
 of them. I will also govern them by new laws, 
 new officers, new motives, and new ways ; yea, 
 I will pull down this town and build it again, 
 and it shall be as though it had not been, and 
 it shall be the glory <»f the whole universe." 
 
 When Diab«)lus heard this, and perceived 
 that he wjus discovered in all his deceit.H, he 
 wsus confounded and utterly put to a nonplus; 
 but having in himself the fountains of iniq- ' 
 uity, rage, and malice against both Shaddai 
 and his Son, and the beloved town of Mansoul, 
 what doth he but strengthen himself what he 
 couM to give fresh battle to the noble i'rince 
 Kmnumuel? St, then, now we must have 
 another fight before the town of Mansoul is 
 taken. Come up, then, to the mountains, you 
 that love to .hcc militant' actiftns, ami behold by 
 Ixitb sides how the fatal blow is given, while 
 one s<-eks to hold and the other seeks to make 
 huitself master of tlie fikinous town of ^lan- 
 •oul. 
 
 l>iab«>l'Jii therefore withdrew himself from 
 the walU to iiiii fort that was in the heart of 
 the town of Mansoul; Emmanuel also re- 
 turned to^he cump, and l>oth of them, after 
 tiuir divers ways, put themselves into a ihw- 
 ture fit to give battle one to another. 
 
 Diulxiltis, iLs fille<l with di?«pair »f retaining 
 io his handjt the faaiouit toun ..i' \| uisoul, re- 
 
 solved to dc what mischief he could (if itxleed 
 he could do any) to the army of the I'rinre 
 and to the famous town ^f Man.<oul, (for, al.isl 
 it was not the happiness of the silly town of 
 Mansoul that was dt-signetl by l>iabolus, Imt 
 the utter ruin and overthrow thereof,) as now 
 is enough in view. Wherefore he conunand» 
 his ollicers that they should then, when tlsoy 
 .saw that they couhl hold the town no longer, 
 do it what harm and mis<-hief they could, 
 rerjdiiigand tearing men, women, and chijdren. 
 For, said lie, we had better <jiiite demolish the 
 place a!id leave it a ruinous heap than that it 
 should be an habitation for Kmmanuel. 
 
 Knimaiiuel, again knowing thair the next 
 battle would is.sue in his being madi- master of 
 the place, gave out a royal commandnu-nt to 
 all his officers, high captains, ami men <if war 
 to be sure and show themselves men of war 
 against l)iabolus and itll Diabolonians, but 
 favourable, merciful and meek to all the old 
 inhabitants of ^lansoul. Hend therefore, said 
 the noble Prince, the hottest front of the bat- 
 tle against Dialxdus and his men. 
 
 So the day being come, the command was 
 given, and the Prince's men did bravely stand 
 to their arms, and did, as before, beml thei. 
 forces against I-^ar-gate and Kye-gate. 'n»»» 
 word was then, " Mansoul is won." So Uifiy 
 made their lus^ault up<in the t<»wn. Dialtolus, 
 also, UH fiust OS he could with the main of his 
 power, made resistanct> from within, and his 
 high lords and chief captains for a time fought 
 very cruelly against the Prince's arniy. 
 
 Buf after three or four notable charges by the 
 Prince and his noble captains, (^ar-gate was 
 broken open, and the bars aiul bolts wherewith 
 it wiLs used to be fast shut up against the Prince 
 weri" broken into a thousand pieces. Then did 
 the Prince's trumpets sound, the captains shoui, 
 the town shake, ami Diabolus retreat to his 
 hold. Well, when the Prince's forces hud 
 broken open the gate, himself canu* up aii«i 
 did set up his throne in it; also he set hi' 
 .standard U|M>n a mount that his men had U<' 
 f«>re cjust up U> place the mighty slings thereon. 
 The mount w:ls called .Mount llear-Mell; there, 
 therefore, the Prince alKwle— to wit, hani by 
 the going in at the gate. lie comnuinde<l alw 
 that the golden NlingM should yet l>e played 
 U|K)n the town, especially against the castle, 
 because for shelter thither wa- l>ialM>lujt rr- 
 treated. Now from Kar-gate the street waj» 
 straight, even to thAious.- of iiim who wjm re- 
 conier before l>iab«dus t<H»k the town; and 
 
 i, .r.l l.v l.i. ) .I....I ().. ...,(!. ubi.il Pi.tk 
 
406 
 
 BUNYAN'S COMPLETE WORKS. 
 
 olus for a k»Tig time had made his irksome 
 deu. The cai)tains therefore did quickly clear 
 that street by the use of their slings, so that 
 way was made up to the heart of the town. 
 Then did tlie Prince command that Captain 
 Boanerges, Captain Conviction, and Captain 
 Judgment should forthwith march up the town 
 to tlie okl gentleman's gate. Then did the 
 captains in most warlike manner enter into 
 the town of Mansoul, and marching in with 
 flying colours they came up to the recorder's 
 house, (and that was almost as strong as the 
 castle.) Battering-rams they took also with 
 ihem to plant against the castle-gates. When 
 tliey were come to the house of Mr. Conscience, ^ 
 they knocked and demanded entrance. Now 
 the old gentleman, not knowing as yet fully 
 their design, kept his gates shut all the time of 
 this fight. Wherefore Boanerges demanded en- 
 trance at his gates, and no man making answer, 
 he gave it one stroke with the head of a ram, and 
 this made the old gentlbman to shake and his 
 house to tremble and totter. Then came Mr. 
 Recorder down to the gate, and, as well as he 
 could witli quivering lips, he asked, Who was 
 there? Boanerges answered. We are the captains 
 and commanders of the great Shaddai and of 
 the blessed Emmanuel his*Son, and we demand 
 possession of your house for the use of our 
 noble Prince. And with that the battering- 
 ram gave the gate another shake: thig made 
 the old gentleman tremble the more, yet he 
 durst not but open the gate : then the King's 
 forces marched in — namely, the three brave 
 captains mentioned before. Now the iecord- 
 er's house was a place of much convenience 
 for Emmanuel, not only because it was near to 
 the castle and strong, but also because it was 
 large and fronted the castle, the den where 
 now Diabolus was ; for he was now afraid to 
 come out of his hold. As for Mr. Recorder, 
 the captains carried it very reservedly to him ; 
 as yet he knew nothing of the great designs of 
 Emmanuel, so that he did not know what judg- 
 ment to make nor what would be the end of 
 such thundering beginnings. It was also 
 noised in the town how the recorder's house 
 (vas possessed, his rooms taken up, and his 
 palace made the seat of war ; and no sooner 
 .vaa it noised abroad but they took the alarm 
 as warmly, and gave it out to others of his 
 friends, (and as you know a snowball loses 
 nothing by rolling;) so in little time the whole 
 town was possessed that they must expect 
 nothing from the Prince but destruction; and 
 the ground of the business was this : The re- 
 
 corder was afraid, the recorder trembled, and 
 the captains carried it strangely to the re- 
 corder. So many came to see, but when they 
 with their own eyes did behold the captains in 
 the palace, and their battering-rams ever play- 
 ing at the castle-gates to beat them down, they 
 were riveted in their fears and it made them 
 all in amaze. And, as I said, the man of the 
 house would increase all this; for, whoever 
 came to him or discoursed with him, nothing- 
 would he talk of, tell them, or hear but that 
 death and destruction now attended Mansoui 
 
 For, quoth the old gentleman, you are all of 
 you sensible that we all have been traitors to 
 that once despised but now Famously victorious 
 and glorious Prince Emmanuel. For he now, 
 as you see, doth not only lie in close siege about 
 us, but hath forced his entrance in at our gates : 
 moreover Diabolus flics before him, and he 
 hath, as you behold, made of my house a gar- 
 rison against the castle where he is. I, for my 
 part, have transgressed greatly, (and he that is 
 clean it is well for him) — but, I say, I have 
 transgressed greatly in keeping silence when I 
 should have spoken, and in pei'verting justice 
 when I should have executed the same. True, 
 I have suffered something at the hands of 
 Diabolus for taking part with the, laws of King 
 Shaddai, but that, alas ! what will that do . 
 Will that make compensation for the rebellions 
 and treasons that I have done, and have suffer- 
 ed without gainsaying to be committed, in the 
 town of Mansoul? Oh I tremble to think 
 what will be the end of this so dreadful and 
 so ireful a beginning ! 
 
 Now while these brave captains were thus 
 busy in the house of the old recorder, Captain 
 Execution was as busy in other parts of the 
 town in securing the back streets and the wails. 
 He also hunted the Lord Will-be-will sorely, 
 and suffered him not to rest in any corner. He 
 pursued him so hard that he drove his men 
 from him, and made him glad to thrust hia 
 head into a hole. Also this mighty warrior 
 did cut three of the Lord Will-be-will's ofE:er3 
 down to the ground: one was old Mr. Preju- 
 dice, he that had his crown cracked in thb 
 mutiny ; this man was made by my Lord Will- 
 be-will keeper of Ear-gate, and fell by the 
 hand of Captain Execution. There was also 
 one Mr. Backward-to-all-but-naught, and he 
 also was one of Lord Will-be-will's officers, 
 and was the captain of the two guns that once 
 were mounted on the top of Ear-gate ; he also 
 was cut down to the grouni by the hands of 
 Captain Execution. Besides these two there 
 
THK m)LY WAR. 
 
 407 
 
 was another, a tiiirtl, ami hi.-* name wjl-* Captain 
 Treacher! III-.: a vile man lliis wius, but one tliat 
 Will be-will did put a fjreal deal ofcuntidenee 
 in; but iiini aUu did this Cuptuin Execution 
 cut down to the groun<l with the re^tt. 
 
 He also made u very j^reat slauj^hter amimj; 
 my Lord Will-be-wili'.H soMiers, killinn many 
 tliat were stout and >turdy, and wounding of 
 many tliat tor iJialiolus were nimble and active. 
 IJut all tlu-j^e were Itialnilonians: there was 
 nut a man, a native ot' Mansoul, hurt. 
 
 Other feata of war were aUo likewise jht- 
 lurnied by other of the captains, as at Eye- 
 gate, where Captain Ci«H>d-iiope and Ca|>tain 
 Charity had n charge, was j^reat execution 
 done; for Captain tio<Hl-hope with his own 
 
 »elf. Then were tidings sent down to Eai^ 
 gate, for Emmanuel still abode there, to Icl 
 him know that a way was made in at the gate* 
 of the castle of MansuuK iUit oh how the 
 trumpetM at the tidings HoumUil throughout 
 the Prince'rf camp, for that now the war wiw so 
 near an end, and Mansoul itself of being set 
 free I 
 
 Then the Prince arose fron» the place where 
 he was, and took with him such of his men of 
 war as wire fittest for the exiH-dition, and 
 marched up the street of Mansoul to the old 
 recorder's house. 
 
 Now the Trince himself was clad all in ar- 
 mour of gold, and so he marclutl up the town 
 with his standard biirne before him; but he 
 
 hand slew one Captain l51ind-foId, the keeper [ kept his counlemmce much resorveil all the way 
 of that gate; this iJlind-fold w:us captain of a | as he went, so that the people could not tell 
 tljousund men, and they were they that fought i how to gather to themselveti love or hatred by 
 with mauls; he also pursue<l his men, slew | his looks. Now as he marched U|> the street 
 many and wouiuled more, and made the rest i the t«»wnsfolk came out at every door to see, 
 hide their hea«ls in corners. and could not but b«> taken with his person 
 
 There w.us also at that gate Mr. Ill-pause, <»f ; and the glory thereof, but wondered at the re- 
 whom you hav»- heard before; he was an old serveilnr.-v«. of his countenance; for as yet he 
 man, and had a beard that reached down to his , sj.ake more to them by his actions and works 
 ginile; the .sjinie was he that was onitor to j than he did by words or »niiles. But also |K>or 
 Diabolus: he did much mischief in the town j Mansoul (as in such cases all arc ajit to do) 
 of Mansoul, and fell by the hand of Captain , interpreted the carriage of Emmanu<l to them, 
 litHHl-hope. j as did Joseph's brethren his to theuj, even all 
 
 Wlial shall I say: The Diabolonians in these the quite contrary way; for, thought they, if 
 days lay dead in every corner, though too many : Emmanuel loved us he would xhow it to us by 
 were yet alive in Maitsoul. word or carriage, but none of these he doth, 
 
 Now the old recorder and my Lord Under- 
 standing, with some others of the chief of the 
 
 therefore Emmanuel hates us. Now if Em- 
 manuel hates us, ^lansoul shall be ^lain, then 
 
 town— to wit, such as knew they must stand or | Mansoul shall become a dunghill. They knew 
 
 fall with the famous town of ^lansoul — eumo 
 t^igether u|>on a day, and after consultation had 
 did jointly agree to draw up a petition and to 
 ^end it to Emmanuel, now while he Nit in the 
 gate of Miui-Houl. i?o they drew up their pe- 
 tition to Emmanuel, the contents whereof were 
 th(.*!te: "That they, the old inhabitants of the 
 deplorable town of ^Llnsoul 
 »in.H, and were sorry tliat t!i< y 
 
 that they had transgressed his lather's hnv, 
 and that against him they had been in league 
 with I)iabolus his enemy. They also knew 
 that the i'rince Emmanuel knew all this, for 
 they were convincetl that he was an angel of 
 (iod, to know all things that are done in the 
 earth. And this made them think that their 
 their condition was miserable, and tliat the good 
 I liLs I'rinee wouUl make them desolate. 
 
 prii.c.ly .Majt^ty, and prayinl tliui liu would | And, thought tluy, what time so fit to do 
 
 •pare their lives." 
 
 Upon this petition he gave no answer at all, 
 and that did tri>uble them yet so much the 
 
 this in as now, when he has the bridle of 
 Mansoul in his hand. And this I took .H|>ecial 
 notice of, that the inhabitants |notwitll^tand• 
 
 i.i()re. Now all thi« while the captains that , ing all this) could not— no, tlu'y could not 
 
 with 
 
 ■!.- to 
 
 viws iM'aten opi'n and broken 
 litters, ami **> a way made to go 
 
 when they saw him march t • town — 
 
 but cringe, Ih>w. Und, ami .\ to lick 
 
 the dust off his feet. They niso wi-thed • 
 thousand times over that he would become 
 their I'rincc and captain, and would become 
 Ihoir protector. They would :i!m. one to aji- 
 
 up to the hold in which Diabolua had hid him- other talk of tlic couulnu-.-. ol in- jHrwu, and 
 
408 
 
 how much for glory and valour lie outstripped 
 the great ones of the world. But. poor hearts ! 
 as to themselves, their thoughts would change 
 and go upon all manner of extremes ; yea, 
 throujrh the working of them backward and 
 forward Mansoul became as a ball tossed and 
 as a rolling thing before the whirlwind. 
 
 Now wh.'n ho wa.s come to the castle-gates 
 he commniuled Diabolus to appear and to sur- 
 render himself into his hands. But oh how 
 loth was the beast to appear I How he stuck 
 at it! Uow he shrunk! How he cringed! 
 Vet out he came to the Prince. Then Em- 
 manuel commanded, and they took Diabolus 
 and bnund him fiist in chains, the better to 
 reserve him to the judgment that he had ap- 
 pointed for him ; but Diabolus stood up to 
 entreat for himself that Emmanuel would not 
 send him into the deep, but suffer him to 
 depart out of Mansoul in peace. 
 
 When Emmanuel had taken him and bound 
 him in chains, he led him into the market- 
 place, and there, before :\Iansoul, stripped him 
 of his armour in which he boasted so much 
 before. This now was one of the acts of tri- 
 tmph of Emmanuel over his enemy; aud all 
 the while that the giant was stripping the 
 trumpets of the golden Prince did sound 
 amain ; the captains also shouted and the 
 soldiers did sing for joy. 
 
 Then was Mansoul called upon to behold 
 the beginning of iMnmanuel's triumph over 
 him in whom they so much had trusted, and 
 of whom they so much had boasted in the 
 days when he had flattered them. 
 
 Thus, having made Diabolus naked in the 
 eyes of Mansoul and before the commanders 
 of the Prince, in the next place he commands 
 that Diabolus should be bound with chains to 
 his chariot wheels. Then leaving some of his 
 forces — to wit. Captain Boanerges and Captain 
 Conviction — as a guard for the castle-gates, 
 that resistance might be made on his behalf, 
 (if any that heretofore followed Diabolus should 
 make an attempt to possess it,) he did ride in 
 triumph over him quite through the town of 
 Mansoul, and so out at and before the gate 
 railed Eye-gate, to the plain where was his 
 camp. 
 
 But you cannot think, unless you had been 
 there as I was, what a ^uout there was in Em- 
 nianuel's camp when they saw the tyrant 
 bound by the hand of their noble Prince and 
 tied to his chariot wheels. 
 
 And they said, He hath led captivity cap- 
 tive ; he hath spoiled principalities and pow- 
 
 BUN VAN'S COMPLETE WOElfS. 
 
 ers; Diabolus is subjected to the power of his 
 sword and made the object of all derision ! 
 
 Those also that rode reibrmades, aud that 
 came down to see the battle, they shouted W'ith 
 that greatness of voice and sung with such 
 melodious notes that they caused them that 
 dwell in the highest orbs to open their win- 
 dows, put out their heads, and look down tc 
 see the cause of that glory. 
 
 The tow-nsmen also, so many of them as saw 
 this sight, were as it were astonished while 
 they looked betwixt the earth and the heavens. 
 True, they could not tell what would be the 
 issue of things as to them, but all things were 
 done in such excellent methods; and I cannot 
 tell how but things in the management of 
 them seemed to cast a smile towards the town , 
 so that their eyes, their heads, their hearts, 
 and their minds, and all that they had, were 
 taken and held while they observed Emman- 
 uel's order. 
 
 So, when the brave Prince had finished this 
 part of his triumph over Diabolus his foe, he 
 turned him np in the midst of his contempt 
 and shame, having given him a charge no 
 more to be a possessor of Mansoul. Then 
 went he from Emmanuel, and out of the midst 
 of his camp, to inherit the parched places in 
 a salt land, seeking rest, but finding none. 
 
 Now, Captain Boanerges and Captain Con- 
 viction were both of them men of very great 
 majesty; their faces were like the faces of 
 lions, aud their words like the roaring of the 
 sea; and they still quartered in Mr. Con- 
 science's house, of w'hom mention was made 
 before. When therefore the high and mighty 
 Prince had thus far finished his triumph over 
 Diabolus, the townsmen had more leisure to 
 view and to behold the actions of these noble 
 captains. But the captains carried it with that 
 terror and dread in all that they did (and you 
 may be sure that they had private instriictions 
 so to do) that they kept the town under con- 
 tinual heart-aching, and caused (in their ap- 
 prehension) the well-being of Mansoul for the 
 future to hang in doubt before them, so that 
 (for some considerable time) they neither knew 
 what rest, or ease, or peace, or hope meant. 
 
 Nor did the Prince himself, as yet, abide in 
 the town of Mansoul, but in his royal pavilion 
 in the camp and in the midst of his Father's 
 forces. So at a time convenient he sent special 
 orders to Captain Boanerges to summons Man- 
 soul, the whole of the townsmen, into the castle 
 yard, and then and there before their faces to 
 take my Lord Understanding, Mr. Conscience, 
 
TTTF UnlA' WAR. 
 
 409 
 
 and that notable one, the Lord \\'ill-be-\vill, 
 and i>ut them all three in ward, and that tlu-y 
 should set a strong guard upon them tlien- 
 until hi-H pleiwure eoncerning them were 
 further known. The whieh orders, when the 
 eaptains had put them in execution, made ni» 
 small adilition to the fears of the town of Man- 
 Houl ; tornow, to t lu-i r t hi nkimr, were their former 
 feurs-d the ruin of Mati-ioul eontirmed. Now, 
 what death they should dir and how long they 
 should be in dying was that whieh uiost per- 
 plexed their lieniLs and hearts; yea, they were 
 afraid that Kmmanuel would command them 
 nil into the deep, the place that the prime 
 Diabolus w:is afraid of; for they knew that 
 they had deserve<l it: also to die by the sword, 
 in the face of the town and in the open way 
 of disgrace, from the hand of so good and so 
 holy a Prince, that too troubled them sore. 
 The town wius also greatly trouble«l for the 
 men that were committed to ward, for that they 
 were their stay and their guide, and for that 
 they believed that if those men were cut off. 
 their execution would be but the beginning of 
 ;he ruin of the townof Mansoul. Wherefore, 
 what do thoy but, together witli the men in 
 prison, draw up a petition to the Prince and 
 send it to Kmnumut-l by the hand of Mr. 
 Would-live? S«i he wi-nt and came to tlie 
 i'rinee'rt quarters, and pri>^ented the petition, 
 the sum «)f which wius this: *'Great and won- 
 derful PoU-ntatc, victor over Diabolus, and 
 conqueror of the town of Mansoul : We, the 
 miserable inhal)itants of that mr>st woeful cor- 
 poration, <lo humbly beg that we may find 
 favour in thy sight, and renirmber not against 
 us former traii-igres-sions, nor yet the sins of 
 the chief of our town, but spare us acconling 
 to the greatness of thy nicrcy, and let us not 
 die, but live in thy »ight; so Hhall we be will- 
 ing to l)c thy servants, and, if thou shalt think 
 fit, to gather our meat un<ler thy table. 
 Amen." 
 
 So the petitioner went, as wiw said, with thi.s 
 pi-tition to the Prince, anti the Prince took it 
 at his hand, but .sent him away with Hilence. 
 This still afflicted the town of Mansoul; but 
 yet, considering that now they must either 
 |>etition or die, for now they couM not do any 
 thing else, therefore they consulted again and 
 •t>nt another petition, and this petition wits 
 much after the form and mcth<Kl of the 
 t'rmer. 
 
 But when the petition wax ilrawn up, by 
 whom should they send it was the next quis- 
 tion; for tbey would not s^Mid this by liim liy 
 
 whom tliey sent the first, (for they thought that 
 tiie I'rinee iuul taken some otVenee at the man- 
 ner i>f his de|x>rtment before him,) ho they a^- 
 tenipted to make Captain Conviction their 
 nu-Hsenger with it; but he said that he neither 
 durst nor would petition Emmanuel for trai- 
 tors, nor be to the I'rinee an advocate for 
 rebels. Yet withal, said he, our Prince IB 
 gooti, ami you may adventure to ceml it by the 
 hand of one of your town, provided he went 
 with a rope abttut his head and pleadetl not)» 
 ing but mercy. 
 
 Well, they made through fear their delayj" tut 
 long JUS they couhl, and longer than delay!* were 
 good; but fearing at last the dangerousnesj* of 
 them, they thought, but with many a fainting 
 in thi'ir minds, to send their petition by Mr. 
 Desires-awake; so they sent for Mr. Dettires- 
 awake. Now he dwelt in a very mean cottage 
 in Mansoul, and he came at his neighbour*' 
 request. So they told him what they had 
 done, and what they would do concerning 
 jK'titioning, and that they did desire of him 
 that he would go therewith to the Prim-e. 
 
 Then said Mr. Desires-awake, " Why shoulo 
 not I do the best I can to save so famous a 
 town as Mansoul from disserved destruction?'- 
 They therefore delivered the petition to him, 
 and told him how he must address Ijimself to 
 the Prince, and wisluti him ten thousand 
 good-spced.s. So he comes to the Prince's 
 pavilion, As the first, and asked to speak witU 
 his Majesty ; so word was carrie<l to Kmmanuel, 
 and the Prince came out to the man. When 
 Mr. Desires-awake saw the Prince he fell flat 
 with his face to the ground and cried out, 
 "Oh that .Mansoul might live before thee!" 
 And with that he presented the petitiim; the 
 which when the Prince had read, he turned 
 away for awhile and wept, but refraining him- 
 self, he turned again to the man (who all thiii 
 while lay crying at his feet as at the first) and 
 said, "(lo thy way to thy place, and I will con- 
 i»ider of thy re<|Ue8ti'." 
 
 Now you may think that they of Man.vjul 
 that had sent him, what with guilt and what 
 with fear le^t their jK-tition should be rejected, 
 could not but look with many a long liMik, and 
 that t«K) with numy strange working", of heart, 
 to sec what would beconie of their petition; 
 at laj»t they saw their nii-Ksenger coming back; 
 HO when he was come they aitke<i him how he 
 fare<l, what Kmmanuel luiid, and what wan bo* 
 come of the petition? Hut he told thorn thmt 
 he would be silent till he came to the prison 
 to my loni mayor, my Lord Will-bo-wdl, and 
 
410 
 
 Mr. U.-cor.Kr. So he went forward towards 
 the prison-house, where the men of Hansoul 
 lay bound. liut oh what a multitude flocked 
 after to hear what the messenger said! So 
 when he was come and had shown himself at 
 the gate of the prison, my lord mayor himself 
 looked a.s white as a clout, the recorder also 
 did iiuake, but they asked and said, "Come, 
 g.,.)d sir, what did the great Prince say to you?" 
 Then .said Mr. Desires-awake, "When I came 
 to my Lord's pavilion, I called and he came 
 1 .rtli'; so I fell prostrate at his feet and de- 
 livered to him my petition, (for the greatness 
 of liis pers'jn and the glory of his countenance 
 would not suffer me to stand upon my legs.) 
 >'..w :i.s he received the petition I cried. Oh 
 that Mausoul might still live before thee! So 
 wljon for a while he had looked thereon, he 
 turned liim about and said to his servant, 'Go 
 thy way to thy place again, and I will consider 
 of thy requests.' " The messenger added, more- 
 over, and said, "The Prince to whom you sent 
 me is such a one for beauty and glory that 
 whoso sees him must both love and fear him: 
 I, for my pait, can do no less; but I know not 
 what will be the end of these things." At this 
 answer they were all at a stand, both they in 
 prison and they that followed the messenger 
 thitiier to hear the news; nor knew they what 
 or what manner of interpretation to put upon 
 what the Prince had said. Now when the 
 pri"*(m was cleared of the throng the prisoners 
 among themselves began to comment upon 
 Emmanuel's words. My lord mayor said that 
 the answer did not look with a rugged face; 
 but Will-be-will said it betokened evil; and 
 tlie recorder, that it was a messenger of death. 
 Now, they that were left and that stood be- 
 hind, and so could not so well hear what the 
 prisoners said, some of them catched hold of 
 one piece of a sentence and some on a bit of 
 another; some took hold of what the messen- 
 ger said, and some of the prisoners' judgment 
 thereon ; so none had the right understanding 
 of things; but you cannot imagine what work 
 these people made and what a confusion there 
 was in Mausoul now. 
 
 For presently they that had heard what was 
 sjiid flew about the town, one crying one 
 tiling, and another the quite contrary, and 
 both were sure enough they told true; for 
 thfiv did hear, they said, with their ears what 
 was said, and therefore could not be deceived. 
 One would say, " We must all be killed ;" an- 
 othei would say, "We must all be saved;" 
 and a thixd would say, "That the Prince 
 
 BUXYAN'S COMPLETE WORKS. 
 
 would not be concerned with Mannoi>l ;" and 
 a fourth, "That the prisoners must be sud- 
 denly put to death." And, as I said, every 
 one stood to it that he told his tale the Tight- 
 est, and that all others but he were ou*--. 
 Wherefore Mansoul had now molestation upo" 
 molestation, nor could any man know on what 
 to rest the sole of his foot ; for one would go 
 by now, and as he went, if he heard his neigh- 
 bour tell his tale, to be sure he would tell the- 
 quite contrary, and both would stand in it 
 that he told the truth. Nay, some of them 
 had got this story by the end, "That the 
 Prince did intend to put Mansoul to the 
 sword." And now it began to be dark ; 
 wherefore poor Mansoul was in sad per- 
 plexity all that night until the morning. 
 
 But, so far as I could gather by the best 
 information that I could get, all this hubbub 
 came through the words that the recorder said 
 when he told them that in his judgment the 
 Prince's answer was a messenger of death. It 
 was this that fired the town and that began 
 the fright in Mansoul ; for Mansoul, in former 
 times, did use to count tl^at Mr. Recorder was 
 a seer, and that his sentence was equal to the 
 best of oracles; and thus was Mansoul a 
 terror to itself. 
 
 And now did they begin to feel what w'as 
 the effects of stubborn rebellion and unlawful 
 resistance against their Prince. I say they 
 now began to feel the effects thereof by guilt 
 and fear, that now had swallowed them up; 
 and who more involved in the one but they 
 that were most in the other — to wit, the chief 
 of the town of Mansoul? 
 
 To be brief, when the fame of the fright 
 was out of the town, and the prisoners had a 
 little recovered themselves, they take to them- 
 selves some heart and think to petition the 
 Prince for life again. So they did draw up 
 a third petition, the contents whereof were 
 these : 
 
 " Prince Emmanuel the Great, Lord of all 
 worlds and Master of mercy, we, thy poor, 
 wretched, miserable, dying town of Mansoul, 
 do confess unto thy great and glorious Ma- 
 jesty that we have sinned against thy Father 
 and thee, and are no more worthy to be called 
 thy Mansoul, but rather to be cast into the 
 pit. If thou wilt slay us, we have deserved it. 
 If thou wilt condemn us to the deep, we can- 
 not but say thou art righteous. We cannot 
 complain whatever thou dost or however thou 
 carriest it towards us. But oh let mercy reign, 
 and let it be extended to us ! Oh let mercv 
 
THE HOLY W.\n. 
 
 !1) 
 
 lak*" hold u[)on us ami free us from our trans- 
 pres.'«ions, ami we will sing of thy iiicrcy and 
 'if thy jud^'inent. Ameii." 
 
 This petition, when drawn up, wiw designed 
 to be sent to the Prince, as the first ; but who 
 nhould carry it? that was the question. Some 
 said, " Let him do it that went with the first;" 
 but others thought not good to do that, and 
 tlmt because he sped no better. Now there 
 n-a<> an old man in the town, and his name 
 «%as Mr. Good-di-ed, a man that bare only the 
 name, but had nothing of the nature of the 
 thinj.' : now some were foe sending him, but 
 the recorder was by no moans for that ; " For," 
 said he, " we now stand in nee<l of and are 
 pleailiiig for n»erey ; wherefore to ^end our 
 petition by a man of this name will seem to 
 cross tlie petition itself. ShouM we make Mr. 
 G<HKl-dee<l our messenger when our position 
 i-rit-s for mercy? 
 
 " Besides," quoth the old gentleman, " should 
 the Prince, now as he receives the petition, ask 
 him and say. What is thy name? as nobody 
 knows but he will, and ho should say. Old 
 noo«l-deed ; what thiuk you wouM Kmmanuel 
 say but this, Ay I is old (tood-deed yet alive 
 in Mansoul? Then let old Goo<l-deed save 
 you froni your distresses. And if he says so, 
 I am sure we are lf>st, nor can a thousand of 
 old G<M>d-deeds save Mansoul." 
 
 .Vfter the reconler had given in his reasons 
 wliy old Good-deed should not go with this 
 petition to Kmmanuel, the rest of the prison- 
 ers and chief of Mansoul opposed it also; and 
 80 old Good-deed was laid aside, and they 
 agreed to send Mr. Desires-awake again; so 
 they sent for him, and desired him that he 
 would a .second time go with their petition to 
 the Prince, and he readily told them he would. 
 Hut they bid him that in anywise he would 
 take heed that in no word or carriage he gave 
 offence to the Prince; For by doing bo, for 
 aught we can t«'ll, you may bring Mansoul 
 into utter rlestruction, said they. 
 
 N iw Mr. Desiri-s-awake, when he saw that 
 lie uusl go of this errand, besought that they 
 would grant that Mr. Wct-eyea might go witli 
 him. Now this Wet-eyes was n near neigh- 
 bour of Mr. Desirej, u iH>f)r num, a man of a 
 br'>k>'n spirit, yet oni« that could sjn-ak well to 
 a p< tition. So tiny grantol that he should go 
 with him. Wherefore they atldrei*.H)d them- 
 •c1vcj» to their businc^t: Mr. I)i>»irOs put a rope 
 u|>on his head, and Mr. Wct-eyc» went with 
 hands wringing together. Thus they went to 
 the Prince's pavilion. 
 
 Now when they went to pttiti..n this third 
 time they were not without thoughts that by 
 often coming they might be a bunlen to the 
 Prince. Wherefore, when they were come to 
 the door of his pavilion, they first made their 
 apology fur themselves and for their coming to 
 trouble Kmmanuel so often, and they said 
 that they came not hither to-day for that they 
 delighte«l in lu-ing troublesome, or for that 
 they d»light«Hl to hear theniHtlvi-s talk, but for 
 that necessity chus«><| them to come to hia 
 Majesty; they could, they said, have no rest 
 day nor night because of their trunsgrrimiomi 
 against Shaddai and against Kmmanuel \\\» 
 8<»n. They also thought that some misbe- 
 haviour of Mr. Di-si res-awake the last time 
 might give <listaste to his Highness, and so 
 causi'd that he ret»irne<l from so merciful a 
 Prince empty and without countenance. So 
 when they had made this apology, Mr. Desires- 
 awake cast himself prostrate upon the ground 
 as at first, at the feet of the mighty Prince, 
 saying, "Oh that Man.soul might live before 
 thee!" and so he ilelivered his petition. The 
 Prince tlu-n, having read the petition, turned 
 aside awhile as before, and coming again to 
 the place where the petitioner lay on the 
 ground, he demanded what his name was, and 
 (»f what esteem in the account of Mansoul, for 
 that he, above all the multitude of .Mansoul, 
 should be .sent to him upon such an errand ? 
 Then said the man to the Prince, " i)\\ let not 
 my Lord be angrj*, and why inquire«t thou 
 after the name of such a dead dog as I am ? 
 Pass by, I pray thee, and take no notice of 
 who I am, becaitse there is, as thou ver)* well 
 knowest, so great a disprojKirtion between me 
 and thee. Why the townsmen chose to send 
 me on this errand to my Lord is best known 
 to themselves; but it could not be for that they 
 thought that I had favour with my Lord. For 
 my part, I am out of charity with myself: 
 who then should be in love with me? Yet 
 live I would, and so would I that my towns- 
 men should; and l)ecause both they and my- 
 self are guilty of great transgressions, therefore 
 they have sent me, and I am come in their 
 namctt to bog of my Lord for mercy. Let it 
 ploams thee therefore to incline to mercy, but 
 ask riot what thy servants are." 
 
 Tlun sjiid the Prince, " And whni i- b«» that 
 is become thy companion i: ■lat- 
 
 ter?" So Mr. Desires tohl i >t he 
 
 wan a poor neighbour of his and one of hb 
 most intimate asHOciaten, and his name, wid 
 ho, may it please your most cxct'llcnt Miyjeaty, 
 
412 
 
 BUSYAN'S COMPLETE WORKS. 
 
 is Wet-evts, of the town of Mansoul. I know 
 that there are many of that name that are 
 naught ; but I hope it will be no offence to my 
 Lord that I have brought my poor neighbour 
 with me. 
 
 Then Mr. Wet-eyes fell on his face to the 
 ground, and made this apology for his coming 
 witli iiis neighbour to my Lord. 
 
 "O my Lord, (quoth he,) what I am I know 
 not my.sclf, nor whether my name be feigned 
 .>r true, especially when I begin to think what 
 some have said— namely, that this name was 
 given me because Mr. Repentance was my 
 father. Good men have bad children, and the 
 sincere do oftentimes beget hypocrites. My 
 mother alr^o called me by this name from my 
 cradle, but whether because of the moistness 
 of my brain, or because of the softness of my 
 heart, I cannot tell. I see dirt in mine own 
 tears and filthiness in the bottom of my prayers. 
 But I pray thee (and all this while the gentle- 
 man wept) that thou wouldst not remember 
 against us our transgressions, nor take offence 
 at the unqualificdness of thy servants, but 
 mercifully pass by the sin of Mansoul, and 
 refrain from the glorifying of thy grace no 
 longer." 
 
 So at his bidding they arose and both stood 
 trembling before him, and he spake to them to 
 this purpose : 
 
 " The tovra of Mansoul hath grievously re- 
 belled against my Father, in that they have 
 rejected him from being their King, and did 
 choose to themselves for their captain a liar, 
 a murderer, and a runagate slave. For this 
 Diabolus and your pretended prince, though 
 one so highly accounted of by you, made re- 
 bellion against my Father and me, even in our 
 palace and the highest court there, thinking 
 to become a prince and king. But being there 
 timely discovered and apprehended, and for 
 his wickedness bound in chains and separated 
 to the pit with those that were his companions, 
 he offered himself to you, and you have re- 
 ceived him. 
 
 '•' Now this is, and for a long time hath been, 
 an high affront to my Father; wherefore my 
 Fatlier sent to you a powerful army to reduce 
 you to your obedience. But you know how 
 those men, their captains and their counsels 
 were esteemed of you, and what they received 
 at your hand. You rebelled against them, you 
 shut your gates upon them, yon bid them bat- 
 tle, you fought them, and fought for Diabolus 
 against them. So they sent to my Father for 
 more power, and I with my men am come to 
 
 subdue you. But as you treated the servants, 
 so you treated their Lord. You stood up in 
 hostile manner against me ; you shut up your 
 gates against me ; you turned a deaf ear to me 
 and resisted as long as you could ; but now I 
 have made a conquest of you. Did you cry 
 me mercy so long as you had hopes that you 
 might prevail against me? But now I have 
 taken the town, you cry ; but why did you not 
 cry before, when the white flag of mercy, and 
 the red flag of justice, and the black flag that 
 threatened execution were set up to cite you to 
 it? Now I have conquered your Diabolus, 
 you come to me for favour ; but why did you 
 not help me against the mighty ? Yet I will 
 consider your petition, and will answer it so as 
 will be for my glory. 
 
 " Go bid Captain Boanerges and Captain 
 Conviction bring the prisoners out to me into 
 the camp to-morrow ; and say you to Captain 
 Judgment and Captain Execution, Stay you in 
 the castle, and take good lieed to yourselves 
 that you keep all quiet in Mansoul until you 
 shall hear further from me." And with that 
 he turned himself from them and went to his 
 royal pavilion again. 
 
 So the petitioners, having received this an- 
 swer from the Prince, returned, as at first, to 
 go to their companions again. But they had 
 not gone far but thoughts began to work in 
 their minds that no mercy as yet was intended 
 by the Prince to Mansoul. So they went to 
 the place where the prisoners lay bound ; but 
 these workings of mind about what would be- 
 come of Mansoul had such strong power over 
 them that by that they were come unto them 
 that sent them they were scarce able to deliver 
 their message. 
 
 But they came at length to the gates of the 
 town, (now the townsmen with earnestness 
 were waiting for their return,) where many 
 met them to know what answer was made to 
 the petition. Then they cried out to those 
 that were sent, " What news from the Prince f 
 and what hath Emmanuel said ?" But they 
 said that they must, as before, go up to the 
 prison and there deliver their message. So 
 away they went to the prison, with a multitude 
 at their heels. Now, when they were come to 
 the gates of the prison they told the first part 
 of Emmanuel's speech to the prisoners — to wit- 
 how he reflected upon their disloyalty to hia 
 Father and himself, and how they had chosen 
 and closed with Diabolus, had fought for him, 
 hearkened to him, and been ruled by him, but 
 had despised him and his men. This made 
 
THE IIULY WAIl. 
 
 413 
 
 (lie i»risoners look pale; but the messengers 
 procet'tleil ami .said, " He, the Prince, suid 
 moreover that yet he would consider your pe- 
 tition and <,'ive such answer thereto us woulil 
 Btand with his glory." And as these words 
 were spoken, Mr. Wet -eyes gave a great sigh. 
 At this they were all of them struck into 
 their dumps, and could not tell what to say. 
 Fear also po^vse^sed them in a nuirvellou.s 
 manner, and death seemed to sit upon some of 
 tlieir eyebrows. Now, there wits in the com- 
 pany a notable sliarp-witted fellow, a mean 
 man of estate, and his name was old Imiuis- 
 itivc; this man asked the petitioners if they 
 had told out every whit of what Kmmanuel 
 said. And they luiswered, " Verily, no." Then 
 »:».id Iiujuisitive, " I thought so indeed. I'ray 
 what Wius it more that he said unto you?" 
 Then they paused awhile, but at last they 
 brought out all, saying, " The I'rince ordered 
 us to bid Captain lloanerges and Captain Con- 
 viction bring the prisoners down to him to- 
 morrow, an«l that Captain Judgment and Cap- 
 tain K.xecution should take charge of the castle 
 and town till they should hear further from 
 him." They said also that when the Prince 
 had commanded them thus to do, he immedi- 
 ately turnetl his back upon them and went into 
 his royal pavilion. 
 
 Hut oh how this return, and especially this 
 last clause of it, that the prisoners must go out 
 to the Prince into the cuinp, broke all their 
 loins in piect^ ! Wherefonrwith one voice they 
 -'t up Ji crj' that reached up to the heavens, 
 
 is done, each of the three prepared himself 
 i> die, (and the recorder said unto them, "This 
 was the thing that I feared,") for they conchuled 
 that to-morrow, by that the sun went d-iwn, 
 they should be tumbled out of the worhl. The 
 whole town also counted of no other, but that 
 in their time and order they must all drink 
 of the same cup. Wherefore the town of Man- 
 soul Hpont that night in mourning, and sack- 
 cloth, and ashes. The prisoners also, when 
 tk? time was come for them to go down bef(»re 
 the Prince, dressed thenjselves in mourning at- 
 tire, with ropes upon their necks. The whole 
 town of Mansoul al.so .showinl themselves U|>on 
 the wall, all clad in mourning weeds, if per- 
 hape» the Prince with the sight tliereof might 
 be moved with compassion. Hut oh h«»w the 
 busylMHlies that were in the town of Mansoul 
 did now concern themselves! They nui h<-re 
 and there through the streets of the town by 
 companies, crj'ing out a» they ran in tumult- I 
 uouii-wise, one after one manner, and another | 
 
 the quite contrar)', to the almost utttr ilistrac- 
 tion of Mansoul. 
 
 Well, the time is come that the prisonem 
 must go down to the camp and appear before 
 the Prince. .\nd thus was the nuinner of their 
 going down : Captain Boanergi's went with a 
 guard bef«)ro them, and Ca]>tain Conviction 
 came behind, and the prisoners went down 
 bound in chains in the midst; so I say the 
 prisoners went in the midst, and the guard 
 went with (lying colours luhind and l>efore, 
 but the prisoiu-rs went with drooping spirito. 
 
 Or, more particularly, thus: 
 
 The prisoners went down all in mourning, 
 they put ropes upon themselves; they went on 
 smiting ftf themselves on the breast, but dunit 
 not lift up their eyes to lu'aven. Thus they 
 went out at the gate of MauMjul till they came 
 into the miilst of the Prine«''s army, the sight 
 and glory of which did greatly heighten their 
 aflliction. Nor could they now longer forbear 
 but cry out aloud, O unhappy men! O 
 wretched njcn of Mansoul ! Their chains, 
 still mixing their dolorous notes with the criea 
 of the prisoners, made the noise more lament- 
 able. 
 
 So, when they were come to the door of the 
 Prince's pavilion, they cjist themselves prtw- 
 trate upon the place. Then one went in and 
 told the Lord that the prisoners were come 
 down. The Prince then ascended a throne of 
 state, and .sent for the prisoners in ; who, when 
 they canu', diil tremble before him ; also they 
 covered their faces with .shame. Now as they 
 ilrew nearer to the place where ho wit they 
 threw themselves down before him. Then 
 .said the Prince to the Captain Hoanerges, Bid 
 the prisoners stand upcm their feet. They then 
 stofxl trembling before him, ami he said. Are 
 you the men that heretofore were the servants 
 of .Sha«hlai? And they said. Yes, Lord, yes. 
 Then said the Prince again, Are you the men 
 that did suffer yourselves to be cornipttnl and 
 defiled by that abominable one, I)iab<ilus? 
 And they said, We did more than sulTer it, 
 I/onl, for we chose it of our own min«l. The 
 Prince aski-d further, saying. Could you have 
 been content that your slaverj* should have 
 continued under his tyranny an long on you 
 hod lived? Then said the prisoners, Ywt, 
 Lord, ye«, for his ways were pleasing to our 
 tb^th, and we were grown aliens to a lN>tlrr 
 '•Lite. .\nd did you, Nti<l he, wlien I eanio up 
 against this town of .Man-oul. heartily wish 
 that I might not have the victor)* over you? 
 YeM, Lord, yen, said they. Then said iht 
 
414 
 
 Prince, And what punishment is it, think you, 
 that vou deserve at my hand for these and 
 oth«?r"vour high and mighty sins? And they 
 Raid, Both death and the deep, Lord, for we 
 have deserved no less. He asked again, If 
 they had aught to say for themselves why the 
 sentence that they confessed that they had de- 
 Berved should not be passed upon them ? And 
 they said, We can say nothing, Lord ; thou art 
 just, for we have sinned. Then said the 
 Prince, And for what are these ropes on your 
 necks? The prisoners answered. These ropes 
 are to bind us withal to the place of execution, 
 if mercy be not pleasing in thy sight. So he 
 further asked. If all the men in the town of 
 Mansoul were in this confession as they? And 
 they answered, All the natives, Lord ; but for 
 the Diabolonians that came into our town 
 when the tyrant got possession of us, we can 
 say nothing of them. 
 
 Tlien the Prince commanded that an herald 
 should be called, and that he should in the 
 midst and throughout the camp of Emmanuel 
 proclaim, and that with sound of trumpet, 
 that the Prince, the Son of Shaddai, had in 
 his Father's name and for his Father's glory, 
 gotten a perfect conquest and victory over Man- 
 soul, and that the prisoners should follow him 
 and say, Amen. So this was done as he had 
 commanded. And presently the music that 
 was in the upper regions sounded melodiously. 
 The captains that were in the camp shouted, 
 and the soldiers did sing songs of triumjjh to 
 the Prince, the colours waved in the wind, 
 and great joy was everywhere; only it was 
 wanting as yet in the hearts of the men of 
 Mansoul. 
 
 Then the Prince called for the prisoners to 
 come and to stand again before him ; and they 
 came and stood trembling. And he said unto 
 them. The sins, trespasses, iniquities that you, 
 with the whole town of Mansoul, have from 
 time to time committed against my Father 
 and me, I have power and commandment 
 from my Father to forgive to the town of 
 Mansoul ; and do forgive you accordingly. 
 And having so said, he gave them, written in 
 parchment and sealed with several seals, a 
 large and general pardon, commanding both 
 my lord mayor, my Lord Will-be-will, and 
 Mr. Recorder to proclaim and cause it to be 
 proclaimed to-morrow, by that the sun is up, 
 throughout the whole town of Mansoul. More- 
 over, the Prince stripped the prisoners of their 
 mourning weeds, and gave them beauty for 
 ashes, the oil of ; )y for mourning, and the 
 
 BUNYAN'S COMPLETE WORKS. 
 
 garment of praise for the spirit of heavi« 
 ness. 
 
 Then he gave to each of the three jewels of 
 gold and precious stones, and took away their 
 ropes, and put chains of gold about their 
 necks and ear-rings in their ears. Now the 
 prisoners, when they did hear the gracious 
 words of Prince Emmanuel, and had beheld 
 all that was done unto them, fainted almost 
 quite away ; for the grace, the benefit, the 
 pardon were so sudden, so glorious, and so 
 big that they were not able, without stagger- 
 ing, to stand up under it. Yea, my Lord 
 Will-be-will swooned outright, but the Prince 
 stept to him, put his everlasting arms under 
 him, embraced him, kissed him, and bid him 
 be of good cheer, for all should be performed 
 accoi'ding to his word. He also did kiss and 
 embrace and smile upon the other two that 
 were Will-be-will's companions, saying, Take 
 these as further tokens of my love, favour and 
 compassion to you ; and I charge you that 
 you, Mr. Recorder, tell in the town of Mansoul 
 what you have heard and seen. 
 
 Then were their fetters broken to pieces 
 before their faces and cast into the air, and 
 their steps were enlarged under them. Then 
 they fell down at the feet of the Prince, and 
 kissed his feet and wetted them with tears ; 
 also they cried out with a mighty strong 
 voice, saying, Blessed be the glory of the 
 Lord from this place ! So they were bid 
 rise up, and go to tfie town, and tell to Man- 
 soul what the Prince had done. He com- 
 manded also that one with a pij^e and tabour 
 should go and play before them all the way 
 into the town of Mansoul. Then was fulfilled 
 what they never looked for, and they were 
 made to possess that which they never dreamed 
 of. The Prince also called for the noble Cap- 
 tain Credence, and commanded that he and 
 some of his oflicers should march before the 
 noblemen of Mansoul with flying colours into 
 the town. He gave also unto Captain Cre 
 dence a charge that about the time that the re- 
 corder did read the general pardon in the 
 town of Mansoul, that at that very time he 
 should, with flying colours, march in at Eye- 
 gate with his ten thousand at his feet, and 
 that he should so go until he came by the 
 high street of the town up to the castle-gates, 
 and that himself should take possession there- 
 of against his Lord came thither. He com- 
 manded, moreover, that he should bid Cap- 
 tain Judgment and Captain Execution to 
 leave the stronghold to him, and to withdraw 
 
Tin-: iioi.y nM/'. 
 
 415 
 
 from Mansyul, ami to n-turn into the cuuip 
 wku sjH'fil unto the Prince. 
 
 And now was the town of Mansoul also de- 
 livered from the terror of the first four caj)- 
 biins and their uien. 
 
 Well, I told you before how the prisoners 
 were eiitertainwl by the noble Prince Emman- 
 uel, and how they behaved themselves before 
 him, and how he sent them away to their 
 home with |)ii)e and talxiur j;oing before them. 
 And now you must think that those of the 
 town that had all this while waited to hear of 
 their death could not but be exercised with 
 KailneM of mind and with thoughts that 
 pricked like thorns. Nor could their thou^'htM 
 be kept to any one point. The wind blew 
 tliem all thi>< while at great uncertainties; 
 yea, their hearts w«'re like a balance that had 
 been dixpiieted with a shaken hand. liut at 
 laat as they, with many a long look, looked 
 over the wall of Mansoul, they thought that 
 they saw some returning to the town; and 
 thought again. Who should they be too, who 
 should they be? At la.st they discerned that 
 they were the prisoners ; but can you imagine 
 how their heart.s were surprised with wonder, 
 esjK'cially when they perceived also in what 
 eipiipage and with what honour they were 
 sent honje I They went down to the camp in 
 black, but they came back to the town in 
 white; they went down to the camp in ropes, 
 they came back in chains of gold ; they went 
 down to the camp with' their feet in fetters, 
 but came back with their steps enlargetl un<ler 
 lliem ; they went also to the camp looking for 
 death, but they came back from thence with 
 a.s-*urance of life ; they went down to the camp 
 with heavy heart.s, but came back again with 
 pipe and tabour playing before them. As 
 Boon tkn they were conic to Eye-gate, the poor 
 and tottering town of Mansoul adventured to 
 give a nhcjut ; and they gave .such a shout as 
 maile the captains in the Prince's army leap 
 at the sound thereot'. 
 
 Alas for them, po<>r hearts I who could blame 
 them, since their ilead friends were come to 
 life agtiin? for it wils to them as life from the 
 dead to sec the ancient.s of the town of Man- 
 soul shine in such splendour. They l(K>ked 
 for nothing but the axe an«l the l)loi-k, but 
 bidiold joy and gladnesw, comfort and consola- 
 tion, and such mebMliouM notes attending them 
 AS were sutticient to moke a sick man well. 
 60 when they came up they saluted each other 
 with W<-lC'«iiu', welcome, and blcjtscd Im? He 
 tl>«t ha-* sp,ir>d you I They adde*! also, We 
 
 see it is well with you, but how must it go 
 with the town (»f Mansoul? and will it go well 
 with the town of Mansoul ? said they. Then 
 answered them the recorder, and my lord 
 mayor. Oh, tidings! glad tidings! giwid tiding* 
 of good ami of great joy to p«jor ManAOul I 
 Then they gave another shout that made the 
 earth to ring again. After this they inijuired 
 yet ujore particularly how things went in the 
 camp, and what nu's.sagu they had from Em- 
 manuel to the t«»wn. So they told them all the 
 passages that luul happeninl to tin in at the 
 camp, and everything that the Prince did to 
 them. This made Mansoul wonder at the wis- 
 dom and grace of the Prince Emmanuel; thoo 
 they told them what they had receivetl at hu 
 hands for the whole town of Mansoul ; and the 
 rcconler delivered it in thoe words: Paudox, 
 Paupox, PAunoN for Mansoul ! and this shall 
 Mansoul know to-morrow. Then he com- 
 manded, and they went and summone«l Man- 
 soul to meet together in the nnirket-place to- 
 morrow, th'^re to hear their grneral jiardou 
 riiul. 
 
 lUK who can think what a turn, what a 
 change, what an alteration, this hint of things 
 did make in the countenance of the town of 
 Mansoul! No man (tf Mansoul could sleep 
 that night for joy ; in every hou.se there wna 
 joy and nuisic, singing and making nierrj* ; 
 tt-lling and hearing of Mansoul's happinesM 
 WiLs then all that .Mansoul had to do; and lh]fi 
 was the burden of all their song: Oh, more of 
 this at the rising of the sun ! more of this to- 
 morrow ! Who thought yesterday, wouhl one 
 say, that this day wouM have been such a day 
 to us? And who thought that saw our prison- 
 ers go down in ir(»ns that they would have 
 returned in chains of gold? Yea, they that 
 judgwl themselves as they went to be judgitl 
 of their judge were by his mouth acquitted, 
 not for that they were inn<K"ent, but of the 
 Prince's mercy, and sent honie with pipe and 
 talNiur. 
 
 Hut is this the common custom ff princes? 
 do they use to show such kind of favours t^ 
 traitors? No! This is only |KH:uliar to rfhud- 
 dai an<i unto Emmanuel his Son. 
 
 Now morning drew on apace, wherefore tht 
 lord mayor, the I^ird Will-bc-will, ami Mr. 
 UiTorder came down to the niarkrt-|«lu» •• at 
 th«' tinu" the Princ«« had a|>p<»int«tl, wlo-re the 
 townsfolk were waiting for them; and when 
 they came they came in that attire and in that 
 glory that the Prince had put them into the 
 day before) and the street wtut lightened wttb 
 
416 
 
 BUSY Ays COMPLETE WORKS. 
 
 their glory. So the mayor, recorder, and my 
 Lord Wili-be-will drew down to Mouth-gate, 
 which was at the lower end of the market- 
 placQ, because that of old time was the place 
 where they Ui^cd to read public matters. 
 Thither, therefore, they came in their robes, 
 and their tahour went before them. Now the 
 eagerne.ss of the people to know the full of the 
 ma .ter was great. 
 
 Then the recorder stood up upon his feet, 
 and first beckoning with his hand for a silence, 
 lie rend out with a loud voice the pardon. But 
 when he came to these words, The Lord, the 
 Lord God, is merciful and gracious, pardoning 
 iniquity, transgre.^sions, and sins, and to them 
 all manner of sin and blasphemy shall be for- 
 given, &c., they could not forbear but leap for 
 joy. For this you must know that there was 
 conjoined herewith every man's name in Man- 
 soul ; also the seals of the pardon made a brave 
 show. 
 
 When the recorder had made an end of 
 reading the pardon, the townsmen ran upon 
 the walls of the town and leaped and skipped 
 thereon for joy, and bowed themselves seven 
 times with their faces towards Emmanuel's 
 pavilion, and shouted out aloud for joy, and 
 said. Let Emmanuel live for ever! Then 
 order was given to the young men in Mausoul 
 that they should ring the bells for joy. So the 
 bolls did ring, and the people sing, and the 
 music played in every house in Mansoul. 
 * WHien the j^rince had sent home the three 
 prisoners of Mansoul with joy and pipe and 
 labour, he commanded his captains, with all 
 the ficld-tjthcers and soldiers throughout his 
 army, to be ready on the morning that the 
 recorder should read the pardon in Mansoul to 
 do his further pleasure. So the morning, as I 
 have showed, being come, just as the recorder 
 had made an end of reading the pardon, Em- 
 manuel commanded that all the trumpets in 
 the camp should sound, that the colours should 
 be dis|)layed, half of them upon Mount Gra- 
 ciou.-, and half of them upon Mount Justice. 
 He commanded also, that all the captains 
 should show themselves in their complete 
 harness, and that the soldiers should shout for 
 joy. Nor was Captain Credence, though in the 
 castle, silent on such a day ; but he, from the 
 top of the hold, showed hinjself with sound of 
 trumpet to Mansoul and to the Prince's camp. 
 
 Thus have I shown you the manner and way 
 that Emmanuel took to recover the town of 
 Mansoul from unaer the hand and power of 
 the tyrant Diabolus. 
 
 Now when the Prince haa completed thesa 
 outward ceremonies of his joy, he again com- 
 manded that his captains and soldiers should 
 show imto Mansoul some feats of war. So 
 they presently addressed themselves to this 
 work. But oh with what agility, nimbleness, 
 dexterity, and bravery did these military men 
 discover their skill in feats of war to the now 
 gazing town of Mansoul ! 
 
 They marched, they countermarched, they 
 opened to the right and left, they divided and 
 subdivided, they closed, they wheeled, made 
 good their front and rear with their right and 
 left wings, and twenty things more, with that 
 aptness, and then were all as they were again, 
 that they took, yea, ravished, the hearts that 
 were in Mansoul to behold it. But add to this 
 the handling of their arms, the managing of 
 their weapons of war were marvellous taking 
 to Mansoul and me. 
 
 When this action was over the whole town 
 of Mansoul came out as one man to the Prince 
 in the camp to thank him and praise him for 
 his abundant favour, and to beg that it would 
 please his Grace to come unto Mansoul with 
 his men, and there to take up their quarters for 
 ever. And this they did in most humble man- 
 ner, bowing themselves seven times to the 
 ground before him. Then said he, " All peace 
 be to you ! " so the town came nigh, and touch- 
 ed with the hand the toj) of his golden sceptre, 
 and they said. Oh that the Prince Emmanuel, 
 with his captains and men of war. would dwell 
 in Mansoul for ever, and that his battering- 
 rams and slings might be lodged in her for the 
 use and service of the Prince and for the help 
 and strength of Mausoul ! For, said they, we 
 have room for thee, we have also room for thy 
 men, we have also room for thy weapons of 
 war, and a place to make a magazine for thy 
 carriages. Do it, Emmanuel, and thou shalt 
 be king and captain in Mansoul for ever. Yea, 
 govern thou also according to all the desire of 
 thy soul, and make thou governors and princes 
 under thee of thy captains and men of war, 
 and we will become thy servants and thy laws 
 shall be our direction. 
 
 They added, moreover, and prayed his 
 Majesty to consider thereof; for, said they, if 
 now after all this grace bestOAved upon us thy 
 miserable town of Mansoul, thou shouldest 
 withdraw, thou and thy captains from us, the 
 town of Mausoul will die. Yea, said they, our 
 blessed Emmanuel, if thou shouldest depart 
 from us now, after thou hast done so much 
 good for us and showed so much mercy unto 
 
THE HOLT WAR. 
 
 417. 
 
 ns, what will follow but that our joy will he as 
 if it haii not been, and our cncniies will a 
 Mcond time come upon us with more rage than 
 at the first? Wherefore we beseech thee, O 
 thou the desire of our eyes and the strenfjth 
 and life of our p«M)r town, accept of this motion 
 that now we have made unto our Lord, and 
 come and dwell in the mid.st of us, and let us 
 be thy people. Hesidi-s, I^ird, we do not know 
 but that to this day many I>iabolonians may 
 be yet lurkini? in the town of Manstml, and 
 they will betray us, when thou shalt leave us, 
 into the hand of l)ialM>Ius apiin; and who 
 knows what desijjns, plots, or contrivances have 
 pius-sed hetwixt them about thesethinpsalready? 
 Ijoth we are to fall aprain into his horrible hands. 
 Wherefore let it please thee to accept of our 
 palace for thy place of residence, and of the 
 houses of the best men in our town for the re- 
 ception of thy soldiers and their furniture. 
 
 Then said the Prince, " If I come to your 
 tmvn, will you suffer me further to prosecute 
 that which is in mine heart a^^ainst mine 
 enemies and yours? yea, will you help me in 
 Buch undertakinps?" 
 
 They answered. We know not what we shall 
 do. W? did not think once that we should 
 have been such traitors to Shaddai :us we have 
 provi**! to be; what then shall we s.iy to our 
 Lord? Ix"t him put no trust in his saints; let 
 the Prince dwell in our castle, and make of our 
 town a inirrison ; let him set his noble captains 
 and his warlike soldiers over us. Yea, let him 
 conquer with his love and overcome us with 
 his grace, an<l help us, as he did that morning 
 our partlon was r«id unto us ; .so shall we com- 
 ply with this our I>ord and with his ways, and 
 fall in with his word agsiinst the mighty. 
 
 One word more, and thy servants have done, 
 and in this will trouble our LonI no more. 
 We know not the depth of the wisdom of thee, 
 our Prince. Who could have thought, that 
 had been ruled by his reason, that so much 
 ■wetrt as we «lo now enjoy should have come 
 •Jilt of those bitter trials wherewith wc were 
 liied at the first? but, Ix)nl, let light go before, 
 and let love come after; yea, take us by the 
 band and lead us by thy counsi-ls, and let this 
 alnays abide u|K>n us, that all thingn shall l>c 
 for the \yn>\. for thyservantB, and come to our 
 Man.s<iul and do as it ploa<M>th thee. O Lord, 
 come to our Mansoul ; do what thou wilt, so 
 lliou keepest us from itinning and makcst us 
 i«>rvirrahle t<> tliy Majesty. 
 
 Then said the Prince to the town of Mansnul 
 again, " Go, return to your houM*s in {x'ttce. I 
 27 
 
 will willingly in this comply with yourdesirea. 
 I will remove my royal pavilion, I will draw 
 up n>y forces before Eye-gate to-morrow, and 
 so will march forwanls into the t<iwn of Mun- 
 soul. I will |M)ssess myself of your ca«itle of 
 Mansoul, and will set my soldiers over you; 
 yea, I will y.'t do things in Mansoul that can- 
 not be paralleled in any nation, country, and 
 kingdom under heaven," 
 
 Then did the men of Mansoul give a shout, 
 and returncil unto their hotiM-s in |K-ace; they 
 also told to their kiiulr<<| and friends the good 
 that Kniniaiiuel had pr»>mise<l to .Mnn^ouL 
 .\nd to-morrow, said tiny, he will march into 
 our town ami take up his dwelling, he and hi* 
 men, in Mansoul. 
 
 Then went out the inhabitants of the town 
 of Mansoul with haste to the green trees and 
 to the meadows to gather boughs and ilowera, 
 wherewith to strew the streets against their 
 Prince, the Sin of Shaddai, slxmld come; 
 they also made garlands and other fine works, 
 to betoken how jfiyful they were and should 
 be to receive their Emmanuel into Maneoul; 
 yea, they strewed the street quite from Eye- 
 gate to the castle-gate, the place where the 
 Prince should be. They al.so [irepared for hia 
 coming what music the town of .NIansoul could 
 afford, that they nnght play before him to the 
 palace, his habitation. 
 
 So at the time appointed he makes his ap- 
 proach to ^lan.soul, \\m\ the gates were set open 
 for him ; there also the ancients an<l elders of 
 .Mansoul met him to salute him with a thou- 
 sand welcomes. Then he arose and entered 
 Manso'il, he and all his servants. The ehleri 
 of Mansoul did als<i go dancing before him till 
 he came to the castle-gates. And this was the 
 manner of his gr)ing up thither: He was clad 
 in hts gohlen arniour, he nxle in his royaJ 
 chariot, the trumpet.s sounded aWiUt him, the 
 colours were displayed, his ten thousands went 
 up at his feet, and the elders of Mansoul 
 danctnl bi-'fore him. And now were the walla 
 of the famous town of Mansoul fdhxl with th» 
 trampling* of the inhabitants thereof, who 
 went up thither to view the approach of the 
 blesse<l Prince and his royal army. Al»o (he 
 casements, wimtows, balconii*s and top^ of the 
 houses were all now fdled with penwins of all 
 •wirts, to behold how their town w.i- '■ '- '"'i'-! 
 with good. 
 
 Now, when he was cf>me «o far itit" tii«- if>«n 
 as to the ri-oonlerV Iiouhi- he coniman<led that 
 one should go t<i ( 'aptain CniJenrc, to know 
 whether the cjwtle of Mansoul was prepared 
 
418 
 
 to entertain his Royal Presence, (for the prep- 
 aration of that was left to that captain ; ) and 
 word was brouglit tiiat it was. Then was 
 Captain Credence commanded also to come 
 forth witli his power to meet the Prince; the 
 wliKh was, a.4 he had commanded, done, and 
 he conducted him into the castle. This done, 
 the Prince that night did lodge in the castle 
 with his miglity captains and men of war, to 
 liic joy of the town of Mansoul. 
 
 Now the next care of the townsfolk was, how 
 the captains and soldiers of the Prince's army 
 iJiould be quartered among them; and the care 
 was not iiow they should shut their hands of 
 them, but how they should fill their houses 
 with tliem; for every man in Mansoul now had 
 that i-stcem of Emmanuel and his men that 
 notliing grieved them more- than because they 
 were not enlarged enough, every one of them, 
 to receive the whole army of the Prince ; yea, 
 they countcd.it their glory to be waiting upon 
 them, and would in those days run at their 
 bidding like lackeys. At last they came to 
 tliis result: 
 
 1. That Captain Innocency should quarter 
 ut Mr, lleason's. 
 
 2. That Captain Patience should quarter at 
 Mr. Mind's. This Mr. Mind was formerly the 
 Lord Will-be-will's clerk, in time of the late 
 rebellion. 
 
 3. It was ordered that Captain Charity should 
 quarter at Mr. Ailection's house. 
 
 4. Tliat Captain Good-hope should quarter 
 at my lord mayor's. Now for the house of 
 the recorder, himself desired, because his 
 house was next to the castle, and because from 
 him it was ordered by the Prince that if need 
 be the alarm should be given to Mansoul, — it 
 was, I say, desired by him that Captain 
 Boanerges and Captain Conviction should take 
 up their quarters with him, even they and all 
 their men. 
 
 5 As for Captain Judgment and Captain 
 Execution, my Lord Will-be-will took them 
 ■xiid tiieir men to him, because he was to rule 
 andiv tlie Prince for the good of the town of 
 .Mansoul now, as he had before under the ty- 
 rant Diabolus for the hurt and damage there- 
 of. 
 
 6. And throughout the rest of the town were 
 quartered Emmanuel's forces, but Captain 
 Credence with his men abode still in the castle, 
 So tlie Prince, his captains, and his soldiers 
 were lodged in tlie town of Mansoul. 
 
 Now tiic ancients and elders of the town of 
 Mansoul thouglit that they never should have 
 
 BUN TAN'S COMPLETE WORKS. 
 
 enough of the Prince Emmanuel ; his person, 
 his actions, his words, and behaviour were so 
 pleasing, so taking, so desirable to them. 
 Wherefore they prayed him that though the 
 castle of Mansoul was his place of residence, 
 (and they desired that he might dwell there 
 for ever,) yet that he would often visit the 
 streets, houses, and people of Mansoul; for 
 said they. Dread Sovereign, thy presence, thy 
 looks, thy smiles, thy words are the life, and 
 strength, and sinews of the town of Man- 
 soul. 
 
 Besides this, they craved that they might 
 have, without difficulty or interruption, con- 
 tinual access unto him, (so for that very pur- 
 pose he commanded that the gates should 
 stand open,) that they might there see the 
 manner of his doings, the fortifications of the 
 jjlace, and the royal mansion-house of the 
 Prince. 
 
 When he sj^ake they all stopped their 
 mouths and gave audience ; and when he 
 walked it was their delight to imitate him in 
 his goings. 
 
 Now, upon a time Emmanuel made a feast 
 for the town of Mansoul, and upon the feast- 
 ing-day the townsfolk were come to the castle 
 to partake of his banquet. And he feasted 
 them with all manner of outlandish food — food 
 that grew not in the fields of Mansoul nor in 
 all the whole kingdom of Universe. It was 
 food that came from his Father's court. And 
 so there was dish aft?er dish set before them, 
 and they were commanded freely to eat. But 
 still, when a fresh dish was set before them, 
 they would whisperingly say to each other, 
 What is it? for they wist not what to call it. 
 They drank also of the water that was made 
 wine, and were very merry with him. There 
 was music also, all the while at the table, and 
 man did eat angel's food, and had honey given 
 him out of the rock. So Mansoul did eat the 
 food that was peculiar to the court ; yea, they 
 had now thereof to the full. 
 
 I must not forget to tell you that as at this 
 table there were musicians, so they were not 
 those of the country nor yet of the town of 
 Mansoul ; but they were the masters of the 
 songs that were sung at the court of Shaddai. 
 
 Now, after the feast was over Emmanuel waa 
 for entertaining the town of Mansoul with 
 some curious riddles of secrets drawn up by 
 his Father's secretary, by the skill and wisdom 
 of Shaddai : the like to these there is not in 
 any kingdom. These riddles were made upon 
 the King Shaddai himself, and upon Em- 
 
Tin: IliilA W Ml. 
 
 410 
 
 ir>:\nin'l his Son, and upon his wars aiul doings 
 with Mans«>ul. 
 
 Kminunuol also expounded unto tht'in jtonie 
 of thost ridtllw himself; but oh how they 
 were lijthtened! They saw what they never 
 Huw ; they could not have tliou}:ht tluit sueli 
 rarities couUl have been couched in so few and 
 ►uch ordinary words. I tohl you before wh«Hn 
 these riddU-s did concern, and as they were 
 opine«l tlie peopln did evith'ntiy see it was so. 
 Yea, they did galluT that the tilings tlieniselves 
 were a kind of portraiture, and that of Kni- 
 nianuei liiniself; for wlicn lliey read in the 
 ichenie where the riddh's were writ, and hioked 
 in the face of tl»e Prince, tilings looked so like 
 the one to the other that Mansoul could not 
 forbear but say, "This is the I.andi; this is 
 the saeritice; this is the rock; this is the rcil 
 cow; this is the door; and this is the way;" 
 with a jp-eat many other thin^ more. 
 
 And thuH he dismi.Hsed the town of Man- 
 Houi. Ihit can you imagine how the ]>cople of 
 the corporation were taken with this enter- 
 tainment? Oh, they were transported with 
 joy, they were drowned with wondernirnt, 
 w liile they saw, and understood, and considered 
 what their Kmmanuel entertained them withal, 
 anil what mysteries he opened to them; and 
 when they were at home in their houses, ami in 
 iheir nuwt retired jilaces, they could not but 
 »ing of him and of his actions. Yea, so taken 
 were the townsmen now with their Prince that 
 they w*ould sing of him in their sleep. 
 
 Now, it was in the heart of I'rince Kmmanuel 
 to l)ew-m<Mlel the town of Mansoul, and to put 
 it into such a condition its might be more 
 plexsing to him, and that might best stand 
 with the pri»fu and security of the now llour- 
 inhing town of Mansoul. He provided also 
 against insurrections at home and inv:isions 
 from abroad, such love had he for the famous 
 town of Mansoul. 
 
 Will rehire he first of all commamled that 
 the great slings that were brought fron> his 
 Father's court wheu he came to the war of 
 .Mansoul should be mountetl, some U[K)n the 
 battlementa uf the castle, some U|>on the 
 towers, for there were towers in the town of 
 )Iansoul — towers new built by Kmmanuel since 
 he came thither. There wjw also an instru- 
 ment inventcil by Kmmanut-l that was to throw 
 dtones iVoni the castle of Mansoul out at Mouth- 
 gatc; an in!«lrunient that could not be resi.tti'il, 
 nor that would miM of execution ; wherefore, 
 for the wonderful exploits that it ilid when 
 Bsed, it went without a name, and it was c<im- 
 
 mittcd to the care of and to be nuuia-^'ed by 
 that bmve captain, the Captain C'r« deuce, in 
 case of war. 
 
 This done, Emmanuel calh-d the Lord Will- 
 be-will to him, and gave him in commandment 
 to take care of the gates, the wall and tower* 
 in Mansoul ; also the Prince pave him the 
 militia into his hand, and a special charge to 
 withstand all insurrtTtions ami tunudti that 
 might be made in Mansoul against the |K-ace 
 of our Lonl the King and the peace an<l tran- 
 quillity of the town of Mannoid. He alao 
 gave him in commission that if he found any 
 of the Diabolonians lurking in any corner of 
 the famous town of Mansoul, he should forth* 
 with appreheixl them, and stay them or r(jm- 
 nut them to safe custody, that they might b« 
 proceciled against according to law. 
 
 Then he called unto him the Lord I'mler- 
 standing, who was the old lord nmyor, he that 
 was put out of place when Diabolus twik the 
 town, and put him into his former oflice again ; 
 and it became his place for his lifetinjc. He 
 bid him also that he should build him a palace 
 near Kye-gate, and that he should build it in 
 fashion like a tower for defence. He bid him 
 also that he should read in the revelation of 
 mysteries all the days of his life, that he might 
 know how to |)erfonn his ^)\Xwe aright. 
 
 He also made Mr. Knowledge the recordei , 
 not of contempt to old Mr. Conscience, who 
 had been recorder before, but for that it w.ns in 
 his princely mind to confer upon Mr. C<<n- 
 sciencc another employ, of which he told tho 
 old gentleman he should know more hereafter. 
 
 Then he commanded that the image tif Diab- 
 olus should be taken down from the place 
 where it wa.s set up, and that they should de- 
 stroy it utterly, beating of it into powder and 
 casting it into the wind without the town wall ; 
 and that the image of Sluuldai his Father 
 should be set upagitin, with his own, u{K)n tlie 
 cjistle-gates ; and that it should be more fairly 
 drawn than ever, fonLsmueh as l»oth his Father 
 and himself were come to .Mansoul in nu re 
 grace and mercy than heretofore. He woultl 
 also that his name should be fairly engr.iven 
 upon the front of the town, and that it should 
 hv done in the Inwt of gold, for the honour of 
 the town of Mansoul. 
 
 .After this was done Emmanuel cave out a 
 commanilment that tlio-e tlir^ o- 
 
 nians should Ik- apprehends i «o 
 
 late lord nuiyors, to wit, .Mr. in< Mr. 
 
 hustings, and Mr. Forget-gtKxl, t: ;• • 
 
 Ucaidvtf these, thero wore tome of '.hem thai 
 
420 
 
 BUyYAN'S COMPLETE WORKS. 
 
 Diabolus made burgesses and aldermen in the 
 town of Mansoul that were committed to ward 
 by the hand of the now valiant and now right 
 noble, the brave Lord Will-be-will. 
 
 And these were their names: Alderman 
 Atheism, Alderman Hard-heart, and Alder- 
 mjin False-peace ; the burgesses were, Mr. No- 
 Iruth, Mr. Pitiless, Mr. Haughty, with the 
 like. Tliese were committed to close custody ; 
 and the jailer's name was Mr. True-man: this 
 True-ni;)n was one of those that Emmanuel 
 brouglit with him from his Father's court 
 when at the first he made a war upon Diubolus 
 in the town of Mansoul. 
 
 After this the Prince gave a charge tliat the 
 three strongholds that at the command of Diab- 
 olus the Diabolonians had built in Mansoul 
 should be demolished and utterly pulled down ; 
 of which liolds and their names, with their cap- 
 tains and governors, you read a little before. 
 But this was long in doing, because of the 
 largeness of the places, and because the stones, 
 the timber, the iron, and all rubbish were to be 
 carried without the town. 
 
 When this was done the Prince gave order 
 that the lord mayor and aldermen of Mansoul 
 should call a court of judicature for the trial 
 and execution of the Diabolonians in the cor- 
 poration, now under the charge of Mr. True- 
 man the jailer. 
 
 Now when the time was come and the court 
 set, commandment was sent to Mr. True-man 
 the jailer to bring the prisoners down to the 
 bar. Then were the prisoners brought down 
 pinioned and chained together, as the custom 
 of the town of Mansoul was. So, when they 
 were presented before the lord mayor, the re- 
 corder, and the rest of the honourable bench, 
 first the jury was empannelled and then the 
 witnesses sworn. The names of the jury were 
 these : Mr. Belief, Mr. True-heart, Mr. Upright, 
 Mr. Hate-lwd, Mr. Love-good, Mr. See-truth, 
 Mr. lloavenly-mind, Mr. Moderate, Mr. Thank- 
 ful, Mr. Guod-work, Mr. Zcal-for-God, and Mr. 
 i Humble. 
 
 The names of the witnesses were Mr. Know- 
 jrll. -Mr. Tell-true, Mr. Hate-lies, with my Lord 
 Will-be-will and his man, if need were. 
 
 So the prisoners were set to the bar. Then 
 said Jlr. Do-right, (for he was the town-clerk,) 
 8et Atheism to the bar, jailer. So he was set 
 to tlie bar. Then said the clerk, Atheism., 
 hold lip tliy hand. Tliou art here indicted by 
 the name of Atheism, (an intruder upon the 
 U)wn of Mansoul,) for that thou hast perni- 
 :iou8lj and doltishly taught and maintained 
 
 that there is no God, and so no heed to be 
 taken to religion. This thou hast done against 
 the being, honour, and glory of the King, and 
 against the peace and safety of the town of 
 Mansoul. What sayest thou ? — art thou guilty 
 of this indictment or not? 
 
 Atheism. Not guilty. 
 
 . Crier. Call Mr. Know-all, Mr. Tell-true, and 
 Mr. Hate-lies into the court. 
 
 So they were called, and they appeared. 
 
 Then said the clerk, You, the witnesses for 
 the King, look upon the prisoner at the bar ; 
 do you know him? 
 
 Then said Mr. Know" all. Yes, my lord, we 
 know him ; his name is Atheism : he has been 
 a very pestilent fellow for many years in the 
 miserable town of Mansoul. 
 
 Clerk. You are sure you know him ? 
 
 Know-all. Know him? Yes, my lord: I 
 have heretofore too often been in his company 
 to be at this time ignorant of him. He is a 
 Diabolonian, the son of a Diabolonian: I knew 
 his grandfather and his father. 
 
 Clerk. Well said ; he standeth here indicted 
 by the name of Atheism, &c., and is charged 
 that he hath maintained and taught that there 
 is no God, and so no heed need be taken to any 
 religion. What say you, the King's witnesses, 
 to this? Is he guilty or not? 
 
 Know-all. My lord, I and he were once in 
 Villain's-lane together, and he at that time 
 did briskly talk of divers opinions, and then 
 and there I heard him say that for his part he 
 did believe that there was no God. But, said 
 he, I can profess one, and be religious too, if 
 the company I am in and the circumstances 
 of other things, said he, shall put me upon it. 
 
 Clerk. You are sure you heard him say thus? 
 
 Know-all. Upon mine oath I heard him say 
 thus. 
 
 Then said the clerk, Mr. Tell-true, what say 
 you to the King's judges touching the prisoner 
 at the bar? 
 
 Tell-true. My lord, I formerly was a great 
 companion of his, (for the which I now repent 
 me,) and I have often heard him say, and that 
 with very great stomachfulness, that he be- 
 lieved there was neither God, angel, n(:r spirit. 
 
 Clerk. Where did you hear him say so ? 
 
 Tell-true. In Blackmouth-lane and in Blas- 
 phemer's-row, and in many other places be- 
 sides. 
 
 Clerk. Have you much knowledge of him? 
 
 Tell-true. I know him to be a Diabolonian, 
 the son of a Diabolonian, and an hornble man 
 to deny a Deity ; his fathers name was Never 
 
THE HOLY WAR. 
 
 •121 
 
 be-goofl, and he had more children tlian this 
 Athei.-im. I liave no more to hay. 
 
 Clerk. Mr. Hate-lies, look upon the prisoner 
 al the bar; do you know him? 
 
 IlaU-Hes. My lord, this Atheism is one of 
 the vilest wretches that ever I came near or 
 had to do with in my lite. I have heard Itim 
 say tliat tiiere is no Ciod; I have heard him^ 
 Bay tliat there is no world to come, no sin, nor 
 punishment hereafter; and, more<»ver, I have 
 heard hin» say that it was as good to go to a 
 whore-house as to hear a sermon. 
 
 CUrk. Where ilid ymi hear him say these 
 thinsrs? 
 
 llate-lies. In l)runkard's-row, ju^t at luiscal- 
 lane's end, at a house in which .Mr. Impiety 
 lived. 
 
 Clerk. tM.'t him by, jailer, and set .Mr. Lust- 
 ings to the bar. Mr. hustings, thou art here 
 indicted by the name of hustings, (an intrmler 
 upon the town of Mansoul,) for that thou ha.st 
 devilishly and traitorou-ily taught by practice 
 and fdthy words that it is lawful and profitable 
 to man to give way to his carnal desires; and 
 tliat thou, ft)r thy part, hast not, nor never will, 
 deny thyself of any sinful delight jus long aa 
 thy name is Lustings. How 8;iy».»st thou? — art 
 ihou guilty of this indictment or not? 
 
 Then said Mr. hustings, My lonl, I am n 
 man of high birth, and have been used to 
 pleasures and pastimes of greatnc^**. I have 
 not been wont to be snubbed for my doings, 
 but have been left to follow my will as if it 
 were law. And it seems strange to me that I 
 dhould this day be called into question for that 
 which not only I, but also all men, do either 
 secretly or openly countenance, love, and ap- 
 prove of. 
 
 Clerk. Sir, we concern not ourselves with 
 your grcatni's.s, though the higher the better 
 you .should have been ; but we are concorne<l, 
 and so are you now, about an indictment pre- 
 fcrre<l against you. How say you? — are you 
 guilty of it or not? 
 
 Luttinyt, Not guilty. 
 
 CUrk. Cric", call upon the witnesses to 
 •taud forth and give their evidence. 
 
 Crier, (rentlemen, you the witnesses for the 
 King, come in and give in your evidence for 
 our Ix)rd the King against the prisoner at the 
 bar. 
 
 C^erk. Come, Mr. Know-all, look upon the 
 prisoner at the bar ; do you know him? 
 
 Knnic-alt. Yen, my lord, I know him. 
 
 <''rrk. What is his name? 
 
 Know-all. His name i« LustiDgs: hewastho 
 
 son of one Bea.stly, and his mother bare hiia 
 in Klesh-street ; she was one Evil-coneupi»- 
 cence's daughter. I knew all the generation 
 of them. 
 
 Clerk. Well rniid ! You have here heard 
 his indictment: what say you to it?— is he 
 guilty of the things charged against him or 
 not ? 
 
 Know all. My lord, he has, as he j-aith, 
 been a great man indeed, and a greater ill 
 wickedness than by pedigree, more than a 
 thousand-fold. 
 
 Clerk. But what do you know of his partic- 
 ular actions, and especially with reference to 
 this indictment? 
 
 A'now-iill. I know him to bo a swearer, a 
 liar, a sabbath-breaker; I know him to be 
 a fornicator and an unclean person; I know 
 him to be guilty of abundance of evils. Ho 
 has been to my knowledge a very filtliy man. 
 
 Clerk. But where di«l he use to commit liiA 
 wickedness — in .some private corners, or more 
 open and shamelessly ? 
 
 Know-all. All the town over, my lord. 
 
 Clerk. Come, Mr. Tell-true, what liii\e you 
 to say for our Lord the King against the pris- 
 oner at the bar? 
 
 Tell-true. My lord, all that the first witncM 
 lins .said I know to be true, and a great deal 
 more besides. 
 
 Clerk. Mr. hustings, do you hear what thcM 
 gentlemen say ? 
 
 Lustinr)$. I was ever of opinion that the 
 happii»st life that a man couhl live on eartli 
 w;is to keep himself back from nothing that 
 he desired in the world ; nor have I been 
 false at any time to this opinion of mine, 
 but have lived in the love of my notions 
 all my days. Nor was I ever so churli.sh, 
 having found such sweetness in them my^elf, 
 as to keep the commendations of them from 
 others. 
 
 Then said the court. There hath proceeded 
 enough from his own mouth to lay him npco 
 to condemnation; wherefore set him by, jailer, 
 and set Mr. Incredulity to the bar. 
 
 Then was Incredulity set to the bar. 
 
 Clerk. Mr. Incre«lulity, thou art here in- 
 di<-tetl by the name of Incre<lulity, Ian in- 
 truiler U|M)n the town of Mansoul,) for that 
 thou hast feloniously and wick«><lly, and that 
 when thou wert an ortjccr in the town of 
 Mansoul, m.nd. ' ' .linst the captains of 
 the great Kin - wlien ihev rjiino and 
 
 demanded pi>..H«..v?ti..ij t.f Ma- i, thov 
 
 didst bid defiance to tiie n.^ '^, aii4 
 
422 
 
 BUNTAN'S COMPLETE WORKS. 
 
 nause of the King, an<l didst also, as did 
 Diabolus tliy c-aptain, stir up and encourage the 
 town <>{ .Mansoul to make head against and resist 
 the said force of the King. What sayest thou 
 to this indictment?— art thou guihy or not? 
 
 Then said Incredulity, I know not Shaddai: 
 I love my old prince; 1 thought it my duty to 
 be true to my trust, and to do what I could to 
 possess the minds of the men of Mansoul to 
 do their utmost to resist strangers and foreign- 
 er.*, and with might to figlit against them. 
 Nor have I, nor shall I, cliange my opinion 
 for fear of trouble, though you at present arc 
 possessed of place and power. 
 
 Then said the court : The man, as you see, 
 is incorrigible; he is for maintaining his vil- 
 lainies by stoutness of words and his rebellion 
 with impudent confidence; and therefore set 
 kirn by, jailer, and set Mr. Forget-good to the 
 bar. 
 
 Forget-good was then set to the bar. 
 
 Clerk. :Mr. Forget-good, thou art here in- 
 dicted by the name of Forget-good, (an in- 
 truder upon the town of Mansoul,) for that 
 thou, when tlie whole affairs of the town of 
 Mansoul were in thy hand, didst utterly for- 
 get to serve them in what was good, and didst 
 fall in with the tyrant Diabolus against Shad- 
 dai the King, against his captains, and all his 
 host, to the dishonour of Shaddai, the breach 
 of his law, and the endangering of the destruc- 
 tion of tiie famous town of Mansoul. What 
 sayest thou to this indictment? — art thou 
 guilty or not guilty? 
 
 Tlien said Forget-good, Gentlemen, and at 
 this time my judges, as to the indictment by 
 which I stand of several crimes accused before 
 70U, pray attribute my forgetfulness to mine 
 age, and not to my wilfulness ; to the crazi- 
 ness of my brain, and not to the carelessness 
 of my mind ; and then I hope I may, by your 
 charity, be excused from great punishment, 
 though I be guilty. 
 
 Then said the court. Forget-good, Forget- 
 l^ood, thy forgetfulness of good was not sim- 
 ply < f frailty, but of purpose, and for that 
 thou didst loth to keep virtuous things in 
 thy mind. What was bad thou couldst re- 
 tain, but what was good thou couldst not 
 abide to think of; thy age therefore, and thy 
 pretended craziness, thou makest use of to 
 blind the court withal, and as a cloak to cover 
 thy knavery. But let us hear what the wit- 
 nesses have to say for the King against the 
 prisoner at the bar. Is he guilty of this in- 
 dictment or not? 
 
 Hate-lies. My lord, I have heard this For- 
 get-good say that he could never abide to 
 think of goodness, no not for a quarter of an 
 hour. 
 
 Clerk. Where did you hear him say so? 
 
 Hate-lies. In All-base-lane, at a house next 
 door to the sign of the Conscience-seared- with- 
 an-hot-iron. 
 
 Clerk. Mr. Know-all, what can you say Ibi 
 our Lord the King against the prisoner at the 
 bar? 
 
 Knoiv-all. My lord, I know this man well: 
 he is a Diabolonian, the son of a Diabolonian ; 
 his father's name was Love-naught; and for 
 him, I have often heard him say that he 
 counted the very thoughts of goodness the 
 most burdensome thing in the -world. 
 
 Clerk. W^here have you heard him say these 
 words ? 
 
 Know-all. In Flesh-lane, right opposite the 
 church. 
 
 Then said the clerk. Come, Mr. Tell-true, 
 give in your evidence concerning the prisoner 
 at the bar, about that for which he stands here, 
 as you see, indicted before this honourable 
 court. 
 
 Tell-triie. My lord, I have heard him often 
 say he had rather think of the vilest thing 
 than of what is contained in the holy Scrip- 
 tures. 
 
 Clerk. Where did you hear him say such 
 grievous words? 
 
 Tell-true. Where? In a great many i:>laces; 
 particularly in Nauseous-street, in the house 
 of one Shameless, and in Filth-lane, at the 
 sign of the Reprobate, next door to the De- 
 scent-into-the-jiit. 
 
 Court. Gentlemen, you have heard the in- 
 dictment, his plea, and the testimony of the 
 witnesses. Jailer, set Mr. Hard-heart to the 
 bar. 
 
 Hard-heart was then set to the bar. 
 
 Clerk. Mr. Hard-heart, thou art here in- 
 dicted by the name of Hard-heart, (an in- 
 truder upon the town of Mansoul,) for that 
 thou didst most desperately and wickedly pos- 
 sess the town of Mansoul with impenitency 
 and obdurateness, and didst keep them from 
 remorse and sorrow for their evils, all the time 
 of their apostacy from and rebellion against 
 the blessed King Shaddai. What sayest thou 
 to this indictment? — art thou guilty or not 
 guilty? 
 
 Hard-heart. My lord, I never knew w^hat re- 
 moi'se or sorrow meant in all my life : I am im- 
 penetrable: I care for no man, nor can I be 
 
THE IlULY WAR. 
 
 pierced with men's grief; their groans will 
 not enter into my lieart; whomsoever I mis- 
 chief, whomsoever I wrong, to me it is music 
 wlien to others mourning. 
 
 Court. You see the njau is a right Diubolo- 
 nian, and has convicted himself. Set him by, 
 jailer, and si-t Mr. False-peace to the bar. 
 
 'J lien was False-peace set to the bar. 
 
 Cour(. Mr. False-peace, thou art hero in- 
 licted by the name of False-peace, (an intruder 
 upon the town of Mansoul,) for that thou didst 
 most wickedly and ^atanicaUy bring, hold, 
 and keep the town of Mansoul, both in lier 
 apostai-y and in her hellish rebellion, it) a false, 
 groundless, ami ilangerous peace and danuuiblc 
 Bocurity, to the dishonour of the King, the 
 transgression of his law, and the great damage 
 of the town of Mansoul. What .sayeMt thou? 
 -art tlWu guilty of this indictment or not? 
 
 I'lun said Mr. False-peace, luntleinen, and 
 you now appointed to be my judges, I acknow- 
 ledge that my name is Mr. IVace, but that my 
 name is False-peace I utterly deny. If your 
 honours should ploiiso to send for any that do 
 intimately know me, or for the midwife that 
 laid my mother of me, or for the gossips that 
 were at my christening, they will any or all of 
 them prove that my name is not False-peace, 
 but IVaco. Wherefure, I cannot pleail to this 
 indictment, forasmuch a.s my name is not in- 
 wrte'l therein; and as is my true name, so 
 also arc my conditions. I was always n nuin 
 that lovetl to live at quiet, and what I lovetl 
 myself, that I thought others might love also. 
 Wherefore, when I saw any of my neighbours 
 to labour under a disquieted mind, I endeav- 
 oured to help them what I couhl; and in- 
 Btanecs of this good temper of mine many I 
 could give. A.s, 
 
 1. When at the beginning our town of Man- 
 Boul did deeline the ways of Shaddai, some of 
 them afterwanis began to have distpiieting re- 
 flections upon themselves for what they had 
 done; but I, an one trouble*! to sec them di«- 
 quietol, presently sought out means to get 
 Uiem quiet»again. 
 
 2. When the ways of the old world and of 
 8o<l<>m were in fitshion, if any thing hap|>i>ne4l 
 to molest thfwo that wore for the customs of 
 the present times, I laboured to make them 
 quiet again and to cause them to act without 
 m«>li'.Hfalion. 
 
 ;;. Id come nearer home: When the wars 
 fell out between Shaddai and DialMilus, if at 
 any time I juiw any of the town of Mansoul 
 afraid of destruction, I often u.«to<l bjr some 
 
 423 
 
 aliniir to 
 
 way, device, invention, or other t^ 
 bring them to peace again. 
 
 Wherefore, since I have been aM\;i\s ih« 
 man of so virtuou.s a temper, as some say a 
 peace-maker is, and if a peace-mikt-r be so tie- 
 serving a man as .some have been bold to altesl 
 he is, then let me, gentlemen, be aeeount«il by 
 you, who have a great name for justiee and 
 equity in Mansoul, for a man that deservctb 
 not this inhuman way of treatment, but liberty, 
 and also a license to seek daujageof those that 
 have been Juy accusers. 
 
 Then said the clerk. Crier, make proclani*- 
 tion. 
 
 fViVr. "Oh yes; Forasmuch as the prisoner 
 at the bar hath denie<l his name to be that 
 which is n>entione<l in the indictment, the 
 court requireth that if any there be in thii 
 place that can give information to the court 
 of the original and right name of the jirisoner, 
 they would c(tme forth an«l give in their evi- 
 dence; for tl^e prisoner stands uiton his own 
 innocence." 
 
 Then came two into the court and desired 
 that they might have leave to speak what 
 they knew concerning the prisoner at the bar; 
 the name of the one wils Search-truth, and 
 the nanie of the other Vouch-truth. So the 
 court demande*! of these men if they know 
 the prisoner, and what they could say c«mcero« 
 ing him; for he stands, K;iid they, upon his own 
 vindication. 
 
 Then said Mr. Soanh-tnUh, My lord, I— 
 
 Court. IIoKlI give him his oath. Then they 
 sware him. So he procee<led. 
 
 Search-truth. My lord, I know an<l have 
 known this man from a child, and can atte^it 
 that his njime is False-peace. I knew hia 
 father: his name was Mr. I-'latterer, and hi« 
 mother before she was married was ralhd by 
 the name of Mrs. S<Kith-up, and tlu-se two, 
 when they came together, livetl not long with- 
 out this son; and when he was )K>rn they 
 calleil his name FaLse-peacc. I wa.s his play- 
 fellow, «)nly I wjw somewhat ohier than he; 
 and when his mother did u.se toc-jill him home 
 from play, she usetl to say, " Falsf-j>eare, False- 
 jK^ace, eomo home quick, or Fll fetch yi»u." 
 Yea, I knew him when lie sucked; ami though 
 I WiLH then but little, yet I can rememlKT (hat 
 when his another <iid use to sit at the door 
 with him, or liid play with him in her urnia, 
 she wouhl <";i!! hiiii lw«Tify finM** »••;;. ther, 
 "My little I A p. ace, 
 
 and oh my - . • ," and 
 
 again, "Oh my little bird. Kalae-peaoe: and 
 
424 
 
 how do I love my child!" The gossips also 
 know it is thus, though he has the lace to 
 deny it in open court. 
 
 Then Mr. Vouch-truth was called upon to 
 8peak what he knew of him. So they sware 
 
 him. 
 
 Tlicn said Mr. Youch-truth, My lord, all 
 tliat tlic former witness hath said is true; his 
 name is False-peace, the son of Mr. Flatterer 
 and of Mrs. Sooth-up his mother. And I have 
 in former times seen him angry with those who 
 have called him anything else but False-peace ; 
 for he would say that all such did mock and 
 nickname him ; but this was in the time when 
 Mr. False-peace was a great man, and when 
 the Diabolonians were the brave men in Man- 
 soul. 
 
 Court: Gentlemen, you have heard what 
 these two men have sworn against the prisoner 
 at the bar ; and now, Mr. False-peace, to you. 
 You have denied your name to be False-peace, 
 yet you see that these honest men have sworn 
 that this is your name. As to your plea, in 
 tliat you are quite beside the matter of your 
 indietment; you are not by it charged for evil- 
 doing because you are a man of peace or a 
 peacemaker among your neighbours, but for 
 that you did wickedly, satanically, bring, keep, 
 and iiokl the town of Mansoul, both under its 
 &l)ostacy from and in its rebellion against its 
 King, in a talse, lying, and damnable peace, 
 contrary to the law of Shaddai, and likewise 
 to the hazard of the destruction of the then 
 miserable town of Mansoul. All that you 
 have pleaded for yourself is that you have de- 
 nied your name, &c., but here you see we have 
 witnesses to prove that you are the man. 
 
 For the peace that you so much boast of 
 making among your neighbours, know that 
 flie peace that is not a companion of truth and 
 holiness, but which is without this foundation, 
 is grounded upon a lie, and is both deceitful 
 and damnable; as also the great Shaddai hath 
 said ; thy ])lea therefore has not delivered thee 
 from what by the indictment thou art charged 
 with, but rather it doth fosten all upon thee. 
 
 Hul thou slialt have very fair play: let us 
 chW the witnesses that are to testify as to mat- 
 ter of fact, and sec what they have to say for 
 our Lord the King against the prisoner at the 
 bar. 
 
 Ckrk. Mr. Know-all, what say you for our 
 Lord the King against the prisoner at the 
 bar? 
 
 Know-all. My lord, this man hath of a long 
 Ume made it, to my knowledge, his business to 
 
 BUNYAN'S COMPLETE WORKS. 
 
 keep the town of Mansoul in a sinful quietneaa 
 in the midst of all her lewdness, filthiness, ana 
 turmoils ; and hath said, and that in my hear- 
 ing, Come, come, let us tly from all trouble, on 
 what ground soever it comes, and let us be for 
 a quiet and peaceable life, though it wanteth a 
 good foundation. 
 
 Clerk. Come, Mr. Hate-lies, what have you 
 to say? 
 
 Hate-lies. My lord, I have heard him say 
 that peace, though in a way of unrighteoiLs- 
 ness, is better than trouble with truth. 
 
 Clerk. Where did you hear him say this ? 
 
 Hate-lies. I heard him say it in Folly-yard^ 
 at the house of one Mr. Simple, next door to 
 the sign of the Self-deceiver. Yea, he hath 
 said this to my knowledge twenty times in that 
 place. 
 
 Clerk. We may spare further witness ; this 
 evidence is plain and full. Set him hy, jailer, 
 and set Mr. No-truth to the bar, 
 
 Mr. No-truth, thou art here indicted by the 
 name of No-truth, (an intruder upon the town 
 of Mansoul,) for that thou hast always, to the 
 dishonour of Shaddai and to the endangering 
 of the utter ruin of the famous town of Man- 
 soul, set thyself to deface and utterly to spoil 
 all the remainders of the law and image of 
 Shaddai that have been found in Mansoul after 
 her deep apostacy from her King to Diabolus, 
 that envious tyrant. What sayest thou? — art 
 thou guilty of this indictment or not? 
 
 No-truth. Not guilty, my lord. 
 
 Then the witnesses were called, and Mr. 
 Know-all did first give in his evidence against 
 him. 
 
 Know-all. My lord, this man was at the pull- 
 ing down of the image of Shaddai ; yea, this is 
 he that did it with his own hands. I myself 
 stood by and saw him do it, and he did it at 
 the commandment of Diabolus. Y'ea, this Mr. 
 No-truth did more than this : he did also set 
 up the horned image of the beast Diabolus in 
 the same place. This also is he that at the bid- 
 ding of Diabolus did rend and tear, and cause 
 to be consumed, all that he could of the re- 
 mainders of the law of the King, even what- 
 ever he could lay his hands on in Mansoul. 
 
 Clerk. Who saw him do this besides your- 
 self? 
 
 Hate-lies. I did, my lord, and so did many 
 others besides; for this was not done by 
 stealth or in a corner, but in the open view 
 of all ; yea, he chose himself to do it publicly 
 for he delighted in doing it. 
 
 Clerk. Mr. No-truth, how could you have 
 
THE HOLY WAR, 
 
 425 
 
 the face to plead .ot K"*''y wl»i'n you were so 
 luuiiileritly the d )er of all thi-s wickcdiuiw? 
 
 Xo-trul/t. Sir, I thought I must say some- 
 thing, and as my name is so I speak ; I have 
 boon advantaged thereby before now, and did 
 not know but by speaking no truth 1 niiglit 
 have reaped the same benefit now. 
 
 Uerl. Set him by, jailer, and set Mr. I'iti- 
 kss to the bar. Mr. I'ltili-SH, thou art here in- 
 dicted by the name of Titiless, (an intruder 
 upon the town of .Mansoul,) for that thou didst 
 most traitorously and wiekedly shut up all 
 boweU of eompa-Nsion, ami wouldst not sutler 
 pt>or Mansoul to condole her own misery when 
 she had apostatized from her rightful King, 
 but didst evade and ut all times turn her mind 
 away from those thoughts that had in them a 
 tendency to lead her to repenlanee. What 
 »ayi>st thou to this indictment? — guilty or not 
 guilty? 
 
 J'iti/f:vi. Not guilty of pitilos.snciw. All I 
 did wa-s to cheer up, according to my name, 
 for my name is not Pitiles}«, but Cheer-up ; and 
 I could not abide to sec Mansoul incline to 
 melancholy. 
 
 Cltrk. How ! Do you deny your name, and 
 way it is not Pitiless, but t'heer-up? Call for 
 the witnesses; what say you, the witnesses, to 
 this plea? 
 
 Know-all. My lord, his name U Pitiless; so 
 he hath writ hinLself in all papers of concern 
 wherein he has had to do. Hut tlu*sc Diab- 
 olonians love to counterfeit their names: Mr. 
 CoveUmsnesj* covers himself with tlie name of 
 Good-husbandry, or the like; Mr. Pritle can, 
 when ne«.Hl, call himself Mr. Neat, Mr. Hand- 
 some, or the like, and so of all the rest of 
 iheni. 
 
 i'ltrl:. Mr. Tell-true, what say you? 
 
 TfU-lnie. His name is Pitiles.s, my lord; I 
 have known him from a child, and he hath done 
 all that wickedness wherenlth he stands charg- 
 ed in the indictment ; but there i» a company 
 of them that arc not ac«|uainte<l with the 
 danger of damning, therefore they call all 
 those melancholy that have serious thoughUt 
 how that state should be .shunnol liy them. 
 
 Clrrk. Set Mr. Haughty to the bar, jailer, 
 Mr. Haughty, thou art here indicti><l by the 
 name of Haughty, (an intruder upon the town 
 of Mansoul.) for that thou didst most traitor- 
 oasiy and »levillshly tearh the town of Mansoul 
 to c.irrj- it loftily and stoutly against the sum- 
 mons«'s that were given them by the captains 
 of the King Shaddai. Th<»u didst also teuch 
 tho town of Mansoul to speak cuutentptuousljr 
 
 and vilifyingly of their great King Shaddai; 
 and didst moreover encourage, With by words 
 and exampli*s Mansoul to take up arms both 
 against the King and his Son Knuiianuel. 
 How .sayi-st thou?— art thou guilty of this in- 
 dictment or not? 
 
 Jlaufjhtij. Gentlemen, I have always been a 
 man of courage and valour, and have not usid, 
 when under the greatest clouds, to sneak oi 
 hang down the head like a bullrush ; nor did 
 it pleiuse me at all at any time to see men \c\\ 
 their bonnet.s to tho.-M' that have op|K>s4d them; 
 yea, though their lulvrrxirics sieme<l to have 
 ten times the advantage of them. 
 
 I did not use to c<jnsider who was njy foe, 
 nor what the cause was in which I wjis engaged. 
 It was enough to n>e if I carried it bravely, 
 fought like a man, and cumc otf a victor. 
 
 Court. Mr. Haughty, you are not here in- 
 dicted for that you have been a valiant man, 
 nor for your couraije and .Htoutiu-ss in tinu-s of 
 distress, but for that you have nuide use of this 
 your pretended valour to draw the town of 
 Mansoul into acts of rebellion both against the 
 great King and Emmanuel his Son. This is 
 the crime and the tiling wherewith thou art 
 charged in and by the indictment. 
 
 But he made no answer to that. 
 
 Now when the court had thus far proceeded 
 against the prisoners at the bar, then they put 
 them over to the verdict of their jury, to whom 
 they did apply themselves after this manner. 
 
 Court, (.ientlemen of the jury, you have been 
 here, and have seen tliwe men ; you have heard 
 their indictments, their pleas, and what the 
 witnesses have ti-stificd against them. Now 
 what remains is, that you do forthwith with- 
 draw yourselves to some place, where, without 
 confusion, you may consider of what verdict, 
 in a way of truth and righteousness, you ought 
 to bring in for the King against them, and 
 bring it in accordingly. 
 
 Then the jury — to wit, Mr. Belief, Mr. Tiue* 
 heart, Mr. Upright, Mr. Hate-bad, Mr. Love- 
 good, Mr. See-truth, Mr. Heavenly-mind, Jfr. 
 M.Mlerate, Mr. Thankful, Mr. Humble. .Mr. 
 (fcxxl-work, and Mr. Zfal-for-Ginl— withdrcir 
 thenuselves in (jrder to their work. Now when 
 they were shut up by themselves, they fell to 
 discourse among themselves in order t»^ llie 
 drawing up of their verdict. 
 
 And thus Mr. lJ«lief (for he was the fore- 
 man) Wgan ; "(Jeiitlcnu'n." •piolh he, "for 
 the men, Uie pri-soner- ^, f"r my part 
 
 I believe they all <i. 'h." " Very 
 
 right," said Mr. True-heart , 1 .. :. « holly of 
 
126 
 
 BUNYAN'S COMPLETE WORKS. 
 
 your opinion. 
 Sir. Hate-bad, 
 approliondod !" 
 
 " Oh what a mercj' is it," said 
 ' that sucli villains as these are 
 " Ay, ay," said Mr. Love-good ; 
 " this is one of the joyfullest days that ever I 
 Baw in niv life." Then said Mr. See-truth, " I 
 know tha't if we judge them to death, our ver- 
 dict shall stand before Shaddai himself." " Nor 
 do I at all question it," said Mr. Heavenly- 
 mind; he said moreovCT, "When all such 
 bca.-ts jw these are cast out of Mansoul, what a 
 goodlv town will it be then !" Then said Mr. 
 Moderate, "It is not my manner to pass my 
 judgment with rashness; but for these, their 
 crimes are so notorious and the witness so 
 palpable that that man must be wilfully blind 
 who saith the prisoners ought not to die." 
 " Blessed be God," said Mr. Thankful, " that 
 the traitors are in safe custody !" " And I join 
 with you in this upon my bare knees," said 
 Mr. Humble. "I am glad also," said Mr. 
 Good-work. Then said the warm man and 
 true-hearted Mr. Zeal-for-God, "Cut them off; 
 they have been tlie plague and have sought 
 the destruction of ^lansoul." 
 
 Thus therefore being all agreed in their ver- 
 dict, tiiey came instantly into the court. 
 
 CYtr/t-, Gentlemen of the jury, answer all to 
 your nunies. iMr. Belief, one ; Mr. True-heart, 
 two; Mr. Upright, three ; Mr. Hate-bad, four ; 
 Mr. Love-good, five ; Mr. See-truth, six ; Mr. 
 Heavenly-mind, seven; Mr. Moderate, eight; 
 Mr, Thankful, nine; Mr. Humble, ten; Mr. 
 Good-work, eleven ; and Mr. Zeal-for-God, 
 twelve. Good men and true, stand together in 
 your verdict. Are you all agreed? 
 Juri/. Yes, my lord. 
 Cur/:. Who shall speak for you? 
 Jurij. Our foreman. 
 
 Clcr/:, You, the gentlemen of the jury, being 
 empannelled for our Lord and King, to serve 
 here in a matter of life and death, have heard 
 the trials of each of these men, the prisoners 
 at the bar : what say you ? — are they guilty of 
 that and tho.se crimes for which they stand 
 here indicted, or are they not guilty? 
 Forenum. Guilty, my lord. 
 Clerk. Look to your prisoners, jailer. 
 This was done in the morning, and in the 
 afternoon they received the sentence of death 
 according to the law. 
 
 The jailer, therefore, having received such 
 a charge, put them all in the inward prison, 
 to preserve them there till the day of execu- 
 tion, which was to be the next day in the 
 morning. 
 But now to see how it happened: one of 
 
 the prisoners. Incredulity by name, in the 
 interim betwixt the sentence and the day 
 of execution brake prison and made his 
 escape, and gets him away quite out of the 
 town of Mansoul, and lay lurking in such 
 places and holds as he might, until he should 
 again have opportunity to do the town of 
 Mansoul a mischief for their thus handling 
 of him as they did. 
 
 Now when Mr. True-man, the jailer, per- 
 ceived that he had lost his prisoner he was in 
 a heavy taking, because that prisoner we 
 speak of, he was the very worst of the whole 
 gang; wherefore first he goes and acquaints 
 my lord mayor, Mr. Recorder, and my Lord 
 Will-be-will with the matter, and to get of 
 them an order to make search for him 
 throughout the town of Mansoul. So an 
 order he got and search was made, but no 
 such man could now be found in all the town 
 of Mansoul. 
 
 All that could be gathered was, that he had 
 lurked awhile about the outside of the town, 
 and that here and there one or other had a 
 glimpse of him as he made his escape out of 
 Mansoul ; one or two also did afhrm that they 
 saw him without the town going apace quite 
 over the plain. Now when he was quite 
 gone it was affirmed by one Mr. Did-see that 
 he ranged all over dry places till he met 
 with Diabolus his friend ; and where should 
 they meet one another but just upon Hell- 
 gate-hill ! 
 
 But oh what a lamentable story did the 
 old gentleman tell to Diabolus concerning 
 what sad alterations Emmanuel had made in 
 Mansoul. 
 
 As first, how Mansoul had, after some de- 
 lays, received a general pardon at the hands 
 of Emmanuel, and that they had invited him 
 into the town, and that they had given him 
 the castle for his possession. He said, more- 
 over, that they had called his soldiers into the 
 town, and coveted who should quarter the 
 most of them ; they also entertained him with 
 the timbrel, song, and dance. " But that," 
 said Incredulity, " that is the sorest vexation 
 to me, he hath pulled down, father, thy 
 image and set up his own — pulled down thy 
 ofiicers and set up his own. Yea, and Will- 
 be-will, that rebel, who, one would have 
 thought, should never have turned from us, 
 he is now in as great favour with Emmanuel 
 as ever he was with thee. But besides all this, 
 this Will-be-will has received a special com- 
 mission from his Master to search for, to ap 
 
THE HOLY WAR. 
 
 427 
 
 prehcnd, aiul t'> \>\i\ ui liiuth all and all man- 
 ner of Dialxilonians that he shall find in 
 Mansoul. Yea, and this Will-be-\vi)l htus 
 taken and committed to prison already eight 
 of my lord's most trusty friends in Mansoul. 
 Nay, further, my lord, with grief I .si>eak it, 
 they have been all arraigned, condemned, and 
 J doubt not before this time executed in Man- 
 soul. I told my lord of eight, and myself was 
 ttie ninth, who should a-*sureilly have drunk 
 of the same cu|> but that through craft I, 
 as tliou .seest, have made mine escape from 
 then..' 
 
 When Diabolus had heard this lament- 
 able st<»ry he yelled and snulled up the wind 
 like a dragon, and matle the ."sky to look 
 dark with roaring. He also sware that he 
 won 1. 1 try to be revenged on Mansoul for 
 this. So they concluded to enter into con- 
 xiiltation how they might gi-t tin* town of 
 Mansoul again. 
 
 Now, before this time the day was inmc in 
 which the prisoners in Mansoul were to be ex- 
 ecuted. So they were brought to the cross, 
 anil that by Mansoul in most solemn manner; 
 for the Prince said that this should be done by 
 the hand of the town of Mansoul, that I may 
 Bee, said he, the forwnrtlness of my now re- 
 deemed Mansoul to keep my word and to do 
 my commandments, and that I may bless 
 Mansoul in doing this deed. Proof of sin- 
 cerity pleases me well; let Mansoul therefore 
 first lay their hands upon these Dinbolonians 
 to destroy them. 
 
 80 the town of Mansoul slew them accord- 
 ing to the word of their Prince. Hut when 
 I lie pris«)ners were brought to the cross to die, 
 vou can hardly believe what troubh-some work 
 Mansoul had of it to put the Dialxdonians to 
 death; for the men knowing that they must 
 die, and all of them having implacable enmity 
 in their heart to Mansoul, what did they but 
 t<K>k courage at the cro-w anci there re>isted 
 the men of the town of Mansoul? Where- 
 f« re the men of Mansoul were forced to cry 
 out for help to the captains and men of war. 
 Now the great Shaddai had a secretary in the 
 town, ami he wius a great hiver of the men of 
 Mansoul and he was at the plncc of execution 
 also ; so he, hi-aring the men of Mansoul cry 
 i>ut against the strugplings ond unruliness 
 of tho prisoufp*. rose up from his place an<l 
 cjtme and put his hands upon tlu- hands of the 
 men of Mansoul. Vo they crucifictl the Dinb- 
 oloninns that had Ixrcn a plague, a grief, and 
 as olfcDce to the town of Mnnsoul. 
 
 Now, when tiiis good work was dune the 
 Prince came down to see, to visit, and to 
 speak comfortably to the men of Mansoul 
 and to strengthen their hands in such work 
 And he said to them that by this act of tl.eirv 
 he had proved them, and found them to bo 
 lovcru of his person, observers of his laws, and 
 such iw also had respect to liis honour. Ho 
 said moreover (to show them that tluy by 
 this should not bo the hmers, nor lh»ir town 
 weakened by the loss of tlu-m) that he would 
 make them another captain, and that one 
 of themselvc^s; and that this captain should 
 be a ruler of a thousaiul, f«tr the good 
 and benefit of the now flourishing town of 
 Mansoul. 
 
 So he called one whose name w.' 
 and bid him go quickly up to the < 
 and iiKpiire there for one Mr. Kxperienee, that 
 waiteth upon that noble captain, the Captain 
 Credence, and bid him come hither to me. 
 So the messenger that waiteth upon the good 
 Prince lOmmaniiel went and said a» he was 
 commandetl. Now, the young uciitleman was 
 waiting to see the captain train and muster 
 his men in the rastle-yard. Tlun said Mr. 
 Waiting to him, ''Sir, the Prince would that 
 you should come down to his Iligfiness forth- 
 with." Po he brought him df)wn to Kinman- 
 uel, and he came and made obeisance before 
 him. Now the men of the town km-w Mr. 
 Kxperienee well, for lie was born ami bred 
 in Mansoul ; they also knew him to be a man 
 of conduct, of valour, and a person prudent 
 in matters ; he was also a comely person, 
 well spoken, ami very .successful in his un- 
 dertakings. 
 
 Wherefore the hearts of the townsmen were 
 transported with joy when they saw '.hat the 
 Prince himself was taken so with Mr. Kx[>eri- 
 ence that he needs would make him a captain. 
 
 So with one consent they bowed the kne© 
 In-fore Kmmanuel, and with n shout saiil, "l^et 
 KmmanucI live for ever I' Then said tlio 
 Prince to the young gentleman whoso 1 
 was Mr. Experience, " I have thought g" • > 
 confer upon thee a place of trust and honour 
 in this my town of Mansoul." Then th« 
 young man bowwl his head and wi.r->liif>|»e<|. 
 " It is," said Kmmanuel, "th:i! ' t 
 
 be a captain, a captain over a 1 
 
 in my belove«l town of Mat)-<.iil.' i ,.. ;> >aid 
 the captain, "Let the Kin-,' live.'" .s^ii the 
 Prince gave out orders forthwith to the Kinjf'i 
 •ecrrtary that he shouhl draw up for Mr. Ex- 
 perience a commission to make biro a captais 
 
428 
 
 BUNYAN'S COMPLETE WORKS. 
 
 over a thousand men, and let it be brought to 
 me, said be, that I may set to it my seal. So 
 it was done a.s it was commanded : the com- 
 mission was drawn up, brought to Emmanuel, 
 and he set his seal thereto ; then by the hand 
 of Mr. Waiting he sent it away to the captain. 
 
 Now as soon as the captain had received his 
 commission he sounded his trumpet for volun- 
 teers, and young men came to him apace; yea, 
 the greatest and chiefest men in the town sent 
 their suns to be listed under his command. 
 Thus Captain Experience came under com- 
 mand to Emmanuel for the good of the town 
 of Mansoul. He had for his lieutenant one 
 Mr. Skilful, and for his cornet one Mr. Mem- 
 ory. His under-officers I need not name. 
 His colours were the white colours for the 
 town of Mansoul, and his escutcheon was the 
 dead lion and the dead bear. So the Prince 
 returned to his royal palace again. 
 
 Now, when he was returned thither the el- 
 ders of the town of ]\Iansoul — to wit, my lord 
 mayor, the recorder, and the Lord Will-be- 
 will— went to congratulate him, aud in special 
 way to thank him for his love, care, aud tender 
 comp.ission which he showed to his ever- 
 obliged town of Mansoul. So after a while, 
 and some sweet communion between them, the 
 townsmen, liaving solemnly ended their cere- 
 mony, returned to their place again. 
 
 Emmanuel also at this time appointed them 
 a day wherein he would renew their charter, 
 yea, wherein he would renew and enlarge it, 
 mending several fiiults therein, that ]\[ansoul's 
 yoke might be yet more easy. And this he 
 did without any desire of theirs, even of his 
 owu frankness and noble mind. So when he 
 had sent for and seen their old one, he laid it 
 by and said, " Now that which decayeth and 
 waxeth old is ready to vanish away." He 
 said moreover, " The town of Mansoul shall 
 have anotlier, a better, a new one, more steady 
 and firm by far." An epitome whereof take as 
 fuMows: 
 
 " I, Emmanuel, Prince of Peace, and a 
 great lover of the town of Mansoul, do in the 
 name of my Father and of mine own clem- 
 ency, give, grant, and bequeath to my beloved 
 town of Mansoul — 
 
 "1. Free, full, and everlasting forgiveness 
 of all wrongs, injuries, and offences done by 
 them against my Father, me, their neighbours, 
 or themselves. 
 
 •' 2. I do give them the holy law and my 
 testament, with all that therein is contained, 
 for their everlasting comfort and consolation. 
 
 "3. I do also give them a portion uf the 
 selfsame grace and goodness that dwells in 
 my Father's heart and mine. 
 
 " 4. I do give, grant, and bestow upon them 
 freely the world, and what is therein for their 
 good ; and they shall have that power over it 
 as shall stand with the honour of my Father, 
 my glory, and their comfort; yea, I grant them 
 the benefits of life aud death, aud of things 
 present and things to come. This jirivllege 
 no other city, town, or corporation shall have, 
 but my Mansoul only. 
 
 " 5. I do give and grant them leave and free 
 access to me in my palace, at all seasons, there 
 to make known their wants to me. And I 
 give them moreover a promise that I will hear 
 and redress all their grievances. 
 
 "6. I do give, grant to, and invest the town 
 of Mansoul with full power and authority to 
 seek out, take, enslave, and destroy all and all 
 manner of Diabolonians that at any time, 
 from whencesoever, shall be found straggling 
 in or about the town of jVIansoul. 
 
 "7. I do further grant to my beloved town 
 of Mansoul that they shall have authority not 
 to suffer any foreigner or stranger, or their 
 seed, to be free in and of the blessed town of 
 Mansoul, nor to share in the excellent privi- 
 leges thereof. Bnt that all the grants, privi- 
 leges, and immunities that I bestow upon the 
 famous town of Mansoul shall be for those the 
 old natives and true inhabitants thereof; to 
 them, I say, and to their right seed after 
 them. 
 
 •' But all Diabolonians, of what sort, birth, 
 country, or kingdom soevei', shall be debarred 
 a share therein." 
 
 So W'hen the town of Mansoul had received 
 at the hand of Emmanuel their gracious char- 
 ter, (which in itself is infinitely more large than 
 by this lean epitome is set before you,) they 
 carried it to audience — that is, to the market- 
 place — and there Mr. Recorder read it in the 
 presence of all the people. This being done, 
 it was had back to the castle-gates, and there 
 fairly engraven upon the doors thereof and 
 laid in letters of gold, to the end that the town 
 of Mansoul, with all the peoiile thereof, might 
 have it always in their view, or might go 
 where they might see what a blessed freedom 
 their Prince had bestowed upon them, that 
 their joy might be increased in themselves 
 and their love renewed to their great and good 
 Emmanuel. 
 
 But what joy, what comfort, what consola- 
 tion, think you, did uow possess the hearts of 
 
Tin-: HOLY MM/?. 
 
 429 
 
 the men of Mansoul ! The belLs ran?, tlie 
 iniiistreU played, the captains shouted, the 
 colours wavtHl in the wind, an<l the silver 
 trumpets sounded, and all the Diabolonians 
 ni)W were glad to hide their heads. 
 
 When this was over the Prince sent again 
 for the elders of the town of Mansoul, and 
 (oniinunt-d with them alxmt a nunistry that he 
 intended t<» estahlish among them — such a 
 mini-ttry tluit might open unto them and in- 
 struct them in the things that did concern 
 their present and future state. 
 
 For, siiid he, you of yourselves, w ithout you 
 have teachers and guides, will not be able to 
 know, and if not to know to be sure not to do, 
 tiie will of my Father. 
 
 .\t this news, when the elders of Mansoul 
 brought it to the people, the whole town came 
 running together, (for it ple!U«e«l them well, as 
 wiiatever the I'rince m»w did pleased the peo- 
 ple,) and all with one consent implorevl his 
 .Majesty that he would forthwith establisli such 
 a ministry among them as might teach them 
 iMttli law and judgment, statute anil command- 
 ment, that they might be documented in all 
 go«Kl and wholesome things. So he told them 
 that he would grant them their request, and 
 would establish two among them — one that 
 wiLs of his Father's court, and one that was a 
 native of Man.soul. 
 
 He that is from the court, said he, is a per- 
 son of no les.s (piality and dignity than is my 
 l-atlier and I, and he is the lord chief secretary 
 of my Father's house; for he is and always 
 lijus been the chief dictator of all my Father's 
 law.s — a person altogether well skilled in all 
 mysteries ancl knowUtlge of mysteries, as is my 
 Father or its niysclf is. Indeed he is one with 
 us in nature, and al.so as to loving of and 
 '•'ing faithful to an<l in the eternal concerns 
 "i the town of Man.soul. 
 
 And this is he, said the I'rince, that mu.st be 
 your ehief teacher ; for it is he, and he «)nly, 
 that can teach you clearly in all high and 
 up«>rnatural things. He, and he only, it is 
 .bat knows the ways and nu-th<Mls of my 
 Father at court; nor can any like him show 
 how the heart of my Father is at all timi<s, in 
 all thing)*, U|>on all occasions, towanU Mau- 
 «oul : fur un no nutn knows the things of a num 
 but tlie spirit of a man which is in him, m) 
 the things of my Father knows no man but 
 this his high and mighty secretary. Nor can 
 my n» he tell Mansoul how and what they 
 -hall do l»> keep themsidres in the love of my 
 Kuiber. He also it is that can bring lo«t 
 
 things to your remenibrance, and that can tell 
 you things to conu*. This teacher therefore 
 ujust of necessity have pre-eminence (both in 
 your atl'ections and juilgment) before your 
 other teacher; his personal dignity, the excel- 
 lency of his teaching, also the great dexterity 
 that he hath to assist you to make and draw 
 up petitions to my Father for your help and 
 to his pleasing, miLst lay obligations upon you 
 to love him, fear him, and t<i take heed that 
 you grieve him not. 
 
 This person can put life and vigour into all 
 he says ; yea, and can tvlso put it into your 
 hearts. This person can make tvvn of you, 
 and can make you tell what shall be hereafter. 
 I5y this person you nuist fnime all your peti- 
 tions to my Father and nie; and without his 
 advice and counsel first olitained let nothinf; 
 enter into the town or castle of Mansoul, for 
 that nuiy di.s^ust and grieve this noble person. 
 
 Take heed, I .say, that you do not grieve this 
 minister, for if y«)U do he may fight against 
 you ; and should he once be move<l by you to 
 set himself against you in battle arniy, that 
 will distress you more than if twelve legions 
 sh<Hild from my Father's court be sent to make 
 war upon you. 
 
 But, as I siiid, if you shall hearken unto him, 
 and shall love him, if you shall devote your- 
 selves to his teaching, and shall seek to have 
 converse an<l to maintain communion with him, 
 you shall find him ten tinu-s In-lter than Ls the 
 whole world to any; yea, he will shed abroad 
 the h)ve of my Father in your hearts, and 
 Mansoul will be the wi.sest and most blcsse<i 
 of all people. 
 
 Then did the Prince call unto him the old 
 gentleman who before had be«-n the recorder 
 of Mansoul, Mr. (.'onscience by name, and told 
 him that forasmuch as he was well skilled in 
 the law and government of the town of Man- 
 s<iul. and was also well spoken, and i*oulil jH-r- 
 tinently deliver to them his Master's will in 
 all terrene and domestic matters, therefore he 
 would nuike him a minister for. in, and to thr 
 gcxKlly town of Mansoul in all the laws, stat- 
 utes and judgments of the famous town of 
 Mansoul. And thou must, said the Prince, 
 confine thystdf to the teaching of moral vir- 
 tues, to civil and natural duties; but thou 
 must not attempt or prtfume to !»«• n n«v»«mler 
 of tlu«se high and sU|K'matura! • iliat 
 
 are kept close in the l>««!M>nj • - ni* 
 
 Father; for those things knoweth no man. nor 
 ran any reveal them but my Fs«'>- r". ~ . r. i,ir» 
 only. 
 
430 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Thou art a native of the town of Mansoul, 
 hut the lord secretary is a native with my 
 Father ; wherefore, as thou hast knowledge of 
 the laws and customs of the corporation, so he 
 of the things and will of my Father; where- 
 fore, Mr. Conseicuce, although I have made 
 thee a minister and a preacher in the town of 
 Mansoul, yet as to the things which the lord 
 secretary icuowcth and shall teach to this peo- 
 ple, there thou must be his scholar and a 
 learner, even as the rest of Mansoul are. 
 
 TIiuu nuist therefore, in all high and super- 
 natural things, go to him for information and 
 knowledge; for though there be a spirit in 
 man, this person's inspiration must give him 
 understanding. Wherefore, thou Mr. Re- 
 corder, keep low and be humble, and remember 
 that the Diabolonians that kept not their first 
 charge, but left their own standing, are now 
 made prisoners in the pit ; be therefore con- 
 tent with thy station. 
 
 I have made thee my Father's vicegerent on 
 earth in such things of which I have made 
 mention before ; and take thou power to teach 
 them to Mansoul, yea, and to impose them 
 with whips and chastisements if they shall not 
 willingly hearken to do thy commandments. 
 
 And, Mr. Recorder, because thou art old and 
 feeble, therefore I give thee leave and license 
 to go tvhen thou wilt to my fountain, my con- 
 duit, and there to drink freely of the blood of 
 my grape, for my conduit doth always run 
 wine. Thus doing, thou shalt drive from thy 
 heart and stomach all foul, gross, and hurtful 
 humours. It will also lighten thine eyes, and 
 will strengthen thy memory for the reception 
 and keeping of all that the King's most noble 
 secretary teacheth. 
 
 When the Prince had thus put Mr. Recorder 
 (that once so was) into the place and office of 
 H minister of Mansoul, and the man had thank- 
 fully accepted thereof, then did Emmanuel 
 address himself to the townsmen themselves. 
 
 " JJehold (said the Prince to Mansoul) my 
 love and care towards you. I have added to all 
 that is past this mercy to appoint you preach- 
 ers — tiie most noble secretary to teach you in 
 all higli and sublime mysteries, and this gen- 
 tleman (pointing to Mr. Conscience) is to teach 
 you in all things human and domestic, for 
 therein lioth his work. He is not, by what I 
 have said, debarred of telling to Mansoul any- 
 thing that he hath heard and received at the 
 mouth of the lord high seeretaiy ; only he shall 
 not attempt or presume to be a revealer of 
 'hoje higli mysteries himself; for the breaking 
 
 of them up, and the discovery of them to IMan- 
 soul, lieth only in the power, authority, and 
 skill of the lord high secretary himself. Talk 
 of them he may ; and so may the rest of the 
 town of Mansoul, as they have opportunity, 
 press them upon each other for the benefit of 
 the whole. These things, therefore, I Avould 
 have you observe and do, for it is for your life 
 and lengthening of your days. 
 
 '' And one thing more to my beloved town 
 of Mansoul : You must not dwell in nor stay 
 upon anything of that which he hath in com- 
 mission to teach you as to your trust and 
 expectation of the next world; of the next 
 world, I say, for I purpose to give another to 
 Mansoul when this with them is worn out; 
 but for that you must wholly and solely have 
 recourse to and make stay upon this doctrine, 
 which is your teacher after the first order. 
 Yea, Mr. Recorder himself must not look for 
 life from that which he himself revealeth ; his 
 dependence for that must be founded in the 
 doctrine of the other preacher. Let Mr. Re- 
 corder also take heed that he receive not any 
 doctrine or point of doctrine that is not com- 
 municated to him by his superior teacher, nor 
 yet within the precincts of his own formal 
 knowledge." 
 
 Now after the Prince had thus settled things 
 in the famous town of Mansoul, he proceeded 
 to give to the elders of the corporation a neces- 
 sary caution — to wit, how they should carry it 
 to the high and noble captains that he had 
 from his Father's court sent or brought with 
 him to the famous town of Mansoul. 
 
 " These captains (said he) do love the town 
 of Mansoul, and they are picked men, picked 
 out of abundance as men that best suit, and 
 that will most faithfully serve in the wars of 
 Shaddai against the Diabolonians for the 
 preservation of the town of Mansoul. I charge 
 you, therefore, (said he,) O ye inhabitants of 
 the now flourishing town of Mansoul, that you 
 carry it not ruggedly or untowardly to my 
 captains or their men, since, as I said, they are 
 picked and choice men, men chosen out of 
 many for the good of the town of Mansoul. I 
 say, I charge you tliat you carry it not rug- 
 gedly or untowardly to them ; for though they 
 have the hearts and faces of lions when at any 
 time they shall be called forth to engage and 
 fight with the King's foes and the enemies of 
 the town of Mansoul, yet a little discounte- 
 nance cast upon them from the town of Man- 
 soul will deject and cast down their faces, will 
 weaken and take away their courage. Do not, 
 
THE HOLY WAR. 
 
 431 
 
 ♦hcrefore, O my beloved, carry it unkindly to 
 my valiant captains and courafjcous men of 
 war, but love them, nourish them, succour 
 them, and lay them in your bosoms, and they 
 will not only fight for you, but cause to lly 
 fnjm you all those the Dialxdonians that seek 
 and will, if jiossible, be your utter destruction. 
 
 "If therefore any of them should, at any 
 time, be sick or Wi-ak, and so !iot able to per- 
 form that olfice of love which with all their 
 hearts they are willing to do, (and will do also 
 when well and in health,) sli^^ht them not nor 
 despise theuj, but rather strengthen them and 
 cncourajre them, thou^di weak ami ready to 
 die; for they are your fence and your iruard, 
 your walls, i;ates, locks and bars. And althoujjh 
 when they are weak they can do but little, but 
 rather need to be hel|H«l by you than that you 
 -iiould then expect great things from them, 
 yet when well you know what exi»loits, what 
 leats and warlike achievements they are able 
 to do and will perform for you. 
 
 " Hc'^idt's, if they be weak, the town of Man- 
 -oul cannot be strong; if they be strong, then 
 .^Iaa•*oul cannot be weak ; your safety there- 
 fore doth lie in their health and in your coun- 
 tenancing of them. Remember also that if 
 they be sick, they catch that disexxe of the town 
 of Man^itul itsdf. 
 
 " Thoe things I have sjiid unto you because 
 I love your welfare an«l your honour. Ob- 
 serve, therefore, O my Mansoul, to be punctual 
 Ml all thingii that I have given in charge unto 
 you, and that not only iw a town ctirporate, 
 and so to your ollicers and guard and guides in 
 hief, but to you jm a prupU-, whose well-being 
 ;is single i>er.vins depends on the ril)!<ervati«)n 
 of the orders and commandments of their Lord. 
 
 " Next, U my Mansoul, I do warn you of 
 that of which, notwitiistanding the reformation 
 which that at present is wrought among you, 
 you have neol to be warned alxjut ; wherefore 
 hearken diiiirently unto me. I am now sure, 
 nud you will know hereafter, that there are 
 yet some of the Diabolonians remaining in 
 the town of Man.soul — Diabolonians that arc 
 ■Urdy and implacable, and that do, already, 
 while I am yet with you, and that will yet 
 more when I am from you, study, plot, con- 
 trive, invent, and jointly attempt to itring you 
 to desolation, HO to a state far worse than that 
 of I-^ptian bontl.ige. They are the avowed 
 friends of DialK>lus, thcrelore l>Mtk Hb<iut you ; 
 they useil therefore to h>tlge with their prince 
 in the ca.4tle when Incredulity wus lord mayor 
 of tills town, but ai'u;e my cuaiing hither, they 
 
 lie more in the outsidea and walls, and hava 
 made themselves dens, and cavis, and hole«, 
 and strongholds therein. Wherefore, O Man- 
 soul, thy work its to this will be so much tho 
 more dillicult and hard— that is, to take, mor- 
 tify, and put them to death, according to the 
 will of my Father. Nor can you utterly lid 
 yourselves of them uidi-ss you shouhl puU 
 down the walls of your town, the which I am 
 by no means willing you should. Do you tok 
 me. What shall we do then? Why, be you dil- 
 igent, and quit you like men ; obe»ervo their 
 holds, find out their haunts, a.ss:tult them, and 
 nuike no peace with them. Wherever ihcy 
 haunt, lurk, or abiile, and what terms of peace 
 soever they oder you, abhor, and all shall b« 
 well betwixt you and me. And, that you may 
 the better know them from thasc that are tho 
 natives of the town of Mansoul, I will give you 
 this brief schedule of the names of the chief 
 of them ; and they arc these that follow : Tho 
 Lonl rornication, the Lord Adulter)-, tho 
 I.K)rd Murder, the Lord Anger, the L«»rd \mh- 
 civiousness, the l^ird Deceit, the Ix>rd Evil- 
 eye, Mr. Drunkenness, Mr. Uevelling, Mr. 
 Idolatry, Mr. Witchcraft, Mr. Variance, Mr. 
 Kmulation, Mr. Wrath, Mr. .Strife, Mr. Sedi- 
 tion, anil Mr. Heresy. These are some of the 
 chief, O Mansoul, of those that will »cek to 
 overthrow thee for ever. These, I say, are tho 
 shucklers in Mansoul, but lix>k thou well into 
 the law of thy King, and there thou shalt find 
 their physiognomy and such other charactcr- 
 istical noil's of them by which they certainly 
 may be known. 
 
 " These, O my Mansoul, land I would gUidly 
 that you should know it,) if they are suiren-d 
 to run and range about the town at will, will 
 quickly, like vipers, eat out your bowels, yea, 
 poison your captain.H, cut the sinews of your 
 soldiers, break the bars and bolts of your gat***, 
 and turn your now most nourishing Mans4tul 
 into a barren and desolate wilderness, a ruin- 
 oas heap. Wherefore, that you may take 
 courage to yourselves to apprehend those vil- 
 lains wherever you find them, I give to yoo, 
 my lord mayor, my I»nl Will-ln'-will, and 
 Mr. Ueconler, with all the inh." ' •• 
 
 town of .Mamtoul, full |>ower ir. . i 
 
 to seek out, to Liike, and cati^e l<> 1m' j>ul to 
 death by the cross, all manner of Diabolo- 
 nians, wherever y«>u shall find them to lurk 
 within «»r to range without th- » '!!• ■••' »*•« 
 town of Mansoul. 
 
 '* I lohl you In-fore that I had j. f • <i a •uiiid- 
 ing ministry among you; not thai yuu hart 
 
432 
 
 BUNTAN'S COMPLETE WORKS. 
 
 but these with you, for my four first captains 
 who came against the master and lord of the 
 Diabolonians that was in Mansoul, they can, 
 and if need be will, not only privately inform 
 but publicly preach to the corporation both 
 good and wholesome doctrine, and such as 
 Bhall load you in the way. Yea, they will set 
 up a weekly, yea, if need be a daily, lecture 
 in tliee, U Mansoul! and will instruct thee in 
 Huch profitable lessons that if heeded will do 
 thee good at the end. And take good heed 
 that you spare not the men that you have a 
 commission to take and crucify. 
 
 " Now, as I have set before your eyes the va- 
 grants and runagates by name, so I will tell 
 you that among yourselves some of them shall 
 creep in to beguile you, even such as would 
 seem, and that in appearance, are verj^ ripe and 
 hot for religion. And they, if you watch not, 
 will do you a mischief— such an one as at 
 present you do not think of. 
 
 " These, as I said, will show themselves to 
 you in another hue than those under descrip- 
 tion before. Wherefore, Mansoul, watch and 
 be sober, and suffer not thyself to be be- 
 trayed." 
 
 When the Prince had thus far new-modelled 
 the town of Mansoul, and had instructed them 
 in such matters as were profitable for them to 
 know, then he appointed another day, in which 
 he intended, when the townsfolk came together, 
 to bestow a further badge of honour upon the 
 town of Mansoul — a badge that should distin- 
 guish them from all people, kindreds and 
 tongues that dwell in the kingdom of Uni- 
 verse. Now it was not long before the day 
 appointed was come, and the Prince and his 
 people met in the King's palace, where first 
 Emmanuel made a short speech unto them, 
 and then did for them as he had said, and unto 
 them as he had promised. 
 
 "My Mansoul," said he, "that which I now 
 am about to do is to make you known to the 
 world to be mine, and to distinguish you also 
 in your own eyes from all false traitors that 
 may creep in among you." 
 
 Then he commanded that those that waited 
 upon him should go and bring forth out of his 
 treasury those white glittering robes that I, 
 sjiid he. have provided and laid up in store for 
 my Mansoul. So the white garments were 
 fetched out of his trea.sury, and laid forth to 
 the eyes of the people. Moreover it was 
 granted to them that they should take them 
 and put them on. So the people were put into 
 fthite, into fine linen, white and clean. 
 
 Then said the Prince unto them, "This, 
 Mansoul, is my livery, and the badge by which 
 mine are known from the servants of other? 
 Yea, it is that which I grant to all that are 
 mine, and without which no man is permitted 
 to see my face. Wear them, therefore, for my 
 sake, who gave them unto you, and also if you 
 would be known by the world to be mine." 
 
 But now can you think how Mansoul shone! 
 It was fair as the sun, clear as the moon, and 
 terrible as an army with banners. The Prince 
 added further, and said, "No prince, potentate, 
 or mighty one of the Universe giveth this 
 livery but myself. Behold, therefore, as I 
 said before, you shall be known by it to be 
 mine. 
 
 " And now," said he, " I have given you my 
 livery, let me give you also in commandment 
 concerning them; and be sure that you take 
 good heed to my words : 
 
 "1. Wear them daily, day by day, lest you 
 should at sometimes appear to others as if you 
 were none of mine. 
 
 "2. Keep them always white, for it is, if 
 they be soiled, dishonour to me. 
 
 " 3. Wherefore gird them up from the 
 ground, and let them not be soiled with dust 
 and dirt. 
 
 " 4. Take heed that you lose them not, lest 
 you walk naked and they see your shame. 
 
 "5. But if you should sully them, if you 
 should defile them, (the which I am greatly 
 unwilling you should, and the prince Diabolus 
 would be glad if you would,) then speed you 
 to do that which is written in my law, that yet 
 you may stand, and not fall before me and be- 
 fore my throne. Also this is the way to cause 
 that I may not leave you nor forsake you while 
 here, but may dwell in this town of Mansoul 
 for ever." 
 
 And now was Mansoul and the inhabitants 
 of it as the signet upon Emmanuel's right 
 hand. Where was there now a town, a city, a 
 corporation that could compare with Mansoul? 
 — a town redeemed from the hand and from 
 the power of Diabolus ; a town that the King 
 Shaddai loved, and that he sent Emmanuel to 
 regain from the Prince of the infernal cave ; 
 yea, a town that Emmanuel loved to dwell in, 
 and that he chose for his royal habitation ; a 
 town that he fortified for himself, and made 
 strong by the force of his army. What shall 
 I say? Mansoul has now a most excellent 
 Prince, golden captains and men of war, 
 weapons proved, and garments white as snow. 
 Nor are these benefits to be counted little, but 
 
THE HOLY WAll. 
 
 ' 433 
 
 great. Can the town of Mansoul esteem tliem 
 BO, and improve them to that eiul and i)uriM>sc 
 for tlie \vhifl> thoy are bestowed upon th»iu? 
 
 When the Prince had thus eoin|ik'lod the 
 mfMlellinj; of the town, to show that he had 
 j^nat delij^ht in the work of his hands, and 
 took pleai»uro in the pood that he had wrought 
 for the famous and tlouridhing Mansoul, he 
 eommaniU-d and they set iiis stan«hird upon the 
 biittkMnent!) of tlie castle. And then, 
 
 1. lie pive them frojUent visits. Not a day 
 now hut tlie elders of Mansoul must come to 
 him or he to them, into his palace. Now they 
 must walk and talk tojjctlier of all the |:Yeat 
 thinirs that he had done and yet further j»rom- 
 i-ied to do for the town «>f Mansoul. Thus 
 «ouKl he ollen do with the lord mayor, my 
 Lonl Will-he-will, and the honest subordinate 
 preacher, Mr. Conscience and Mr. Ueconler. 
 Ihit oh how praeiously, how lovingly, how 
 courteously, and temlerly did this blessed 
 i'rince now carry it towards the town of Man- 
 soul ! In all the 8treet.s, gardens, orchards, 
 and other places where he came, to be sure the 
 poor shouhl have his blessinj: and benediction;' 
 yea, he would kiss them, and if they were ill 
 he would lay hands on them and make them 
 well. The captains also he wouKl daily, yea 
 sometimes hourly, encourage with his presence 
 and goodly wordd. For you must know that a 
 smile from him upon them would put more 
 vigour, more life and stoutnes.s into them than 
 would anything else under heaven. 
 
 The Prince would now also fea.st them and 
 be with them continually. Hardly a week 
 w»>uld pass but a banquet must be had betwi.xt 
 him and them. You may remember that some 
 pages before we made mention of one fea^st 
 that they had together, but now to feast them 
 was a thing more common: cverj' day with 
 .Mansoul was a feast-day now. Nor did he, 
 when they returned to their places, scud them 
 empty away; either they must have a ring, a 
 gold chain, a bracelet, a white stone, or some- 
 thing, so dear wjis Mansoul to him now, so 
 'ovely was Mansoul in his eyes. 
 
 ■J. When the elders and townsnu-n did not 
 ■ ine to him, he would send in such plenty <>{ 
 provision unto them, meat that canie from 
 court, wine and bread that were prepared for 
 his Father's table, yea, such delicacies would 
 Ih" sen<l unto them, and therewith would so 
 cover their table, that whoever .saw it confessed 
 that the like could not be seen in any king- 
 dom. 
 
 3. If Mansoul did not frequently visit him 
 
 as he desired they should, he wouhl walk out 
 to them, knock at their doors, and desire en- 
 trance, that amity might be maintained bo- 
 twixt them and him ; if they did hear and 
 open to him, as commonly they would if they 
 were at home, then would he renew his former 
 love, and confirm it too with some new tokens 
 and signs of continual favour. 
 
 And was it not now ama/ing to behold that 
 in that very place where sometimes DialMjliu 
 had his abode and entertained his I)ial>olo- 
 nians to the almost utter destruction of .Man* 
 soul, the Trince of princes should sit eating 
 and drinking with them, wliile all his mighty 
 captains, nu-n of war, trumpeters, with the 
 singing nu>n aud singing women of his Father, 
 stood round about to wait upon them? Now 
 did Mansoul's cuj) run over, now diti her con- 
 duits run sweet wine, now diil she eat the 
 finest of the wheat, and drink milk and honey 
 out of the rock. Now she said, How great is 
 his goodness, for since I found favour in his 
 oyes how honourable have I been ! 
 
 The blessed Prince did also order a new of- 
 ficer in the town, and a goodly person he was: 
 his name was Mr. (iod's-peace; this man was 
 set over my Lonl Will-be-will, n>y lord mayor, 
 Mr. Ilecorder, the subordinate preacher, Mr. 
 Mind, and over all the nativi>s of the t4)wn of 
 Mansoul. Himself w:is not a native of it, but 
 came with the Prince ICmmanuel from the 
 court. He was a great acquaintance of Cn|>- 
 tain Credence ami Captain (Jootl-hope; some 
 s:iy they were akin, and I am of that opinion 
 too. This man, as I said, was made governor 
 of the town in general, especially over the 
 cistle, and Captain Credence was to help him 
 there. And I made great observation of it 
 that so long as all things went in Mansoul as 
 this swect-natured gentleman wouM. the town 
 was in most happy condition. N<iw there were 
 no jars, no chiding, no interferings, no unfaith- 
 ful doings in all the town of Mansoul: every 
 man in .Mansoul kejit close to his own employ- 
 ment. The gentn.", the oHicers, the soldiers, 
 and all in the place, observinl their order. And 
 as for the women and children of the town, 
 they followed their business joyfully; thry 
 would work and sing from morning till niglit; 
 so that quite through the town of .Maiisuul 
 now nothing was to bo found but harmony, 
 quietness, joy, and health. And this lasted all 
 that summer. 
 
 Hut there was a nian in tl ■ ^Ian*oul, 
 
 and his name was Mr. Can. v. Thi» 
 
 man did, after all this mercy bestowed on tlib 
 
434 ' 
 
 corporation, bring the town of :\Iansoul into 
 great and grievous slavery and bondage. A 
 brief account of him and of his doings take 
 as followetii. 
 
 When Diubolus at first took possession of 
 the town of Mansoul he brought thither with 
 himself a great number of Diabolonians, men 
 of his own conditions. Now among these there 
 was one whose name was Mr. Self-conceit, and 
 a, notal^le brisk man he was as any that did in 
 I hose days possess the town of Mansoul . Diab- 
 olus, tiioii, perceiving this man to be active and 
 bold, sent him upon many desperate designs, 
 tie which he managed better and more to the 
 pleasing of his lord thiui most that came with 
 him from the dens could do. "Wherefore, find- 
 ing of him so fit for his purpose, he preferred 
 him and made him next to the great Lord 
 Will-be-will, of whom we have written so 
 much before. Now the Lord Will-be-will, 
 being in those days very well pleased with 
 him and with his achievements, gave him his 
 daughter, the Lady Fear-nothing, to wife. 
 Now of my Lady Fear-nothing did this Mr. 
 Self-conceit beget this gentleman, Mr. Carnal- 
 Bccurity. Wherefore, there being then in Man- 
 Boul those strange kinds of mixtures, it was 
 hard for them in some cases to find out who 
 were natives and who not; for Mr. Carnal-se- 
 curity sprang from my Lord Will-be-will by 
 his mother's side, though he had for his father a 
 Diabolonian by nature. 
 
 Well, this Carnal-security took much after 
 his father and mother; he was self-conceited, 
 he feared nothing, he was also a very busy 
 man ; nothing of news, nothing of doctrine, 
 nothing of alteration or talk of alteration could 
 at any time I'c on foot in Mansoul but be sure 
 Mr. Carnal-security would be at the head or 
 tail of it ; but to be sure he would decline those 
 that he deemed the weakest, and stood always 
 with them (in his way of standing) that he 
 sui)posed was the strongest side. 
 
 Now, when Shaddai the mighty and Em- 
 manuel his Son made war upon Mansoul to 
 take it, this Mr. Carnal-security was then in 
 L/jwn, and was a great doer among the people, 
 encouraging them in their rebellion, putting 
 of them upon hardening themselves in their 
 resisting of the King's forceps; but when he 
 saw that the town of Mansoul was taken and 
 converted to the use of the glorious Prince 
 Kmnianuol, and when he also saw what was 
 become of Diabolus, and how he was unroosted 
 and made to quit the castle in the greatest con- 
 U'lnpt and scorn, and that the town of Mansoul 
 
 BUNYAN'S COMPLETE WORKS. 
 
 was well lined with captains, engines of war 
 and men, and also provisions, what doth he but 
 slyly wheel about also ; and as he had served 
 Diabolus against the good Prince, so he feigned 
 that he would serve the Prince against his 
 foes. 
 
 And having got some little smattering of 
 Emmanuel's things by the end, being bold, he 
 ventures himself into the company of the 
 townsmen, and attempts also to chat among 
 them. Now he knew that the power and 
 strength of the town of Mansoul was great, 
 and that it could not but be pleasing to the 
 people if he cried up their might and their 
 glory. Wherefore he beginneth his tale with 
 the power and strength of Mansoul, and affirm- 
 ed that it wa.s impregnable — now magnifying 
 their captains, and their slings, and their rams, 
 then crying up their fortifications and strong- 
 holds, and lastly the assurance that they had 
 from their Prince that Mansoul should be 
 happy for ever. But when he saw that some 
 of the men of the town were tickled and taken 
 with his discourse, he makes it his business, 
 "and walking from street to street, house to 
 house, and man to man, he at last brought 
 Mansoul to dance after his pipe, and to grow 
 almost as carnally secure as himself; so from 
 talking they went to feasting, and from feasting 
 to sporting, and so to some other mattere, 
 (now Emmanuel was yet in the town of Man- 
 soul, and he wisely observed their doings.) My 
 lord mayor, my Lord Will-be-will, and Mr. 
 Recorder Avere also all taken with the words 
 of this tattling Diabolonian gentleman, for- 
 getting that their Prince had given them warn 
 ing before to take heed that they were not 
 beguiled with any Diabolonian sleight ; he had 
 fui'ther told them that the security of the now 
 flourishing town of Mansoul did not so much 
 lie in her present fortifications and force, as in 
 her so using of what she had as might oblige 
 her Emmanuel to abide within her castle. 
 For the riglit doctrine of Emmanuel was, that 
 the town of Mansoul should take heed tliat 
 they forgat not his Father's love and his ; also 
 that they should so demean themselves as to 
 continue to keep themselves therein. Now 
 this was not the way to do it — namely, to fall 
 in love with one of the Diabolonians, and with 
 such an one, too, as Mr. Carnal-security was, 
 to be led up and down by the nose by him. 
 They should have heard their Prince, feared 
 their Prince, loved their Prince, and have 
 stoned this naughty pack to death, and took 
 care to have walked in the ways of thei' 
 
THE HOLY WAR. 
 
 435 
 
 PrL'Joe's jircscribing, for then shduld thi-ir 
 [>cace have- bet-n a.s a river, when tlieir rij^ht- 
 eousne-vi liad been like the waves of tlio sea. 
 
 Now wlien Emmanuel pereeiveU that through 
 the policy of Mr. Carnal-security the hearts of 
 tile men of Mans<ml were chilleil and abate<l 
 in their practical love to him — 
 
 First, He bomouns them ami condoles their 
 Htate with the secretary-, saying, "Oh tliat my 
 pi-nplf had hearkenevl unto me, and that .Man- 
 soul had walked in n>y ways I I woulil have 
 fell theni witii the finest of the wheat, and 
 with honey out of the r<x*k would I have sus- 
 tained them." Thi.H done, he said in his heart, 
 " I will return to the court and go to my place, 
 till .Maii^oul shall ctmsider and acknowledge 
 their olhiice." And he did so, and the cause 
 arxl manner of his going away from them was 
 thus: 
 
 The cause w.-w for that — 
 
 First, Mansoul declined him, n.s is manifest 
 in tlii-se particulars: 
 
 1. They left olV their former way of visiting 
 of him; they came not to his royal palace as 
 afore. 
 
 2. They did not regard nor yet take notice 
 that he came or came not to visit them. 
 
 3. The love-feasts that had wont to bo be- 
 tween their I'rince and them, though he made 
 them still and called them to them, yet they 
 neglected to come to them or to be delightetl 
 with them. 
 
 -I. They \vait<-«l not for \\\a counsels, but 
 ingan to bo headstrong and confident in 
 themselves, concluding that now they were 
 strong and invincible, and that Mansoul 
 was secure and beyond all reach of the foe — 
 that her state must needs be unalterable for 
 • vi-r. 
 
 .Vow, a.s wa.s said, Emmanuel perceiving 
 tiiat by the craft of Mr. Carnal-security the 
 town of Mansoul was taken off from their de- 
 pendence upon him an<l iifton his Father by 
 him, and : el upon what by them was bestowed 
 ujM)n it, he first, as I said, bemoiine«l their 
 state, then he used mean.<i to make them 
 understand that the way they went on in wan 
 dnngemus. For he sent my lord high iiecre- 
 tary to them to forbid them such ways; but 
 twice when he came to them he found them j 
 at dinner in Mr. Carnal-security's parlour, I 
 and perceiving also that they were not will- 
 ing to reason aliout mnttere concerning their I 
 frood. he took grief and went his way. The I 
 which when he had told to the Prince Km- . 
 maouci, he took offence and wan grieve<l ; 
 
 also, and so made provision to return to his 
 Father's court. 
 
 Now the methods of his withdrawing, as I 
 was sa^'ing before, were thus: 
 
 1. Even while he was yet with them in 
 Mans4)ul ho kep* himself close and more ro 
 tired than formerly. 
 
 2. His speech wiw not now, if he came in 
 their company, so pK-asant and familiar M 
 formerly. 
 
 3. Nor did he, as in tinu*s past, kciuI to 
 Mansoul from his table tluise dainty bit* 
 which he was wont to do. 
 
 4. Nor, when they came to visit him, na 
 now and then they would, would he lie so 
 easily sp<iken with as they fouiiil him to be in 
 times past. They might knock once, yea 
 twice, but he would seem not at all to regard 
 them ; wherea.s formerly, at the sound of their 
 feet, he would up and run and meet them half- 
 way, and take them too and lay them in his 
 bosom. 
 
 But thus Emmanuel carried it now, and by 
 this his carriage he thought to make them be- 
 think themselves and return to liim. IJiit, 
 aliw ! they did not consider, they did not know 
 his ways, they regarded not, they were not 
 touched with these nor with the true remem- 
 brance of former favours. Wherefore, what 
 does he but in private manner withdraw him- 
 self, first from his palace, then to the gate of 
 the town, and so away from Mansoul he goe<i, 
 till they should acknowledge their offence 
 and more earnestly seek his face. Mr. Ood's- 
 peace also lai<l down his commission, and 
 would for the present act no longer in tlie 
 town of .Mansoul. 
 
 Thus tiny walked contrary- to !»im, and he 
 again, by way of retaliation, walkinl contrary 
 to them. Hut, alas! by this time they were 
 so hardened in their way, and had so drunk 
 in the diKtrine of Mr. Carnal-security, thai 
 the departing of their Prince touched them 
 n«.t, nor was he remembered by them when 
 gone; and so of eonse<iuencc his absence not 
 condoled by them. 
 
 Now there was a day wherein this old gen- 
 tleman, Mr. Carnal-security, did again 'nako 
 a feani for the town «»f .Mansoul, ami there 
 was at that time in the town one Mr. fjoillr- 
 fear, one now but little set by, though for- 
 merly one of great re<ju«'iit. Thin man old 
 Carnal-security had n mind, if poasible, to 
 gull, and debauch, and abuM? t» he did tho 
 rent, and th- now bid« him to the 
 
 feast with li: ir»; so the day being 
 
436 
 
 BUNTAN'S COMPLETE WORKS. 
 
 Cf.me, they prepare, and he goes and appears 
 with the rest of the guests, and being all set 
 at tlie table, they did eat and drink and were 
 merrv, even all but this one man. For Mr. 
 Godly-foar sat like a stranger, and did neither 
 eat nor was merry. The which, when Mr. 
 Carnal-security perceived, he presently ad- 
 drosdo.1 liimsalf in a speech thus to him : 
 
 Mr. Codly-fcar, are you not well? You 
 gecm to be ill of body or mind, or both. I 
 h:ive a cordial of Mr. Forget-good's making, 
 tlie which, sir, if you will take a dram of, 
 I hope it may make you bonny and blithe, 
 and so make you more fit for us feasting 
 companions. 
 
 Unto whom the old gentleman discreetly 
 replied: Sir, I thank you for all things cour- 
 teous and civil, but for your cordial I have no 
 list thereto. But a word to the natives of 
 Miinsoul: You, the elders and chiefs of Man- 
 soul, to me it is strange to see you so jocund 
 and merry when the town of Mansoul is iu 
 such woeful case. 
 
 Then said Mr. Carnal-security, You want 
 sleep, good sir, I doubt. If you please, lie 
 down and take a nap, and we meanwhile will 
 be merry. 
 
 Then said the good man as follows : Sir, if 
 you were not destitute of an honest heart, you 
 could not do as you have done and do. 
 
 Then said Mr. Carnal-security, Why? 
 
 Godbj-fear. Nay, pray interrupt me not. It 
 is true the town of Mansoul was strong and 
 (with a proviso) impregnable, but you the 
 townsmen have weakened it, and it now lies 
 obnoxious to its foes. Nor is it a time to 
 flatter or be silent. It is you, Mr. Carnal- 
 security, that have wilily stripped Mansoul 
 and driven her glory from her; you have 
 pulled down her towers, you have broken 
 down her gates, you have spoiled her locks 
 and bars. 
 
 And now to explain myself: From that 
 time that my lords of Mansoul and you, sir, 
 grew 00 great, from that time the Strength 
 of Mansoul has been offended, and now he is 
 risen and gone. If any shall question the 
 truth of my words, I will answer him by this 
 and such questions: Where is the Prince Em- 
 manuel? When did a man or woman in 
 Mansoul see him? When did you hear from 
 him or taste any of his dainty bits? You are 
 now a-feasting with this Diabolonian mon- 
 ster, but he is not your Prince. I say there- 
 fore, though enemies from without, had you 
 taken heed, could not have made a prey of 
 
 you, yet since you have sinned against your 
 Prince, your enemies within have been too 
 hard for you. 
 
 Then said Mr. Carnal-security, Fie, fie, Mr. 
 Godly-fear, fie ! Will you never shake off 
 your timorousness? Are you afraid of being 
 sparrow-blasted? AVho hath hurt you? Be- 
 hold I am on your side, only you are for 
 doubting and I am for being confident. Be- 
 sides, is this a time to be sad in ? A feast i^ 
 made for mirth; why then do you now, to 
 your shame and our trouble, break out into 
 such passionate, melancholy language, when 
 you should eat and drink and be merry? 
 
 Then said Mr. Godly-fear again, I may well 
 be sad, for Emmanuel is gone from Mansoul. 
 I say again he is gone, and you, sir, are the 
 man that has driven him away. Yea, he is 
 gone without so much as acquainting the no- 
 bles of Mansoul with his going; and if that 
 is not a sign of his anger, I am not acquainted 
 with the methods of godliness. 
 
 And now, my lords and gentlemen — for my 
 speech is still to you — your gradual declining 
 from him did provoke him to depart from you ; 
 the which he did gradually, if perhaps you 
 would have been made sensible thereby, and 
 have been renewed by humbling of yourselves ; 
 but when he saw that none would regard nor 
 lay these fearful beginnings of his anger and 
 judgment to heart, he went away from this 
 place; and this I saw with mine own eyes. 
 Wherefore, now while you boast your Strength 
 is gone ; you are like the man that had lost 
 his locks that before did wave about hia 
 shoulders. You may with this lord of your 
 feast shake yourselves and conclude to do as at 
 other times ; but since without him you can do 
 nothing, and he is departed from you, turn 
 your feast into a sigh and your mirth into 
 lamentations. 
 
 Then the subordinate preacher, old Mr. 
 Conscience by name, he that of old was re- 
 corder of Mansoul, being startled at what waa 
 said, began to second it thus. 
 
 Indeed, my brethren, quoth he, I fear that 
 Mr. Godly-fear tells us true. I for my part 
 have not seen my Prince for a long season. I 
 cannot remember the day, for my part. Nor 
 can I answer Mr. Godly-fear's question. I am 
 afraid that all is naught with Mansoul. 
 
 Godly-fear. Nay, I know that you should 
 not find him in Mansoul, for he is departed 
 and gone; yea, and gone for the faults of the 
 elders, and for that they rewarded his grace 
 with unsufferable unkiudnesses. 
 
THE HOLY Win. 
 
 4.-57 
 
 Tlicn d.l the subordinate preacher look as I 
 if he wouUl fall down dead at the table ; also 
 all there present except the man of the house 
 be-^an to look pale ami wan. Hut having a 
 little recovered themselves, and jointly ajjree- 
 ini^ to believe Mr. Crwlly-fcar and his sayiufrs, 
 they bej^an to c<Misult what was best to be 
 done (now Mr. Carnal-security was gone into 
 his withdrawing room, for he likc«l not such 
 dumpish doings) both to the man of the house 
 for drawing then) into evil, and also to recover 
 Kiiiinanuers love. 
 
 Then the saying of their rrincecame ven.- hot 
 Into their nnnds concerning the false proph- 
 ets that should arise to deluile the town of 
 Mansoul. So they t(K»k Mr. Carnal-security 
 (conclu<ling that he wa.s the person) and burnt 
 his house upon hin> with fire, for he also was a 
 I>ialK>lotii:tn by nature. 
 
 When this was past and over they bosped 
 lliemselvc-s to look for Emmanuel their Trince, 
 and they sought him, but found him not. 
 Then were they more confirmed in the truth 
 of Mr. Godly-fear'jJ twiyings, and began also 
 Bcvcrely to reflect upon tluMnselvea for their so 
 vile and ungt)dly doings, for they cimcluded 
 now it wa.s through them that their Prince had 
 left them. 
 
 Then they agree<I ami went to my lonl sec- 
 retary, (whom before they refuse<l to hear and 
 had grievetl with their doings) to know of 
 him, for he was a seer, and c«)uld tell where 
 Kmmanuel was and Imw they might direct a 
 |>etiti<iii to hinj. Hut the lord secret.iry would 
 not admit them to a conlerence about this 
 matter, nor would admit them to his royal 
 palace, nor o^me out to them to hIiow them his 
 face or intelligence. 
 
 And now it was a day gloomy and dark, a 
 day of clouds and of thick »larkne»s with Ma?>- 
 Koul. Now they saw that they had been fi»ol- 
 ish. and began to perceive what the company 
 and prattle of Mr. Carnal-security hail d<»ne, 
 and what desperate damage hi.H swaggering 
 wfinLs had bnmght |>oor Mansoul into. But 
 what further it was like to cost them, that they 
 wore ignorant of. Now Mr (ItMlly-fear began 
 ■-.rain to be in repute with the men <»f the 
 town ; yta '.hey were ready to look ujMin him 
 as a pro'ihet. 
 
 Well, when the sabbath-day was come, they 
 went to hear theii Mulxtrdinate preacher; but 
 oh how it did thunder and lighten this day! 
 His text wiLS that in the prophet Jonnh, 
 "They that ol><icr^-e lying vanilim foptake 
 tlicif own mercivv." But there waa then ouch 
 
 power an<i authority in that sermon, and sucb 
 a dejection sc«n in the countenances of the 
 people that day, that the like had lu-ldom been 
 heard or seen. The jjoople, when the sermon 
 was doiu', were »carce able to go to their 
 homes, or betnkc thems<'lve« to their employn 
 the week after: they were s<) hermon-^^Hiitten, 
 and also HO sermon-sick, that they knew not 
 what to do. 
 
 He not only showe<l Mansoul their sin, bat 
 trembled before them uruler a sense of hia 
 own, still crying out of hims«>lf as ho preached 
 to them, " rnhappy man that I am ! that I 
 shouKl do so wicked a thing! -that I, • 
 preacher whom the I'rince did set up to teach 
 to Mansoul his law, should myself live sense- 
 less and sottishly here, and be one of the firwt 
 found in transgression! This transgrc^ion 
 also fell within my precincts. I should have 
 cried (mt against the wickedness, but I let 
 Mansoul lie wallowing in it until it had driven 
 Kmmanuel from its borders." With tlie«»e 
 things ho also charged all the lords ami gentry 
 of Mansoul, to the almo.st distracting of them. 
 About this time also there was a great sick- 
 ncf^s in the town of Mansoul, and most of the 
 inhabitants were greatly afllicted; yea, the 
 captains also an<l men of war were brought 
 thereby to a languishing condition, an<l that 
 for a long time together; so that in case of 
 an invasion nothing could to purjw^we now 
 have been done either by the townsmen or 
 fiehl-oflicers. Oh how many pale faces, weak 
 I hands, feeble knees, and staggering ntcn were 
 now seen t<» walk the streets of Mansoul! 
 Here were gn)ans, there pants, and yonder lay 
 thrwe that were ready to faint. 
 
 The garments too which Emmanuel had 
 given them were but in a sorry case; some 
 wore rent, some were torn, and all in a nasty 
 condition; s<une also hung so l(M»sely uimjo 
 them that the next bush they came at was 
 ready to pluck them off. 
 
 After some lime sjK-nt in this sad and des- 
 olate condition, the sulMmlinate preachcf 
 calle<l for a day of fasting and to humble ihem- 
 selve« for being s<> wieknl against the great 
 ••^haddai and his Sm. And he dwire*! that 
 Captain lloanerges wduhl preach. So he oin- 
 <M-nt<-<| t4i do It; and the ilay wa» ronie. and his 
 text wa<» this, "Cut it thiwn, why cumUreth il 
 the ground?" »nd a very smart s4-rni' ii he 
 made upon the place. Kin»t, he sho«»-<l wbal 
 was the occasion of the wortls — to wit, beoHOM 
 the fig-tri'*' wa<t barren : tli ' a«i| what 
 
 j was c«>ntaineti in the muI* '■■ ■■'■, n"i*cnt» 
 
438 
 
 UUXYAN'S COMPLETE WORKS. 
 
 the 
 But 
 
 ance or utter desolation. He then showed 
 hIso bv whose authority this sentence was pro- 
 nounced ; and that was by Shaddai himself. 
 And lastly, he showed the reasons of 
 point, and" then concluded his sermon. 
 he was very pertinent in the application, inso- 
 nmcli that he made poor Mansoul tremble. 
 For thi.> sermon, as well as the former, wrought 
 much upon the hearts of the men of Mansoul; 
 yea, it greatly helped to keep awake those 
 that were roused by the preaching that went 
 before. So that now, throughout the whole 
 town, there was little or nothing to be heard 
 or se(n but sorrow, and mourning, and woe. 
 
 Now after the sermon they got together and 
 consulted what was best to be done. But, said 
 tlie subordinate preacher, I will do nothing of 
 mine own head without advising with my 
 neighbour, Mr. Godly-fear. So they called 
 and sent for Mr. Godly-fear, and he forthwith 
 ai)peared; then they desired that he would 
 further show his opinion about what they had 
 best to do. Then said the old gentleman as 
 followeth: "It is my opinion that this town 
 of Mansoul should, in this day of her distress, 
 draw up and send an humble petition to their 
 ofl'fiulcd Prince Emmanuel, tiiat he, in his 
 favour and grace, will turn again unto you 
 and not keep anger for ever." 
 
 When the townsmen had heard this speech, 
 they did with one consent agree to his advice; 
 BO they presently did draw up their request; 
 and the next question was, But who shall carry 
 it? At last they did all agree to send it by 
 my lord mayor. So he accepted of the service 
 and addressed himself to his journey, and went 
 and came to the court of Shaddai, whither 
 Emmanuel the Prince of Mansoul was gone. 
 But the gate was shut, and strict watch kept 
 tliereat, so that the petitioner was forced to 
 Bt;uid without for a great while together. Then 
 he desired that some would go in to the Prince 
 and toll him who stood at the gate and what 
 his business was. So one went, and told to 
 Shaddai and to Emmanuel his Son that the 
 lord mayor of the town of Mansoul stood with- 
 out at the gate of the King's court, desiring to 
 be admitted into the presence of the Prince, 
 tlie King's Son. He also told what was the 
 lord mayor's errand, botii to the King and his 
 Son Enunanuel. But the Prince would not 
 come down, nor admit that the gate should be 
 opened to him ; but sent him an answer to this 
 effect: "They have turned their back unto 
 me, nnd not their face; but now, in the time 
 of their trouble, they say unto me. Arise, and 
 
 save us. But can they not now go to Mr. 
 Carnal-security, to whom they went when they 
 turned from me, and make him their leader, 
 their lord, and their protector now in their 
 trouble ? Why now in their trouble do they 
 visit me, since in their prosperity they went 
 astray?" 
 
 This answer made my lord mayor look black 
 iu the face ; it troubled, it perplexei, it rent 
 him sore. And now he began again to see 
 what it was to be familiar with Diabolonians, 
 such as Mr. Carnal-security wa^. W^hen he 
 saw that at court, as yet, there was little help 
 to be expected either for himself or friends in 
 Mansoul, he smote upon his breast and re- 
 turned weeping, and all the way bewailing the 
 lamentable state of Mansoul. 
 
 Well, when he was come within sight of the ■ 
 town, the elders and chief of the people of 
 Mansoul went out at the gate to meet him and 
 to salute him, and to know how he sped at 
 court. But he told them his tale in so doleful 
 a manner that they all cried out, and mourned, 
 and wept. Wherefore they threw ashes and 
 dust upon their heads, and put sackcloth upon 
 their loins, and went crying out through the 
 town of Mansoul ; the Avhich when the rest of 
 the townsfolk saw, they all mourned and wept. 
 This therefore was a day of rebuke, and of 
 trouble, and of anguish to the town of Man- 
 soul, and also of great distress. 
 
 After some time, when they had somewhat 
 refrained themselves, they came together to 
 consult again what by them was yet to be 
 done ; and they asked advice, as they did be- 
 fore, of that Eev. Mr. Godly-fear, who told 
 them that there was no way better than to do 
 as they had done, nor would he that they 
 should be discouraged at all with what they 
 had met Avith at court ; yea, though several of 
 their petitions should be answered with naught 
 but silence or rebuke; for, said he, it is the 
 way of the wise Shaddai to make men wait and 
 to exercise patience ; and it should be the way 
 of them in want to be willing to stay his 
 leisure. 
 
 Then they took courage, and sent again, and 
 again, and again ; for there was not a day nor 
 an hour that went over Mansoul's head where- 
 in a man might not have met upon the road 
 one or other riding posts from Mansoul to the 
 court of King Shaddai, and all with letters 
 petitionary in behalf of and for the Prince's 
 return to Mansoul. 
 
 The road, I say, was n*- w full of messengers 
 going and returning, and meeting one another, 
 
Tin: HOLY WAR. 
 
 439 
 
 Bn;nc from the court, and some from Mansoul ; 
 and tliis \v:is the work of the iiiLsrrahlc town 
 of .Miiiisoul all that long, that sharp, that cold 
 and li'diou.s winter. 
 
 Now, you may rememlK-r that I told you he- 
 fore that after Einnnmuel luul taken Man»<jul, 
 yea, and after he had new-modelletl the town, 
 there remained in several lurkinjr-placi'H of 
 the corporation many of the old I)iaholonians, 
 that either eanie willi the tyrant wlu-n he in- 
 vailod and took the towit, or that had there (hy 
 reason of unlawful mixtures, their birth in 
 breeding, and bringing up) their holes, dens, 
 and lurking-phic«.'3i in, under, or about the wall 
 of the ttiwn. Some of tlu-ir names are — the 
 I^ord rornication, the I^>rd Adultery, the Lord 
 Murdi-r, the Lord Anger, the Lord I^iseivious- 
 IJ1S.S, till- Lord Deceit, tlie Lord Kvil-eye, the 
 Lord lilasphemy, and that horrible villain, the 
 olil and dangerous Ia>uI Covetousne:is. These, 
 with many more, had yet their abode in the 
 town of Mansoul after Kmmanuel had driven 
 their prince I)iabolus out of the CiU>*tle. 
 
 Against these the go(Ml l*rince did grant a 
 commission to the Ix)rd Will-bc-will a!id 
 others, yea, to the whole town of Mansoul, to 
 seek, take, secure, and destroy any <tr all that 
 Uiey could lay hands on, for that they were 
 Dialxjionians by nature, enemies to the Prince, 
 and those who sought t'j ruin the bl«.>»sed town 
 of ALmsoul. lUit >Linsoul did not pur><ue this 
 warrant, but neglecteti to look after, to appre- 
 hend, to secure, and to destmy these Diabolo- 
 nians. Wherefore, what do these villains but 
 by degrees take courage to show themselves to 
 the inhabitants of the town; yea, and, as I 
 wxH told, some of the men of the town of 
 >LinHoul grew too familiar with several of 
 them, to the sorrow of -ihe corporation, as you 
 will hear more of in time and place. 
 
 Well, when the Diabolonian lords that were 
 left [KTceiviHl that Mansoul had, through sin- 
 ning, oiU-nde< I Kmmanuel their i'rince, and that 
 he liad withdrawn himself and w:ls gone, what 
 do they but plot the ruin <»f the town of -Man- 
 Moul. So upon a time they met together at 
 the hold of one Mr. Mischief, (who also wiu a 
 Di.i'x'tonian,) ond there consulted how they 
 nt ...it deliver up Mansoul into the hands of 
 DiaboUi"* a;;:iin. Now some ailvi-.id one way, 
 Hud ■«ome auotlier, every man according to his 
 own liking. At la-st my I..ord La.sciviousncxs 
 pro|MMi>d that some of the l)ialK>lonians in 
 Mansoul should oflur themselves for sorvantn 
 to some of the natives of the town; For, saiil 
 be, if tiicy so do, and Mansoul shall accept of 
 
 tluin, tl.L-y may for us, and for Diabohn oui 
 lord, make the taking of the town of Mansoul 
 more uasy than otherwise it would be. But 
 then stofKl up the Lord Murder, and wiid. 
 This nrny not be done at this time, for Mau- 
 soul is now in a kind of rage because by our 
 friend .Mr. Carnal-security she hath been onc« 
 ensnjired zilnady and made to oilind against 
 her I'rince; and how shall she reconcile her- 
 self unto her LortI again but by the heads of^ 
 these nun? lk'si«les. we kuow that they have 
 in commission to take and shiy ua wherorcr 
 they shall find us; let us, therefore, W- wise aa 
 fo.\es; when we are deail we can d<i them no 
 hurt, but while we live we may. Thu*, when 
 they had tossed the nnitter to anti fro, they 
 jointly agreed tliat a letter shc»uld forthwith be 
 sent away to I)iabolus in their name, l>y which 
 the state of the town of Mansoul should be 
 showed him, and how much it wius under the 
 frowns of their I'rince: We may aUi, Maid 
 some, let him know our intentions, and ask of 
 him his advice in the ca.He. 
 
 So this letter w:us presently framed, the con- 
 tent.s of which were these: 
 
 Tu our great lord, (he prim;- />/■/,,',' ilnrlUng 
 
 below in the in/ernat cave . 
 
 O great father and mighty pr.ncc iMaliolua! 
 We, the true Diabolonians yet remaining in 
 the rebellious town of Man^onl, having ro- 
 ceivtnl our beings from thee and our nourish- 
 ment at thy hands, cannot witli content and 
 quiet endure to behold, as we do this day, how 
 thou art dispraisetl, di»graced, and reproached 
 among the inhabitants of this town; nor is 
 thy long absence at all delightful to us, bo- 
 cause greatly \% our detriment. 
 
 The reiis4)n of this our writing unto our lord 
 is, for that we are not altogether without hope 
 that this town may become thy habitation 
 again; for it is greatly deelined from its i'rinco 
 Kmmanuel, and he is uprisen and is departed 
 from them; yea, and though they send, and 
 send, and send, and send after him to return 
 to them, yet can they not prevail, nor get g«)od 
 words from him. 
 
 There hiui been also of late, ond is yet re- 
 maining, a very great sickness and fainting 
 among them, and that not only u|Min the 
 IMx>rer aort of the town, but ui->n tb- Ionia, 
 captains, ami «■: \wo 
 
 only, who are 1 '; main 
 
 well, lively, and strong;) ao that through their 
 great transgrowion on the one hand, and tlicir 
 dangerous aicknoM on the other, we judge 
 
440 
 
 thev lie opon to thy hand and power. If, 
 therefore, it shall stiuid with thy horrible cun- 
 ning, and with Mie cunning of the rest of the 
 princes with tliee, to come and make an at- 
 tempt to take -Alansoul again, send us word, 
 and we shall, to our utmost power, be ready to 
 deliver it into thy hand; or if what we have 
 Kiid shall not by thy fatherhood be thought 
 best and most meet to be done, send us thy 
 mind in a few words, and we are all ready to 
 follow thy counsel, to the hazarding of our 
 lives f nd what else we have. 
 Gixon finder our hands this day and date 
 above written, after a close consultation 
 at the house of jMr. Mischief, who is yet 
 alive and hath his place in our desirable 
 town of ^lansoul. 
 
 When Mr. Profane (for he Avas the carrier) 
 was come with his letter to Hell-gate-hill, he 
 knocked at the brazen gates for entrance. 
 Then did Cerberus the porter (for he is the 
 keei)cr of that gate) open to Mr. Profane; to 
 whom he delivered his letter which he had 
 brought from the Diabolonians in Mansoul. 
 So he carried it in and presented it to Diab- 
 olus his lord, and said, Tidings, my lord, 
 from. Mansoul — from our trusty friends in 
 Mansoul. 
 
 Then came together, from all places of the 
 den, Beelzebub, Lucifer, Apollyon, with the 
 rest of the rabblcment there, to hear what 
 news from Mansoul. So the letter wa-s broken 
 and read, and Cerberus stood by. When the 
 letter was openly read, and the contents 
 thereof spread into all corners of the den, 
 command was given that without let or stop 
 Deadman's bell should be riftig for joy. So 
 the bell was rung, and the princes rejoiced 
 that Mansoul was like to come to ruin. Now 
 the clapper of the bell went, The town of 
 Mansoul is coming to dwell with us: make 
 room for the town of Mansoul! This bell, 
 therefore, they rang because they hoped that 
 they should have Mansoul again. 
 
 Now when they had performed this their 
 horrible ceremony, they got together again to 
 consult what answer to send to their friends in 
 Mansoul ; and some advised one thing and 
 some another; but at length, because the 
 business required haste, they left the whole 
 business to the prince Diabolus, judging him 
 the most proper lord of the place. So he 
 drew u]) a letter, as he thought fit, in answer 
 to what Mr. Profane had brought, and sent it 
 to the Diabolonians in Mansoul by the same 
 
 BUNYAN'S COMPLETE WORKS. 
 
 hand that had brought theirs to him: and 
 these were the contents thereof: 
 
 To our offspring, the high and mighfy Diabolo- 
 nicDis that rjet dwell in the town of Mansoul, 
 Diabolus, the great prince of Mansoul, vifheth 
 a prosperous issue and conclusion of those many 
 brave enterprises, conspiracies and designs 'hat 
 you, of your love and respect to our honour, 
 have in your hearts to attempt to dc aguijut 
 Mansoul. 
 
 Beloved children and disciples, my Lord 
 Fornication, Adultery, and the rest: We have 
 here, in our desolate den, received, to our 
 highest joy and content, your welcome letter 
 by the hand of our trusty Mr. Profane ; and to 
 show how acceptable your tidings were we 
 rang out our bell for gladness, for we rejoiced 
 as much as we could when we perceived that 
 yet we had friends in Mansoul, and such as 
 sought our honour and revenge in the ruin of 
 the town of Mansoul. We also rejoice to 
 hear that they are in a degenerate condition, 
 have offended their Prince, and that he is 
 gone. Their sickness also pleaseth us, as 
 doth also your health, might, and strength. 
 Glad also would we be, right horribly beloved, 
 could we get this town into our clutches again. 
 Nor will we be sparing of our wit, our cun- 
 ning, our craft, and hellish inventions to 
 bring to a wished conclusion this your brave 
 beginning. 
 
 And take this for your comfort, (our birth 
 and our offspring,) that if we again surprise 
 and take it, we will attempt to put all your 
 foes to the sword, and will make you the great 
 lords and captains of the place. Nor need 
 you fear (if ever we get it again) that we, after 
 that, shall be cast out any more ; for we will 
 come with more strength; and so take faster 
 hold than at the first we did. Besides, it is 
 the law of that Prince which now they own 
 that if we get them a second time they shall 
 be ours for ever. 
 
 Do you therefore, our trusty Diabok.nians, 
 yet more pry into and endeavour to spy out 
 the weakness of the town of Mansoul. We 
 also would that you yourselves do attempt to 
 weaken them more and more. Send us word, 
 also, by what means we had best to attempt 
 the regaining thereof— to wit, whether by per- 
 suasion to a vain and loose life, or whether by 
 tempting them to doubt and despair, or whether 
 by bloAving up the town by the gunpowder of 
 pride and self-conceit. Do you also, O ye brave 
 Diabolonians and true sons of the pit, be 
 
THE HOLY WAR. 
 
 441 
 
 always in riMuitu-ss to make a most liorriil 
 assault within wlien we shall be ready to 
 Btorni it without. Now speed you iti your 
 project and we in our desires to the utmost 
 j>ower rtfour irates ; which is the wish of your 
 threat Dialmlus, Maiisoui'^ enemy, and him 
 that trembler when he thinks of judj;ment to 
 come. All the blessinj;s of the pit be upon 
 you ; anil so we close up our letter. 
 
 Ciiven at the pit's mouth, by the joint con- 
 sent of all the princes of darkness, to be 
 »cnl (to the force ami power that we have 
 vet remaining; in Mansoul) by the hand 
 of Mr. I'rofauc. By me, 
 
 Dl.VBOI.US. 
 
 This letter wjw sent to the l)iabolonians 
 that yet remained in Mansoul, and that yet 
 iiihabite«l the wall, from the dark dungeon of 
 Diabolus, by the hand of Mr. I'rofane, by 
 
 the deep dungeons do propound unto us lhc«e 
 three ways: 
 
 1. Whether we had best to seek its ruin by 
 making of Mansoul l<M»se and vain ; 
 
 2. Or by drivinj; them to doubt and ilcsjair; 
 
 3. Or by endcavourin^i; to bU»w them up 
 with the gun|M>wder of pride and self-cone* it. 
 
 Now, I think if we shall tempt them to 
 pride, that may do somcthint;, and if • e tem[>t 
 theiil to wantonm-s-s, that nniy help. lJi;t, in 
 my mind, if we could drive them into dc«* 
 penition, that would kmxk the nai! on the 
 head ; for then we should have them, in the first 
 place, question the truth of the love of the 
 heart <»f their Prince towartU them; and that 
 will distrust him much. This, if it works well, 
 will make tlitin leave olT quickly their way of 
 sending' |Htitions to him; llu-n farewell earn- 
 est solicitations for help and sup|tly ; for then 
 this conclusion lies nalnrally before them. As 
 whom they also in Mansoul .sent theirs to the [ K<»<*d *'<> nothing a.s do to no purpise. i?o to 
 pit. Now, when this Mr. Profane had made ' Mr. Deceit's plan they unanimuu?*ly did con- 
 
 his return, and was come to Mansoul airain, 
 he went and came as he was wont to the house 
 of Mr. Mi>chief, for there was the conclave 
 and the place where the coniriver» were met. 
 Now, when they saw that their messenger waa 
 returne«l wife and sound, they were greatly 
 glad thereat. Then lie presentwl them his 
 letter which ho hatl brought from Diabolus 
 fi>r tlu-m ; the which, when they had read and 
 considerctl, did much augment their gladness. 
 They a>krd him after the welfare of their 
 friends, a-< how their Lords Diabolus, Lucifer, 
 and lieelzcbub did, with the rent of those of 
 tiic den. To which this Profane made an- 
 swer, Weil, well, my lords; they are well, even 
 a.s well as can be in their place. They also, 
 said he, did ring for joy at the reading of your 
 letter, an you will perceive by this when you 
 read it. 
 
 Now, as was said, when they had read their 
 letter, and perceived that it encouraged them 
 •n their work, they fell to their way of eon- 
 triviri,' :i/iin how they might complete their 
 lii.ilM>.,,ii,ai) denign U|>oii Mansoul. And the 
 first thing that they agreed u|Min was, to keep 
 all things from Mansoul as close a.H they could. 
 Let it not be known, let not Man.-toul bo ac- 
 quainte«i with what we design against it. The 
 nest thinij w.ns how or by what means they 
 should try to bring to pans the ruiri and over- 
 throw of Man<oul ; ami one said after this 
 nianner, ami another after that. Then stfHxl 
 u|) Mr. l>eceit and said. My right Diabolo- 
 nian friends, our lords and the ) igb ones of 
 
 I sent. 
 
 I Then the ne.\t question was, Hut how shall 
 we do to bring this our project to pax-? And 
 it was answered by the same gentleman that 
 this might be the best way to do it: Kven let, 
 quoth he, so nuiny of our friends as are willing 
 to venture themselves for the promoting of 
 their prince's cause disguise themselvi-s with 
 apparel, change their names, and go into the 
 market like far-countrymen, and protl'er to let 
 tiiemselves for servant.s to the famous town of 
 Mansoul, and let them pretend to <lo for their 
 nia.stors a.** beneficially :i.h may be; for by so 
 doing they may, if Man.soul shall hire them, 
 in little time so corrupt and delile the cor|M)ra' 
 tion that her now Prince shall be not only 
 further otlVtided with them, but in conclusinn 
 shall spew them out of his mouth. And when 
 this is done our prince Diabolus shall prey 
 upon them with ea.se; yea, of themselveM they 
 shall fall into the mouth of the eater. 
 
 This project wju» no WK)ner pro|>oun<Ied bat 
 was as readily accepted, and forwaid were all 
 Dialxdonians now to engage in s<i delicate au 
 enterprise; but it was not thought fit thai all 
 should do thus, wherefore they pitchetl uf on 
 two or three — namely, the Loni (.*ovetousii«t, 
 the Lortl Lascivtousne««, and the I^>nl .Xiigtr, 
 The Lonl C'ovetou»nes» called him-elf by tii« 
 name of Prmlent-thrifty ; the Lord I 
 IH-Trt calleil hims«'lf by the name o| li 
 mirth; and the I./ird Anger called himsell by 
 the name of Cto<Nl-zea]. 
 iso, u{>on a markct-Uay, they came into th« 
 
442 
 
 BUy VAN'S COMPLETE WORKS. 
 
 market-place. Tlirce lusty fellows they were 
 to look on, and they were clothed in sheep's 
 rH«set, which was also now in a manner as 
 white as were the white rohes of the men of 
 Rfansoul. Now the men could speak the lan- 
 guage of Mansoul well. So when they were 
 com'e iuto the market-place, and had oflfered to 
 let themselves to the townsmen, they were 
 presently taken up, for they asked but little 
 wages and promised to do their masters great 
 service. 
 
 :Mr. Jlind hired Prudent-thrifty, and Mr. 
 CnxJly-lear hi rc-d Good-zeal. True, that fellow, 
 llarniless-mirth, did hang a little in hand, and 
 could not so soon get him a master as the 
 others did, because the town of Mansoul was 
 now in Lent ; but after a while, because Lent 
 was almost out, the Lord Will-be-will hired 
 Harm less-mirth, to be both his waiting-man 
 and lackey; and thus they got them masters. 
 
 These villains now being got thus far into 
 the houses of the men of j\Iansoul, quickly 
 began to do great mischief therein ; for, being 
 filtliy, arch, and sly, they quickly corrupted 
 the families where they were; yea, they tainted 
 their masters much, especially this Prudent- 
 thrifty and him they call Harmless-mirth. 
 True, he that went under the vizor of Good- 
 zeal was not so well liked of his master, for he 
 quickly found that he was but a counterfeit 
 rascal ; the which when the fellow perceived^ 
 with speed he made his escaj)e from the house, 
 or I doubt not but his master had hanged 
 him. 
 
 Well, when these vagabonds had thus far 
 carricil <»n their design, and had corrupted the 
 town as nmch as they could, in the next place 
 they considered with themselves at what time 
 their prince Diabolus without and themselves 
 within the town should make an attempt to 
 Bcize upon Mansoul ; and they all agreed upon 
 this, that a market-day should be best for that 
 work; for why? Then will the townsmen be 
 busy in their ways; and always take this for a 
 rule. When {)€ople are most busy in the world 
 they le:ist fear a suri)rise. We also then, said 
 they, shall be able with less suspicion to gather 
 cursolves t gether for the work of our friends 
 and lords ; yea, on such a day, if we shall at- 
 tempt our work and miss it, we may, when 
 they shall give us the rout, the better hide our- 
 selves in the crowd and escape. 
 
 Tl cse things being thus far agreed upon by 
 them, they wrote another letter to Diabolus, 
 and *ent it by the hand of Mr. Profane; the 
 contcQts of which were these: 
 
 The Lords of Looseness send to the great ani 
 
 high Diabolus, from our de)is, caves, holes, and 
 
 strongholds in and about the wall of the town 
 
 of Mansoul, greeting : 
 
 Our great lord and the nourisher of our 
 lives, Diabolus! How glad we were when we 
 heard of your fatherhood's readiness to com2:)ly 
 with us and help forward our design in our at- 
 tempt to ruin Mansoul none can tell but those 
 who, as we do, set themselves against all ap-^ 
 pearance of good when and wheresoever we 
 find it. 
 
 Touching the encouragement that your, 
 greatness is pleased to give us to continue tc 
 devise, contrive and study the utter desolation 
 of Mansoul, that we are not solicitous about, 
 for we know right well that it cannot but be 
 pleasing and profitable to us to see our ene- 
 mies and them that seek our lives die at our 
 feet or fly before us. We therefore are still 
 contriving, and that to the best of our cunning, 
 to make this work most facile and easy to your 
 lordship and to us. 
 
 First, we considered of that most hellishly 
 cunning, compacted threefold jDroject that by 
 you was propounded to us in your last ; and 
 have concluded that though to blow them up 
 with the gunpowder of pride would do well, 
 and to do it by tempting them to be loose and 
 vain would help on, yet to contrive to bring 
 them into the gulf of desperation, we think, 
 will do best of all. Now we, who are at your 
 beck, have thought of two ways to do this: 
 first, we, for our parts, will make them as vile 
 as we can, and then you with us, at a time ap- 
 pointed, shall be ready to fall upon them with 
 the utmost force. And of all the nations that 
 are at your whistle, we think tha.t an army of 
 Doubters may be the most likely to attack and 
 overcome the town of Mansoul. Thus we shall 
 overcome these enemies, else the \ni shall open 
 her mouth upon them, and desperation shall 
 thrust them down into it. We have also, to 
 eflect this so-much-wished design, sent already 
 three of our trusty Diabolouiaus among them ; 
 they are disguised in garb, they have changed 
 their names, and are now accepted of them — to 
 wit, Covetousness, Lasciviousness, and Auger, 
 The name of Covetousness is changed to Pru- 
 dent-thrifty, and him Mr. Mind has hired, and 
 is almost become as bad as our friend, 
 
 Lasciviousness has changed his name to 
 Harmless-mirth, and he is got to be the Lord 
 Will-be-will's lackey, but he has made his 
 master very wanton. Anger changed his name 
 into Good-zeal, and was entertained by Mr. 
 
TUE HOLY WAR. 
 
 413 
 
 Oodly-fear, but the peevish old gentleman took 
 j)ei>l)er in liis nose and tunud our cont|>union 
 out of iiis house. Nay, he has informed us 
 since that he run away from iiim, or else his 
 old master had hanged him u|> for liis labour. 
 
 Now these have mueh helped forward our 
 work and design upon Mansoul ; for, notwith- 
 (>tanding the spite and (juarreUomo temper of 
 llio old gentleman last mentioned, tite other 
 two ply their business well and are like to 
 ripen the work apace. 
 
 Our next proji-ct is, that it be eoneluded that 
 you come upon the town upon a markel-day, 
 and that when they are upon the heat of their 
 business; for then, to be sure, they will be 
 mo.it secure, and least think that an assault 
 will be made uj>on them. They will also at 
 Buch a time be lens able to defend lhem:»elves 
 and to olVend you in lue prosecution of our de- 
 sign. And we, your trusty (and we are sure 
 your beloved) onc^, shall, when you make 
 your furious a.ssnult without, be ready to second 
 the busines.s within. So shall we, in all like- 
 lihotnl. be able to put Mansoul to utter confu- 
 sion, and to swallow them up before they can 
 come to themselves. If your serpentine heads, 
 most subtle dragons and our highly e>teemed 
 lords, can find out a better way than iWxi, let 
 ns quickly know your minds. 
 
 To the monsters of the infernal cave, from 
 the house of .Mr. Mischief in Mansoul, by 
 the hand of Mr. i'rofane. 
 
 Now, all the while that the raging ninagates 
 and hellish Diabolonians were thus contriving 
 the ruin of the town of Mansoul, they — to wit, 
 the poor town it.sclf — were in a «ul and woeful 
 case; partly b«'cause they had so grievously 
 otlcnded Shadilai and his S<jn, ami partly be- 
 cause that the enemies thereby got strength 
 within them afresh ; and also becaus4\ though 
 they liad by many |>etilions made suit to the 
 Prince PImmanuel, and to his Father Shaddai 
 by him, for their panlon and favour, yet hith- 
 ert'> obtaiiKil they not one smile; but eontrari- 
 wia-, through the craft and subtility of the 
 domestic IHnbolonians, their ch>ud was made 
 fo grow blacker and blacker and their Km- 
 : rinuel to stand at further distance. 
 
 The sickncw al.s4) still greatly raged in Man- 
 Biml, both among the captains and the inhab- 
 itantMof the town: their enemies, and their en- 
 cjnies only, were now lively and strong, and like 
 to U-conie the head whilst Mansoul wa.4 made 
 the tail. 
 
 Bv this time the lctt<>r lost mentioned, that 
 
 w;us written by the l»ial.oloiiiuns that yet 
 lurkcil in the town of Man>oid, wjls conveyed 
 to Diabolus in the black den by the hand of 
 •Mr. I'rofane. lie carrietl the letter by Hell- 
 gate-hill, as afore, and conveyed it by L'erberu* 
 to his lord. 
 
 liut when Cerberus and Mr. Profane met 
 they were jjresontly as great as beggars, and 
 thus they fell into discourse alxiUt Mansoul 
 and about the project against her. 
 
 Ah ! old friend, ijuoth Cerberus, art thou 
 come to Jlell-gate-hill again! By St. Mary, I 
 am glad to see thee. 
 
 J*ro/ane. Yes, my lord, I am come again 
 about the concern* of the town of Mansoul. 
 
 Ccrbcruf. Trithef tell me what condition ia 
 that town of Mansoul in at present? 
 
 Profmie. In a brave condition, my lortl, for 
 us and for my lords the lortLs of this |)l.ice, I 
 trow; for they are greatly decayed as to grxlli« 
 ncss, and that is as well as our hearts can wish ; 
 their Lord is greatly out with them, and tliat 
 doth also please us well. We have alreatly 
 als4) a fi>ot in their dish, for our l>ial>olonian 
 friends are laid in their bosoms, ami whit do 
 we lack but to be masters of the place? 
 
 Besides, our trusty friends in Mansoul art 
 daily plotting to betray it to the lords of this 
 town; also the sickness rages bitterly among 
 them, and, that which make;i up all, we ho|>e 
 at last to prevail. 
 
 Then said the dog of Ilell-gnte, No time 
 like this to a».sault them : I wi.<«h that the en- 
 terprise be followed close, and that the succccn 
 desirinl may be soon cfTectcd. Yea, I wish it 
 for the poor Diabolonians' sakcA that live in 
 the continual fear of their lives in the traitor- 
 ous town of Mansoul. 
 
 rroj'anr. The contrivance is almost fin i.shcd; 
 the lords inMansoul that arc DiaUdonianM 
 arc at it day and night, and the othen* arc like 
 silly doves that want heart to be concerncU 
 with their state and tocoasider that ruin is at 
 hand. Besides, you may, yea, must think, 
 when you put all things togeth<T. that thero 
 are nuiny reasons that prevail witli I>ialMilus to 
 make what haste he can. 
 
 Cerbenu, Thou hast said as it is : I am glad 
 things arc at this pass. Go in, my brave Pro- 
 fane, to my lords; they will give thee for thy 
 welcome as good a coranlo as thU kin;;dom will 
 atfonl. I have sent thy letter in 
 
 Then Mr. Profane went int. .ind 
 
 his lor«l Diabolus met him and saluted imn with, 
 "Welcome, my trusty servant! I ha\c l>cc« 
 made glad witlt thy letter." The rc*t of the 
 
444 
 
 lords of the pit gave him also their salutations. 
 Then Profane, after obeisance made to them 
 all, said, " Let Mansoul be given to my lord 
 Diabolus, and let him be her king for ever." 
 And witli tliat tlie yawning gorge of hell gave 
 so loud and liideous a groan (for that is the 
 music of that place) that it made the moun- 
 tains about it totter as if they would fall in 
 pieces. 
 
 Now after they had read and considered the 
 letter, tlicy consulted what answer to return ; 
 and the first that spake to it was Lucifer. 
 
 TlicMi said he, The first project of tlie Diab- 
 olonians in :\Iansoul is like to be lucky and to 
 take— to wit, that they will, by all the means 
 they can, make Mansoul yet more vile and 
 filthy ; no way to destroy a soul like this ; our 
 old friend Balaam went this way, and pros- 
 pered many years ago ; let tliis therefore stand 
 with us lor a maxim, and be to Diabolonians 
 for a general rule in all ages, for notliing can 
 make this to fail but grace, in which I would 
 hope that this town has no share. But 
 whether to fall upon them on a market-day 
 because of their cumber in business, that I 
 would sliould be under debate. And there is 
 more reason why this head should be debated 
 than why some other should, because upon 
 this will turn the whole of what we shall at- 
 tempt. If we time not our business well, our 
 whole project may fail. Our friends the Diab- 
 olonians say that a market-day is best, for then 
 will Mansoul be most busy and have fewest 
 thouL'lits of a surprise. But what if they 
 Bhould double their guards on those days? 
 (and methinks nature and reason would teach 
 them to do it,) and what if they should keep 
 such ;t watch on those days as the necessity of 
 their i>resent case doth require? Yea, what if 
 their men should be always in arms on those 
 days? Then you may, my lords, be disap- 
 pointed in j'our attempts, and may bring our 
 friends in the town to utter danger of unavoid- 
 able ruin. 
 
 "■ Tiu-n s;iid the great Beelzebub, There is 
 something in what my lord hath said, but his 
 conjecture may or may not fall out. Nor hath 
 my lord laid it down as that which must not 
 be receded from, for I know that he said it 
 only to provoke to a warm debate thereabout. 
 Tliereft)re we must understand, if we can, 
 whether the town of Mansoul has such sense 
 aim knowledge of her decayed state, and of the 
 design that we have on foot against her, as 
 doth provoke her to set watch and ward at her 
 gate" and to double them on market-days. 
 
 BU^YAN'S COMPLETE WORKS. 
 
 But if, after inquiiy made, it shall be found 
 that they are asleep, then any day will do, but 
 a market-day is best; and this is my judgment 
 in this case. 
 
 Then quoth Diabolus, How should we know 
 this? And it was answered, Inquire about it 
 at the mouth of Mr. Profane. So Profane was 
 called in and asked the question, and he made 
 his answer as follows : 
 
 My lords, so far as I can gather, this i? at 
 present the condition of the town of Mansoul : 
 they are decayed in their faith and love ; Em- 
 manuel their Prince has given them the back; 
 they send often by petition to fetch him again, 
 but he maketh not haste to answer their re- 
 quest; nor is there much reformation among 
 them. 
 
 Diabolus. I am glad that they are backward 
 to a reformation, but yet I am afraid of their 
 petitioning. However, their looseness of life 
 is a sign that there is not much heart in what 
 they do, and without the heart things are little 
 worth. But go on, my masters : I will divert 
 you, my lords, no longer. 
 
 Beelzebub. If the case be so with Mansoul as 
 Mr. Profane has described it to be, it will be 
 no great matter what day we assault it ; nor 
 their prayers nor their power will do them 
 much service. 
 
 When Beelzebub had ended his oration, 
 then Apollyon did begin. My opinion, said 
 he, concerning this matter is, that we go on 
 fair and softly, not doing things in a hurry. 
 Let our friends in Mansoul go on still to pol- 
 lute and defile it, by seeking to draw it yet 
 more into sin, for there is nothing like sin to 
 devour Mansoul. If this be done, and it takes 
 effect, Mansoul of itself will leave off to watch, 
 to petition, or any thing else that should tend 
 to her security and safety; for she will forget 
 her Emmanuel, she will not desire his com- 
 pany ; and can she be gotten thus to live, her 
 Prince will not come to her in haste. Our 
 trusty friend, Mr. Carnal-security, with one of 
 his tricks, did drive him out of the town, and 
 why may not my Lord Covetousness and my 
 Lord Lasciviousness, by what they may do, 
 keep him out of the town? And this I will 
 tell you, (not because you know it not,) that 
 two or three Diabolonians, if entertained and 
 countenanced by the town of Mansoul, will" do 
 more to the keeping of Emmanuel from them, 
 and towards making of the town of Mansoul 
 your own, than can an army of a legion that 
 should be sent out from us to withstand him. 
 
 Let, therefore, this first project that our 
 
THE HOLY WAR. 
 
 445 
 
 friends in Man.soul have set on foot be strongly 
 and diligently carried yn with all cunning and 
 craft iniai^inable ; and let them send contin- 
 ually, under one puise or anotlier, more ami 
 other of their men to play with the |)eo|»le of 
 Mansoul ; and llieii perhaps we shall not need 
 to Im? at the charge of making a war upon 
 them ; or if that must of necessity be done, yet 
 the more Hinful they are, the less able, to be 
 sure, they will be to resist us, and then the 
 more easily we shall overcome tiiem. And 
 besidis, suppose (and that is the wor.'^t that 
 can be sU]iposed) that Kmmanuel should come 
 to them again, why nuiy not the same means, 
 or the like, drive him from them once more? 
 Vea, why may he not, by their hijwe into that 
 hin airain, be driven from them for ever for the 
 Bake of which he was at tlie first driven from 
 them for a seiusoii ? And if this should happen, 
 then away go with him his rams and his 
 ■ing<*, his captains, his soldiers, and he leav- 
 vih MauMjul naked and bare. Yea, will not 
 this to»vn, when she sees herself utterly for- 
 ijiken "if her Prince, of her own ucconl open 
 her gates again unto you? Hut this mu.>t be 
 done by time; a few days will not eflect so 
 great a work jis this. 
 
 So ?oon as Apollyon had made an end of 
 speaking, Diubotus bi-gan to blow out his own 
 malice and to plead his own cause; and lie 
 Kiid : My lords and powers of the cave, n>y true 
 and trusty friends, I have with much impa- 
 tience, as lK*comes me, given ear to your hiug 
 and tedious orations. Hut my furious gorge 
 and empty paunch so lusteth after a rej>os- 
 session of my famous town of Mansoul that, 
 whatever comes on't, I can wait no longer to 
 see the events of lingering projects. I must, 
 and that without further delay, seek by all 
 means I can to fill my insatiable gulf with the 
 soul and b«xly of the town of .Mansoul. There- 
 fore lend me your heaths, your hearts, and your 
 help, now I am going to recover my town of 
 Man^o.d. 
 
 When the lords and princes of the pit saw 
 the Ihiming di-sire that wtts in I>ial»<>lus to de- 
 tour the miserable town «if Mansoul, they Ie!"t 
 off to raise any nu»re objirtions, but consented 
 to lend iiim what strength they could ; though, 
 had .\i>ollyon'8 advice been taken, thry had far 
 more tearfully distrcusetl the town of Mansiiul. 
 Uut, I say, they were willing to lend him what 
 strength they could, not knowing what nei-«l 
 they might have of him when they should en- 
 gage for thcmselvo* as he. Wherefore they 
 fell to advising about the ocxt thing propound* 
 
 ed — to wit, what soldiers there were, ami also 
 how many, with whom Diab«iliLs should go 
 against the town of Mansoul to take it ; and 
 alter S4»me debate it wiLs concluded, according 
 iLs ill the letter the Diaboloiiians had suggest- 
 ed, that none wits more fit for that ex|KHlilion 
 than an army of torriblo DoubterM. They 
 therefore concluded to send against Mansoul 
 an army of sturdy Doubters. The mimWT 
 thought lit to be employed in that service wad 
 between twenty and thirty thousand. Si, thi "l, 
 the rt^ult of that great council of those high 
 ami mighty loids wilm, that Diabolus slumld, 
 even now, out of hand, beat up his drum for* 
 men in the land of Doubting, (which land licth — 
 upon the confim-s of the |dace called Hell galo- 
 hill,) — for men that might be employed by 
 him against the miserable town of .Miiii»oul. 
 It wiLS also conclu<l(<l that these lords them- 
 selves shouhl help him in the war, ami that 
 they would, to tiiat end, head and manage his 
 men. So they drew up a letter, and sent it 
 back to the Diabolonians that lurked in Man- 
 .soul, and that waited for tlie back coming of 
 Mr. Trofaiie, to signify to them into what 
 uiethiMl and forwardnexs they at present had 
 put their design ; the contents whereof follow : 
 
 Prom the dttrl ami horrible dumjrona of lltll^ 
 
 Diabolui, with all thf tociciy of Ihe princet qf 
 
 darlneM, gentU to our truiUy ones in and about 
 
 the trails of Ihe loim of Mansoul, now im' 
 
 jMitirnthj icailing for our r h aiwwrr 
 
 to their venomous and m _ us desi'jn 
 
 atjainst the town of Mansoul: 
 
 Our native ones, in wliom from day to day 
 
 we boast, and in whose actions all the year 
 
 long we do greatly delight our>«elvi-s! we re- 
 
 ceiveil your welcome because highly esteemed 
 
 letter at tlie haml of our triisly and greatly 
 
 beloveil, the old gentleman .Mr. rrofane, and 
 
 do give you to understand that when we had 
 
 broken it up, and had read the contents thereof, 
 
 (to your amazing memory be it s|H)ken,) our 
 
 yawning, holluw-lndlie*! place where we are 
 
 nia<le so hideous and yelling a noise for joy 
 
 that the nuiuntuins that stand round alxtut 
 
 llell-gate-hill had like to have Ix-en shaken to 
 
 pieces at the sound thereof. 
 
 We could ahn) do no less than admire your 
 faithfulniiM to us, with the greulnc!** of thai 
 subtlety that now hath showitl ii/i^lf to \fc in 
 your heads to serve iigni»i-t tl><- t<>»u of Man- 
 wiul. For you have i ••ni-id- 
 
 leot a method for uur j iu>t tluU 
 
 rebelUotu people that a more ctTcctual c anooi 
 
146 
 
 BUNYAN'S COMPLETE WORKS. 
 
 be thoufrht of by all the wits of hell. The 
 proposals therefore which now at last you have 
 Kent U.S, since we saw them, we have done little 
 else but highly approve and admire them. 
 
 Nay, we shall, to encourage you in the pro- 
 fundity of your craft, let you know that at a 
 full iLsscnibly and conclave of our princes and 
 principalities of this place your project was 
 discoursed and tossed from one side of our cave 
 to tlie otlicr by their mightinesses ; but a better 
 and, as was by themselves judged, a more fit 
 and jiropcr way by all their wits could not be 
 invented to surprise, take, and make our own 
 'the rebellious town of Mansolil. 
 
 Wherefore, in fine, all that was said that 
 varied from what you had in your letter pro- 
 pounded fell of itself to the ground, and yours 
 only was stuck to by Diabolus the prince; yea, 
 his gaping gorge and yawning paunch were 
 on fire to put your invention into execution. 
 
 We therefore give you to understand that 
 our stout, furious, and unmerciful Diabolus is 
 raising for your relief and the ruin of the re- 
 bellious town of Mansoul more than twenty 
 thousand Doubters to come against that people. 
 Tliey are all stout and sturdy men, and men 
 that of old have been accustomed to war. I 
 t>ay he is doing of this work of his with all the 
 speed he can, for his heart and spirit are en- 
 gaged in it. We desire, therefore, that as you 
 have hitherto stuck to us, and given us both 
 advice and encouragement, that you still will 
 prosecute our design ; nor shall you lose, but 
 be gainers thereby; yea, we intend to make 
 you the lords of Mansoul. 
 
 One tiling may not by any means be omitted : 
 that is, those with us desire that everj' one of 
 you that are in Mansoul would still use all 
 your power, cunning, and skill, with delusive 
 persuasions, yet to draw the town of Mansoul 
 into more sin and wickedness, even that sin 
 may be finished and bring fortli death. 
 
 For thus it is concluded with us: that the 
 more vile, sinful, and debauched the town of 
 Mansoul is, the more backward will be their 
 Emmanuel to come to their help, either by 
 presence or other relief; yea, the more sinful, 
 the more weak, and so the more unable, will 
 they be to make resistance when we shall make 
 our a-ssault ujion them to swallow them up; 
 yea, they may cause that their mighty Shaddai 
 himself may cast them out of his protection, 
 yea, and send for his captains and soldiers 
 home with his slings and rams, and leave them 
 naked and bare ; and then the town of Man- 
 soul will of itself open to us, and fall as the 
 
 fig into the mouth of the eater ; yea, to bo sure 
 that we then with a great deal of ease shall 
 come upon her and overcome her. 
 
 As to the time of our coming upon Mansoul, 
 we as yet have not fully resolved upon tliat, 
 though at present some of us think as you that 
 a market-day, or a market-day at night, will 
 certainly be the best. However, do you be 
 ready, and when you shall hear our roailig 
 drum without, do you be as busy to make il.e 
 most horrible confusion within. So ':haU 
 IMansoul certainly be distressed before and be- 
 hind, and shall not know which way to betake 
 herself for help. My Lord Lucifer, my Lord 
 Beelzebub, my Lord Apollyon, my Lord Le- 
 gion, with the rest, salute you, as does also my 
 Lord Diabolus; and we wish both you, with 
 all that you do or shall possess, the very self- 
 same fruit and success for their doing as we at 
 present enjoy for ours. 
 
 From our dreadful confines in the most fear- 
 ful pit we salute you, and so do those many 
 legions here with us, Avishing you may be 
 as hellishly prosperous as we desire to be 
 ourselves. By the letter-carrier, Mr. Pro- 
 fane. 
 
 Then Mr. Profane addressed himself for his 
 return to Mansoul with his errand from the 
 horrible pit to the Diabolouians that dwelt in 
 that town. So he came up the staii-s from the 
 deep to the mouth of the cave where Cerberua 
 was. Now when Cerberus saw him, he asked 
 how matters went below about and against the 
 town of Mansoul. 
 
 Profane. Things go as well as we can expect. 
 The letter that I carried thither was highly ap- 
 proved and well liked by all my lords, and I 
 am returning to tell our Diabolouians so. I 
 have an answer to it here in my bosom that I 
 am sure will make our masters that sent me 
 glad; for the contents thereof are to encourage 
 them to pursue their design to the utmost, and 
 to be ready also to fall on within when tliey 
 shall see my Lord Diabolus beleaguering the 
 town of Mansoul. 
 
 Cerberus. But does he intend to go against 
 them himself? 
 
 Profane. Does he! Ay, and he will take 
 along with him more than twenty thousand, 
 all sturdy Doubters and men of war — picked 
 men from the land of Doubting — to serve him 
 in the expedition. 
 
 Then was Cerberus glad, and said, And are 
 there such brave preparations a-making to 
 go against the miserable town of Mansoul? 
 
THE HOLY ir.J/J. 
 
 447 
 
 U'liuld I niiglit be put at the hoa<l of a thuu- 
 Band of thtiii, tluit I might also show my vahjiir 
 against the famous town of Mausoul ! 
 
 J'to/itiie. Yourwi>h may eo»»e to pass; you 
 look like one that has mettle enough, ami my 
 lord will have with him those that are vnlinnt 
 and stout. IJut my business re<juires hiuste. 
 
 Cerbn-u!*. Ay, so it does. Speed thee to the 
 town of Mansoul with all the deepest misehiefs 
 that this place can alVord thee. An<l when 
 tliou shalt rome to the house of Mr. Mi«.chief, 
 till* place where the l>iabolonians meet to plot, 
 tell them that LVrberud doth wish them hi.4 
 Borvice, and that if he may lie will with the 
 army c«>me up against the famous town f)f 
 Mansoul. 
 
 Projaitr. That I will. And I know that my 
 lortls that are tliere will be glad to hear it and 
 to see you also. 
 
 So after a few more of such kind of compli 
 meuta, Mr. I'rofane took leave of his friend 
 Cerberus, and Cerberus again, with a thousand 
 of their i»it-wishes, bid him Iniste wi'h all 
 iipeetl to his masters; the which when he had 
 heard he made obeisance, and began to gather 
 up his heels to run. 
 
 TluLs therefore he returned and came to 
 Mansoul, and going a.s afore to the house of 
 Mr. Mischief, there he found the Diabolonians 
 a-s-scmbkHl and waiting for his return. Now, 
 when he w:ls come and lunl presented himself, 
 he deliveri"*! to them his letter, and adjoinol 
 thi."» compliment to them therewith: "My 
 lortls, from the confuu»s of the pit the high 
 and mighty principalities and powers of the 
 den Siilute you here, the true Dialxdonians of 
 the town of Mansoul; wishing you always the 
 most proper of their bene<lic;iMns for the great 
 service, high attempts, ami brave achievementit 
 that you have put younM.'lves u|)on for the rc- 
 Btorijig to our prince Diabolus the famous town 
 of Mansoul." 
 
 This wa-s therefore the present state of the 
 miserable town of Manr><>ul; she had offended 
 her Trince, and he w;us gone; she had encour- 
 aged the powers of hell, by her fo<»lishnesw, to 
 como agaiiutt her to w.>ck her utter destruc- 
 tion. 
 
 True, the town of Mansoul wjlh <M>n)ewhat 
 made sensible «>f her sin, but the I)ialM>l<>nians 
 were gotten into her Ixiwels; she cri"-*!, but 
 Emmanuel was gone, nnd her cries did not 
 f'teh him OA yet again. Ikrsitli-s, she knew not 
 
 lethcr ever or never ho wnuM return and 
 come to his Mansoul again; nor«!id thry know 
 thepowcr an 1 inJustr}* of the enemy, nor how 
 
 forward they were to put in execution that plot 
 of lu'll that they hiul devisi>d against her. 
 
 They did indetil still send petition after pe- 
 tition to the IVince. but he answere«l all with 
 silence. They ditl neglect reformation, and 
 that wa.-! as Diaboltm would liave it; for he 
 knew if they regardnl iniijuity in thtir heart 
 their King wouhl not hear their prayer; lhe» 
 therefore still grew weaker nnd weaker, oiid 
 were !is a rolling thing In-fore the whirlwind. 
 They crie<l to their King for help, and laid 
 Diabolonians in their IxMonis. What tlicro» 
 fore should a King do to them? Yea, \\\tr% 
 8eeme«l now to be a mi.xture in Mansoul; the 
 Diabolonians and the Mansoulians wouM wall 
 the streets together. Yea, they began to seek 
 their peace, for they thought that since the 
 .sickness had been so mortal in Man.soul, it waa 
 in vain to go to handy-gripes with thorn. Kc- 
 .sidi's, the weakness of Mansoul was the 
 strength of their enemies, and the sins of 
 Mansoul the advantage of the Diabolonians. 
 The foes of Mansoid also now began to promise 
 themselves the town for a possession ; there w:is 
 no great diirercncc now betwixt Mansoul iaiu 
 and I)i.d)oloninns; both seemed to be mostcni 
 of Mansoul. Yea, the Diabolonians increased 
 and grew, but the town of Man.soul diminished 
 greatly. There was more than eleven thou- 
 S4ind <if n>en, women, and children that diwl by 
 the sickness in Mansoul. 
 
 Hut now, IIS Shaddai would have it, there 
 was one whose name was Mr. Tni'-well, a great 
 lover of the people of Mansoul ; and he, aa 
 his manner wtus, did go listening up and down 
 in Mansoul, to see and to hear, if at any time 
 he might, whether there was any d«>sign against 
 it or no. For he was always a jealous man, 
 and feared some nnschief nonietimes would 
 befall it, either from the Diabolonians within or 
 from some jKiwer without. Now upon a time 
 it s<j happened, as Mr. l*r)*-wHl went listening 
 here and there, that he lighted upon a place 
 calletl Vile-hill in Mansoul, where Diabolo- 
 nians usihI to meet; so, hearing a muttering 
 (you must know that it was in the night, ,> he 
 softly drew near to hear; nor had he atnod 
 long un«h'r the house-end, (for there st^xxl a 
 house there,) but he heanl one ronfidi-ntly af- 
 firm that it was not or would ii' ' l>c- 
 f«»re Dialxjlus should p<»<^m->.h bin , at 
 Mansoul, and that then the Di . lid 
 intend to put all Mansoulians • rd, 
 and would kill nnd di<«>troy the King's rapiaioa 
 and drive all his soldier* out of the town. 
 
 He said, moreover, that he knew there wer* 
 
448 
 
 BUNYAN'S COMPLETE WORKS. 
 
 about twenty thousand figbting men prepared 
 by Diabolus for the accomplishing of this de- 
 Bi<rn : and that it would not be months before 
 th'c-y all should see it. When Mr, Pry-well 
 had' heard this story, he did quickly believe it 
 was true ; wherefore he went forthwith to my 
 lord mayor's house and acquainted him there- 
 with ; who, sending for the subordinate 
 preacher, brake tlie business to him, and be as 
 soon gave the alarm to the town, for be was 
 now the chief preacher in Mansoul, because as 
 yet my lord secretary was ill at ease. And 
 this was the way that the subordinate preacher 
 did take to alarn) the town therewith : The same 
 hour he caused the lecture-bell to be rung; 
 80 the people came together; he gave them 
 then a short exhortation to watchfulness, and 
 made Mr. Pry-well's news the argument there- 
 of. For, said he, an horrible plot is contrived 
 against Mansoul, even to massacre us all in a 
 day ; nor is this story to be slighted, for Mr. 
 Pry-well is the author thereof. Mr. Pry-well 
 w:is always a lover of Mansoul, a sober and 
 judicious man, a man that is no tattler, no 
 raiser of false reports, but one that loves to 
 look into the bottom of matters, and talks 
 nothing of news but by very solid arguments. 
 
 I will call him, and you shall bear him 
 your ownselves. So he called him, and he 
 came and told his tale so punctually, and af- 
 firmed its truth with such ample grounds, that 
 Mansoul fell presently under a conviction of 
 the truth of what be said. The preacher also 
 backed him, saying, " Sirs, it is not irrational 
 for us to believe it, for we have provoked 
 Shaddai to anger and have sinned Emmanuel 
 out of the town. We have had too much cor- 
 respondence with Diabolonians, and have for- 
 saken our former mercies ; no marvel then if 
 the enemy both within and without should 
 design and plot our ruin ; and what time like 
 this to do it ? The sickness is now in the town, 
 and we have been made weak thereby. Many 
 a good-meaning man is dead, and the Diabolo- 
 nians of late grow stronger and stronger. 
 
 " Besides," quoth the subordinate preacher, 
 " I have received from this good truth-teller 
 this one inkling further, that he understood 
 by those that he overheard that several letters 
 have lately passed between the furies and the 
 Diabolonians in order to our destruction." 
 Wiicn Mansoul heard all this, and not being 
 able to gainsay it, they lifted up their voice 
 and wept. j\Ir. Pry-well also, in the presence 
 of the townsmen, confirmed all that their sub- 
 ordinate preacher had said. W^herefore they 
 
 now set afresh to bewail their folly, and to a 
 doubling of petitions to Shaddai and his Sou. 
 They also brake the business to the captains, 
 high commanders, and men of war in the town 
 of Mansoul, entreating them to use the means 
 to be strong and to take good courage, and 
 that they would look after their harness and 
 make themselves ready to give Diabolus bat- 
 tle by night and by day, should he come, as 
 they were informed he would, to beleaguer ' be 
 town of Mansoul. 
 
 W^hen the captains heard this, they being 
 always true lovers of the town of Mansoul, 
 what do they but like so many Samsons they 
 shake themselves, and come together to consult 
 and contrive how to defeat those bold and 
 hellish contrivances that were upon the wheel, 
 by the means of Diabolus and bis friends, 
 against the now sickly, weakly, and much im- 
 poverished town of Mansoul ; and they agreed 
 upon the following particulars : 
 
 1. That the gates of Mansoul should be kept 
 shut and made fast with bars and locks ; and 
 that all persons that went out or came in 
 should be very strictly examined by the cap- 
 tains of the guards, to the end, said they, that 
 those that are managers of the plot among us 
 may, either coming or going, be taken, and 
 that we may also find out who are the great 
 contrivers, amongst us. of our ruin. 
 
 2. The next thing was, that a strict search 
 should be made for all kinds of Diabolonians 
 throughout the whole town of Mansoul, and 
 that every man's house fi'om top to bottom 
 should be looked into, and that, too, house by 
 house, that if possible a further discovery 
 might be made of all such among them as had 
 a hand in these designs. 
 
 3. It was further concluded upon that where- 
 soever or with whomsoever any of the Diabo- 
 lonians were found, that even those of the 
 town of Mansoul that had given them house 
 and harbour should to their shame and the 
 warning of others make penance in the open 
 place. 
 
 4. It was moreover resolved by the famous 
 town of Mansoul that a public fast and a day 
 of humiliation should be kept throughout the 
 whole corporation, to tlie justifying of their 
 Prince, the abasing of themselves before him 
 for their transgressions against him and against 
 Shaddai bis Father. It was further resolved 
 that all such in Mansoul as did not that day 
 endeavour to keep that fast and to bumble 
 themselves for their faults, but should mind 
 their worldly employs or be found wandering 
 
riii: iioLV w\n. 
 
 449 
 
 up and down the «trect.H, should be takt-n for 
 Dialxtl'iniaiis, und .should sutlt-r >vs Diaholo- 
 iiiau-* Tor sucli their wirkt-d doings. 
 
 ;"». It was lurthtT concluded tiii-n that with 
 what spec-d and with what wurnitii of mind 
 they could llicy w«iuUl renew their huniil- 
 iution lor sin, und their petition:! to Shaddai 
 lor liilp; th>'y also renjilvetl to send tidini;H to 
 the e«.url of uti that Mr. I'ry-well hail told 
 
 tllCIII. 
 
 li. It was also determined that thanks should 
 he given by the town of Mansoul to .Mr. I'r)'- 
 well for his diligent seeking of the welfare of 
 their town; and further, forasmuch as he was 
 naturally inclined to seek their good and also 
 to undermine their foes, they gav«' him a con>- 
 missif>n of scojitmaster-general, lor the good 
 of the town «>f .Mansoul. 
 
 When the corporation, with their capt;iins, 
 had thus c«>nclu«led, thoy did an they had 
 said: they shut up their gates; they made 
 for l)ialH>|onians strict search; they maile 
 thi»sc with wlM»m any were found to do pen- 
 ance in the open place; they kept their fast 
 atid rencwtnl their i>etitions to their Prince; 
 arid .Mr. IVy-well managed his charge an«l the 
 trust that .Mansoul had put in his hands with 
 great ctniscience and gtxnl fidelity; for he gave 
 himself wholly up to his employ, and that not 
 only withiti the town, but he went out to pry, 
 to see. and to hear. 
 
 And not many ilays after he proviiled for 
 his journey and went towards Ilell-gate-hill, 
 into the country where the Doubters were, 
 where he heard of all that had been talked of 
 in .Mansoul, and he perceived also that Diab- 
 olus was almost ready for his march, Ac; so 
 he came back with speed, and culling the cap- 
 tains unit elders of Mansoul together, he told 
 them where he had been, what he had heard, 
 and what he haid seen. 
 
 I'urticularly he told them that DialMjJus 
 was almost ready f<>r his march, and that he 
 had nade <ild Mr. Incredulity, that once 
 t;raki priton in .Mansoul, the general of his 
 army . that the army consist<il all of I><iubt- 
 ere, and that their numl>er was above twenty 
 thousand. He told, moreover, that Diabolujt 
 did intend to bring with him the chief prince* 
 of the infernal pit, and that he would make 
 Uicm chief captains over his iKmbter^. He 
 told them, moreover, that it wa* certainly 
 true that s4-veral of the black den would, with 
 I)ial>olus. ride ruformadeM to reduce the town 
 of Mans4>ul to the obedience of Dial)oltui 
 their prince. 
 3» 
 
 lie said, moreover, that he under-.icKKl by 
 the iKiubters, among whonj he had Ijeen 
 that the reason why old Incredulity was made 
 general of the whole army was beeauoe none 
 truer than lie to the tyrant, and becau»e he 
 had an implacable npite agatnsl the welfare 
 «»f the town <^f Mansoul. Ilesith^. huid he. 
 he remembers the allronis that .ManM>ul hu 
 given, and he is ri>solved to be revengi-l oi 
 them. 
 
 Hut the black princes shall be made l.igh 
 commatulers, only Incrinlulity ithall be ovw 
 them all, becuu.sc (which I had alm<»t UttftA) 
 he can more easily and more dextr.>U'<ly b»> 
 leaguer the town of Mansoul than can any of 
 the princes besid«-s. 
 
 N<iw, when the captains of Mah»oul, witli 
 the ehlcrs of the town, had heard the tidinf^ 
 that .Mr. I'ry-well brought, they thought it 
 expedient, without further delay, to jtut into 
 execution the laws against the I>ialH>loniaiM 
 which their IVince had made an«l given them 
 in comiinindment to mamige again»t them. 
 Wherefore, forthwith a diligent and inipartial 
 search wa.H made in all hou.^es in Mansoul fui 
 all and nil manner of I)i^ibolonians. Now, in 
 the house of .Mr. .Mind and in the house of the 
 great Lord Will-be-will were two PiaUtlo- 
 nians found. In Mr. Mind's house was one 
 Lord L'ovetousncHs found, but he haci ehanftod 
 his name to I'rudent-thrifty. In my lA>rd 
 Will-be-will's house one l^asi-iviousness WM 
 found, but he had changed hiM name to Harm- 
 less-mirth. Thi-se two the captains and elders 
 of the town of Mansoul tcMtk, and committed 
 them to tlie custody of Mr. True-man the 
 jailer; and this man handled them so oeverely, 
 and loadeil them so well with irons, that in 
 time they fell into a very dii-p consumption 
 and died in the prison-house; their niastem 
 also, acconling to the agreement of the cap- 
 tains and elden«, were brought to do |K-nnnc« 
 in the open place, to their shame ami m 
 a warning to the rest of the town <if .Maii-toul. 
 
 Now this wa.s the manner of pinanic in 
 thfwc days: The iK-rsons oHemling, h ing 
 made Honsiblc of the evil of their doing*, 
 were enjoimnl ojwn confession of their fault* 
 and a strict amendment of their lives. 
 
 After this the captains and eldt-rs <>f .Mnn- 
 soul sought yet to fnul out more l>iii)H>|iiiitiin« 
 wher<»ver they lurke^l, whether in •iio^.eavra 
 holen, TaultM. or where eUe they i-ould, in or 
 ab<iut the wall or the town of .Man«»ul. But 
 though they could plainly s*v their f«"»ting, 
 Rud wo follow thcD) by their track and nmell 
 
UrXYAyS COMPLETE WORKS. 
 
 450 
 
 to their holds even to the mouths of their 
 caves and den^ vet take and do justice upon 
 them thev could not, their ways were so 
 crooked, their holds so strong, and they so 
 quick to take sanctuary there. 
 
 But Mans'jul ruled now with so stiff an 
 hand over the Diabolonians .that were left 
 that they were glad to shrink into corners. 
 Time waL when they durst walk openly and 
 iu tlie day, but now they were forced to em- 
 brace privacy and in the night. Time was 
 when a Mansoulian was their companion, 
 but now they counted them deadly enemies. 
 This good change did Mr. Pry-well's intel- 
 ligence make in the famous town of Man- 
 
 BOUl. 
 
 Bv tliis time Diabolus had finished his 
 army, which he intended to bring with him 
 for the ruin of Mansoul, and had set over them 
 captains and other field-officers such as liked 
 his furious stomach best; himself was lord 
 paramount, and Incredulity was general of his 
 army. Their highest captains shall be named 
 afterwards, but now for their officers, colours, 
 and escutcheons : 
 
 1. Their first captain was Captain Rage: he 
 was captain over the Election-doubters; his 
 were red colours, his standard-bearer was Mr. 
 Destructive, and the great red dragon he had 
 for his escutcheon. 
 
 2. The second captain was Captain Fury : 
 he was captain over the Vocation-doubters ; 
 his standard-bearer was Mr. Darkness, his 
 colours were those that were pale, and he had 
 for his escutcheon the fiery flying serpent. 
 
 3. The third captain was Captain Damna- 
 tion : he was captain over the Grace-doubters ; 
 his were the red colours, Mr. No-life bore 
 them, and he had for his escutcheon the black 
 den. 
 
 4. The fourth captain was Captain Insati- 
 able: he was captain over the Faith-doubters; 
 his were the red colours, Mr. Devourer bore 
 thorn, and he hal for an escutcheon the yawn- 
 
 ,iig jaws. 
 
 o. The fifth captain was Captain Brimstone: 
 he wa'j caj^tain over the Perseverance-doubt- 
 ers ; liis also were the red colours, Mr. Burning 
 bore them, and his escutcheon was the blue 
 and stinking flame. 
 
 6. Tlio sixth captain was Captain Torment: 
 he was captain over the liesurrection-doubt- 
 ers; his colours were those that were pale, Mr. 
 <inaw wa.s his standard-bearer, and he had the 
 black worm for his escutcheon. 
 
 7. The seventh caj •\in was Captain No- 
 
 ease : he was captain over the Salvation-doubt- 
 ers; his were the red colours, Mr. Restless 
 bore them, and his escutcheon was the ghastly 
 picture of death. 
 
 8. The eighth captain was the Captain Sep- 
 ulchre : he wa-s captain over the Glory-doubt- 
 ers ; his also were the pale colours, Mr. Cor- 
 ruption was his standard-bearer, and he had 
 for his escutcheon a skull and dead men's 
 bones. 
 
 9. The ninth captain was Captain Past- 
 hope : he was captain of those that are called 
 the Felicity-doubters ; his standard-bearer was 
 Mr. Despair, his also were the red colours, and 
 his escutcheon was the hot-iron and the hard 
 heart. 
 
 These were his captains, and these were their 
 forces, these were their ancients, these were 
 their colours, and these were their escutcheons. 
 Now over these did the great Diabolus make 
 superior captains, and they were in number 
 seven ; as namely, the Lord Beelzebub, the Lord 
 Lucifer, the Lord Legion, the Lord Apollyon, 
 the Lord Python, the Lord Cerberus, and Lord 
 Belial ; these seven he set over the captains, 
 and Incredulity was lord general and Diabolu* 
 was king. 
 
 The reformades also, such as were like them- 
 selves, were made some of them captains of 
 hundreds, and some of them captains of more; 
 and thus was the army of Incredulity com- 
 pleted. 
 
 So they set out at Hell-gate-hill, (for there 
 they had their rendezvous,) from whence they 
 came with a straight course upon their march 
 toward the town of Mansoul. Now, as was 
 hinted before, the town had, as Shaddai would 
 have it, received from the mouth of Mr. Pry- 
 well the alarm of their coming before. Where- 
 fore they set a strong watch at the gates, and 
 had also doubled their guards ; they also 
 mounted their slings in good places, where 
 they might conveniently cast out their great 
 -stones to the annoyance of the furious enemy. 
 
 Nor could those Diabolonians that were in 
 the town do that hurt as was designed they 
 should, for Mansoul was now awake. But, 
 alas, poor people ! they were sorely atfrighte 1 
 at the first appearance of their foes, and at 
 their sitting down before the town, especially 
 w'hen they heard the roaring of their drum. 
 This, to speak truth, was amazingly hideous to 
 hear: it frighted all men seven miles round 
 if they were but awake and heard it. The 
 streaming of their colours was also terrible and 
 dejecting to behold. 
 
Tin: llnl.Y WAR. 
 
 When Diabolus was come up apuin.st the 
 town, lirst ho iiuuli' his a|ipri)uc-h to Eiir-giito, 
 and gave it a furious assault, supposing', as it 
 acviiis, tiiut hid friends in Mansoul hud been 
 ready to do the work witliiii, but caro Wiis 
 taken of that before by the vigihincc of tlie 
 oiptains. Wherefore, uiis-sini; of the help tliat 
 ill expeeted from them, and finding lii.s army 
 warmly attaeked willi the stone.s that tlie 
 Hlin;;ers did sling, (for that I will say ft»r the 
 captains, that, eonsidering the weakness tliat 
 yet w:w ii|M)n them by reason of the long sick- 
 ness that had annoyed tlie town of Mansoul, 
 they *lid gallantly behave themselves,) he was 
 foreed to make sonie retreat from Mansout, 
 and to entreneh himself and his nun in the 
 field, without the rea<-h of the slingH of the 
 t«»wn. 
 
 Now, having entrenched himself, he did cast 
 up four mounts before the town; the first he 
 called .Mount Diabolus, putting his own name 
 thereon, the more to all'right the town of Man- 
 soul; the other three he railed thus— Mdimt 
 Alet'to, Mount Megara, and Mount Tisiphane, 
 for these are the names of the dreadful furies 
 of hell. Thus he began to play his game with 
 Mansoul, and to serve it as d<»th the lion his 
 prey, even to make it fall before his terror. 
 Uut. JUS I said, the captains and soldiers resisted 
 no stoutly, and did so much execution with 
 their sloni^s, that they made him, though 
 against stomach, to retreat ; wherefore Man- 
 Boul tiegnn to take courage. 
 
 Now u|K)n Mount Dialxdus, which was 
 raised «in the north side of the town, there did 
 the tynint set up his stamlard, and a fearful 
 thing it wjLS to Ix'hold ; for he had wrought in 
 it by devilish art, after the manner of an e«- 
 eutcheon, a (laming flame fearful to behold, 
 and the picture of Mansoul burning in it. 
 
 When Dialx^lus had thus done, he com- 
 mande<l that his <lrummcr should every night 
 approach the walls of the town of Mansoul 
 and IxNit a parley ; the command wits to do it 
 at nights, for in daytime they annoyitl him 
 with their slings; for the tyrant said that he 
 had a mind to parley with the now trembling 
 town of Mansoul ; and he commandi'«l that the 
 drum should beat ever>- night, that through 
 wearines,H they might at Ixst tif p<«s.^il>ly at the 
 firwt they were unwilling yt-t ) hv forced to do 
 it. 
 
 So thifl dnimmcr diil a.s commaiide<l; he 
 aro«»e and did boat his drum. Hut whm hi* 
 drum dill go, if one looketl towanis the town 
 of Mansoul. beh» Id darkncM and sorrow, and 
 
 451 
 
 the light wasMl^^i^iii the heaven t^vreoC 
 No nois«' was eve^Jaftl ni>'.ii -nrtj» more ter^ 
 rible, except the vol hii wlun ha 
 
 Hpeaketh. Uut how d... .;..,,..; tremble ! It 
 now looked for nothing but forthwith to b« 
 swalloWfd up. 
 
 When this drummer had beat^-n for a parley, 
 he made this s|K>eeh to .Mansoul: .My mast** 
 has bid me tell you that if you will willinglj 
 submit you shall have the g<Mx| of the eartU, 
 but if you shall be stnblM>rn he is reHolrotl to 
 take you by fi.rce. Hut by that the fugitire 
 ha«l done beating of his drum tin- p«MipU. of 
 Manscml ha<l belakea thrmm-lvw Wt the cap- 
 tains that were in the castle; so that thero 
 I was none to regard nor to give this drummer 
 I an answer; so he proeeeiie<l no further that 
 night, but returned again to his nutster to tke 
 camp. 
 
 When Diabolus saw that by drumming he 
 coultt not work out Mansoul to his will, the 
 next night he sendi-th his drumm<r without 
 his drum, still to let the townsmen know that 
 he had a mind to parley with them. Hut 
 when all came to all, his parley was turneil 
 into a summons to the town to deliver up 
 themselves; but they gave him neitlu-r heed 
 nor hearing, for they remembfre«l what at (\nX 
 it cost them to hear him a few words. 
 
 The next night he sends again, and then 
 who should be his nu-sscnger to .Mansoul but 
 the terrible Qiptain Sepulchre; so Cajitaia 
 Sepulchre came up to the walls of Matutoul 
 and nuule this oration to the town : 
 
 "() ye inhabitants of the rebellious town of 
 Mansoul! I summon you, in the name of the 
 prince Diabolus, that without any more ado 
 you .set open the gates of your town and admit 
 the great lortl to' come in. Hut if you shall 
 still rebel, when we have taken to us the town 
 by force we will swalhiw you up a.s the gravn. 
 Wherefore if you will hearken to my summcnt, 
 say so, and if not, then let nu- know. 
 
 "The reason of this my suipmons (quoth he) 
 is for that my lonl is your uniloubted jirince 
 and lonl, as you yourwelvesi have formerly 
 ownvd. Nor shall that assault that w is givc» 
 to my lord when Kmmanuel <lealt v> di-«hou- 
 ourubly by him prevail with him lo liwe hU 
 right and to forbear to attempt to nntiver bia 
 own. Consider then, O Mans4iul! with thy- 
 Nflf ; wilt thou show thyself |»»-nei-nblp or noT 
 If thou shall quietly yield up thys^'lf, then our 
 old friendship shall lie reni'WixJ ; but if iboa 
 shalt yet n-fux- ami relwd, then i-xitvct aothiog 
 but fire anil ^word." 
 
452 
 
 BUNYAN'S COMPLETE WORKS. 
 
 When the languishing town of Mansoul had 
 heard this sumnioner arid his summons, they 
 were yet more put to their dumps, but made 
 the captain no answer at all ; so away he went 
 as he came. 
 
 But after some consultation among them- 
 Belvi-s, as also with i?ome of their captains, they 
 «I)plied themselves afresh to the lord secretary 
 for counsel and advice from him, for this lord 
 aecrt'tary was their chief preacher, (as also is 
 mentioned some pages before,) only now he 
 was ill at ease ; and of him they begged favour 
 in these two or three things: 
 
 1. That he would look comfortably upon 
 them, and not keep himself so much retired 
 from them as formerly. Also that he would 
 be prevailed with to give them a hearing while 
 they should make known their miserable con- 
 dition to him. But to this he told them, as 
 before, that .as yet he was but ill at ease, and 
 therefore could not do as he had formerly done. 
 
 2. The second thing that they desired was, 
 that he would be pleased to give them his ad- 
 vice about their now so important affairs, for 
 that Diabolus was come and set down before 
 the town with no less than twenty thousand 
 Doubters. They said, moreover, that both he 
 and his captains were cruel men, and that they 
 were afraid of them. But to this he said. You 
 must look to the law of your Prince, and there 
 Bee what is laid upon you to do. 
 
 3. Tiien they desired that his highness would 
 helj) them to frame a petition to Shaddai and 
 unto Emmanuel his Son, and that he would 
 set his own hand thereto, as a token that he 
 was one with them in it ; for, said they, My 
 lord, many a one have we sent, but can get no 
 answer of peace ; but now surely one with thy 
 hand unto it may obtain good for Mansoul. 
 
 But all the answer that he gave to this was, 
 That they had offended their Emmanuel, and 
 had also grieved himself, and that therefore 
 they must as yet partake of their own devices. 
 
 This answer of , the lord secretary fell like a 
 millstone upon them ; yea, it crushed them so 
 that tiiey could not tell what to do; yet they 
 dur.st not comply with the demands of Diabolus 
 nor with the domaiuls of his captains. So then 
 here were the straits tluit the town of Mansoul 
 was betwixt when the enemy came upon her: 
 her foes were ready to swallow her up, and 
 her friends did forbear to help her. 
 
 Then stood up my lord mayor, whose name 
 was my Lord Understanding, and he began to 
 pick and pick, until he had picked comfort out 
 of that seemingly bitter saying of the lord 
 
 secretary; for thus he descanted upon it, 
 First, said he, this unavoidably follows upon 
 the saying of my lord, that we must yet suffer 
 for our sins. Second, But, quoth he, the words 
 yet sound as if at last we should be saved from 
 our enemies, and that after a few more sor- 
 rows Emmanuel will come and be our help. 
 Now the lord mayor was the more critical in 
 his dealing with the secretary's words because 
 mv lord was more than a prophet, and because 
 none of his words were such but that at all 
 times they were most exactly significant, and 
 the townsmen were allowed to pry into them 
 and to expound them to their best advantage. 
 
 So they took their leaves of my lord, and 
 returned and went and came to the captains, 
 to whom they did tell what my lord high secre- 
 tary had said ; who, when they had heard it, 
 were all of the same opinion as my lord mayor 
 himself; the captains therefore began to take 
 some courage unto them, and to prepare to 
 make some brave attempt upon the camp of 
 the enemy, and to destroy all that were Diab- 
 olonians, with the roving Doubters that the 
 tyrant had brought with him to destroy the 
 poor town of Mansoul. 
 
 So all betook themselves forthwith to their 
 places — the captains to theirs, the lord mayor 
 to his, the subordinate preacher to his, and my 
 Lord Will-be-will to his. The captains longed 
 to be at some work for their Prince, for they 
 delighted in warlike achievements. The next 
 day therefore they came together and con- 
 sulted, and after a consultation had they re- 
 solved to give an answer to the captain of 
 Diabolus with slings ; and so they did at the 
 rising of the sun on the morrow, for Diabolus 
 had adventured to come nearer again, but the 
 sling-stones were to him and his like hornets. 
 For as there is nothing to the town of Mansoul 
 so terrible as the roaring of Diabolus' drum, 
 so there is nothing to Diabolus so terrible as 
 the well playing of Emmanuel's slings. Where- 
 fore Diabolus was forced to make another re- 
 treat yet farther off from the famous town of 
 Mansoul. Then did the lord mayor of Man- 
 soul cause the bells to be rung, and that 
 thanks should be sent to the lord high secre- 
 tary by the mouth of the subordinate preacher 
 for that by his words the captains and elders 
 of Mansoul had been strengthened against 
 Diabolus. 
 
 When Diabolus saw that his captains and 
 soldiers, high lords and renowned, were fright- 
 ened and beaten down by the stones that came 
 from the golden slings of the Prince of the 
 
TUE HOLY WAR. 
 
 453 
 
 town of Mansoul, he betlimiglit liim-n.'lf ami 
 Buiil, I will try to oatc-h thoin by fawiiing; 1 
 will try to Hatter tiu'iii into my net. 
 
 WluTofore, after a while he came down 
 ajraiti to the wail, not now with his tlrum nor 
 with Captain Sepulchre, hut having all so be- 
 BUpired his lijw that he »eemetl to he a very 
 Bweei-montheil, peaceable prinee, des»i>rnin>j 
 nothing for honour's sake, nor to be reveiijred 
 on Mansoul for injuries by them (huie to him; 
 but t!ie welfare and ^hmI and advanta^^e of the 
 town i;nil people therein were now, as he saiil, 
 his only design. Wherefore after he hail ealle<l 
 fur uutlienee, and desired that the townsfolk 
 would j^ive it to him, he proceeded in his ora- 
 tion and sail! : 
 
 " Oh the di-sire of my heart, the famous town 
 of Mansoul ! llow many nights have I watched, 
 and how many weary steps have I taken, if 
 ]H.>rha|>s I might do thee good ! Far be it, far 
 be it from me tu desire to make n war upon 
 you if ye will but willingly an<l (juiitly deliver 
 up yuurselvi-s unto me. Vou know that y«)U 
 were mine of old. Kemend)er also that so 
 long a.s you enjoyed me for your lord, ami that 
 I enjoye*! you for my subject.s, you wanted for 
 nothing of all the delights of the earth that I, 
 your lorvl and prince, could get for you, or that 
 I could invent tu nnike you bonny and blithe 
 withal. Consider you never .had so nuiny 
 hard, dark, troublesome, and hcart-atilicting 
 tiour> while you were mine its you have had 
 -I nee you revolted from me; nor shall you 
 I ver have pi^ce npiin until you and I become 
 one as before, lie but prevailini with to em- 
 bnice me ngain, and I will gnmt, yea, enlarge 
 your «ild charter with abundance of privileges, 
 »o that your license and liberty shall be to take, 
 hold, enjoy, and make your own all that is 
 plea>ant from the east to the west. Nor shall 
 any of those incivilities wherewith you have 
 olVended nie be ever charged ujHjn you by me 
 S4I long ai the sun an<l moon endureth. Nor 
 •hall any of those dear friemls of mine that 
 now, for the fear of you, lie lurking in dens, 
 and holes, and oives in Mansoul, be hurtful to 
 you any more ; yea. they shall Im- your servantw, 
 :ind shall mini.stcr unto you of their sulxttancc 
 and of wh.itever hHaII come to hand. I nwi\ 
 s|M'ak no more: you know them, and have 
 soiiif time (tii.ce bei-n much delighted in their 
 I ompuny ; why then should we abide at stich 
 .sld-^ .' Let us renew our old ac«|uaintance and 
 friendthip a;^ain. 
 
 '• lUar with your friend ; [ take the liU'rty 
 %i. Uiis time to »pvak thtu itw\y unto you. 
 
 The love that I have to you presst>s me to Jo 
 it, i\A al.Ho does the zeal of my heart for n>y 
 frien<ls with you ; put me not therefore to 
 further trouble, nor yourself to further fear 
 and frights. Have you I will, iu u way of 
 peace or war; nor do you flatter yourMelvea 
 with the power an«l force of your captuimt, or 
 that your Kmmanuel will shortly come in to 
 your help, for such strength will do you no 
 pleasure, 
 
 " 1 am come against you with n i«tout and 
 valiant army, and all the cliief princcM of th« 
 lien are even at the head of it, llenide**, my 
 captains ore swifter than eaglM, utronger Uiajh 
 lions, and more greedy of prey than are the 
 evening wolves. What is ( )g of ll:u«han, what 
 is Cioliah of Ciath, and what is an liundrtYi 
 more of them to one of the least of my rnp- 
 tains? How, then, shall .Manstml think to e«- 
 cape my hand and force?" 
 
 Diabolus having thus ended hia flattering, 
 fawning, deceitful, an<l lying speech to the 
 famous town of Matisoul, the lonl mayor re- 
 |died unto him a.s follows: 
 
 "() l)iuboli:s, prince of darkness and master 
 of all deceit ! thy lying flatteries we have hod 
 an<i made sufficient probaticm of, and have 
 tiUHte<l too deeply of that di-structive cup al- 
 ready ; should we, therefore, :igain hearken unto 
 thee, and so break the conimandmcnt of out 
 great Sluuldai to join allinity with thee, would 
 not our IVince reject us and «':ist us olF for ever? 
 and iK'ing cast off by him, can the place that 
 he hits prepareil for thee \n' a place of rest for 
 us? liesidcs, () thou that art empty and void 
 of all truth I we are rather ready t«» die by thy 
 haixl th:in to fall in with thy flattering and 
 lying cleceits." 
 
 When the tyrant saw that there was little to 
 Im» got by parleying with my lord mayor, he 
 fell into an hellish rage, and ret>olvcd that 
 again with his army of Doubters he would 
 another time assault the town of Mansoul, 
 
 So he called for hi* drumm«T, wlm iMut up 
 for his men (and whi miuI 
 
 did shake) to Ih.* in T' •■ tu 
 
 the coriH>ration ; then 1)uiImiIu<i drew near 
 with his army, and thus dis|HMti'd of his moo: 
 Captain Cruel and Captain Torment, the»c he 
 drew up and plac(>4l against Feel-gitte, nnd 
 commande<l them to nit d«>Hn then" for llu 
 war. An«l he ; I 
 
 were. Captain N- ' 
 
 relief. 
 
 At N««se-gate he placol the Captain Ilrim- 
 ■tone and Captain bcpulchrc, and bid \hmm 
 
i54 
 
 BUNYAN'S COMPLETE WORKS. 
 
 look well to tluir ward on that side of the 
 town of Mausoul. But at Eye-gate. he placed 
 that grim faced one, the Captain Past-hope, and 
 there also now did he set up his terrible standard. 
 
 Now the Captain Insatiable was to look to 
 the carriages of Diabokis, and was also ap- 
 pointed to,take into custody that or those per- 
 Bon>- and things that should at any time as 
 prey be taken from the enemy. 
 
 Now Muuth-gate the inhabitants of Mansoul 
 kei>t for a sally-port; wherefore that they kept 
 Btrong, for that was it by and out at which the 
 townsfolk did send their petitions to Em- 
 .numucl their Prince; that also was the gate 
 from the top of which the captains did play 
 their slings at the enemies ; for that gate stood 
 somewhat ascending, so that the placing of 
 them there and the letting of them fly from 
 that place did much execution against the 
 tyrant's army ; wherefore, for these causes with 
 others, Diabolus sought, if possible, to stop up 
 Mouth-gate with dirt. 
 
 Now, as Diabolus was busy and industrious 
 in preparing to make his assault upon the 
 town of Mansoul without, so the captains and 
 soldiers in the corporation were as busy in 
 preparing within ; they mounted their slings, 
 they set up their banners, they sounded their 
 trumpets, and put themselves in such order as 
 was judged most for the annoyance of the 
 enemy and for the advantage of Mansoul, and 
 gave their soldiers orders to be ready at the 
 sound of the trumpet for war. The Lord Will- 
 be-will also, he took the charge of watching 
 against the rebels within, and to do what he 
 could to take them while without, or to stifle 
 them within their caves, dens, and holds in 
 the town-wall of Mansoul. And, to speak the 
 truth of him, ever since he took penance for 
 his fault he had showed as much honesty 
 and bravery of spirit as any he in Mansoul ; 
 for he took one Jolly and his brother Grig- 
 gish, the two sons of his servant Harmless- 
 mirth, (for to that day, though the father was 
 committed to ward, the sons had a dwelling in 
 the house of my lord;)— I say, he took them 
 and with his own hands put them to the cross. 
 And this was the reason why he hanged them 
 lip: After their father was put into the hands 
 of !Mr. True-man, the jailer, his sons began to 
 |>lay his pranks, and to be tickling and toying 
 with the daughters of their lord; nay, it was 
 jealousied that they were too familiar wuth 
 them, the which was brought to his lordship's 
 ear. Now his lordship being unwilling unad- 
 visedly to put any man to death, did not sud- 
 
 denly fall upon them, Dut set watch and spiee 
 to see if the thing was true ; of the which he 
 was soon informed, for his two servants, whose 
 names were Find-all and Tell-all, catched them 
 too-ether in uncivil manner more than once or 
 twice, and went and told their lord. So when 
 mv Lord Will-be-will had suflicient ground to 
 believe the thing was true, he takes the two 
 young Diabolonians— for such they were, for 
 their father was a Diabolonian born — and has 
 them to Eye-gate, where he raised a very high 
 cross just in the face of Diabolus and of his 
 army, and there he hanged the young villains 
 in defiance of Captain Past-hope and of the 
 horrible standard of the tyrant. 
 
 Now, this Christian act of the brave Lord 
 Will-be-will did greatly abash Captain Past- 
 hope, discourage the army of Diabolus, put 
 fear into the Diabolonian runagates in Man- 
 soul, and put strength and courage into the cap- 
 tains that belonged to Emmanuel the Prince ; 
 for they without did gather, and that by this 
 very act of my lord, that Mansoul was re- 
 solved to fight, and that the Diabolonians 
 within the town could not do such things as 
 Diabolus had hopes they would. Nor was 
 this the only proof of the brave Lord Will-be- 
 will's honesty to the town nor of his loyalty 
 to his Prince, as will afterwards appear. 
 
 Now when lAie children of Prudent-thrifty, 
 who dwelt with Mr. Mind, (for Thrifty left 
 children with Mr. Mind when he was also 
 committed to prison, and their names were 
 Gripe and Rake-all ; these he begat of Mr. 
 Mind's bastard daughter, whose name was 
 Mrs. Holdfast-bad;) — I say, when his chil- 
 dren perceived how the Lord Will-be-will had 
 served them that dwelt with him, what do they 
 but (lest they should drink of the same cup) 
 endeavour to make their escape. But Mr. 
 Mind, being wary of it, took them and put 
 them in hold in his house till morning, (for 
 this was done over night,) and remembering 
 that by the law of Mansoul all Diabolonians 
 were to die, and to be sure they were at least 
 by father's side such, and some say by mother's 
 side too, what does he btit takes them and 
 puts them in chains, and carries them to the 
 selfsame place where my lord hanged his two 
 before, and there he hanged them. 
 
 The townsmen also took great encourage- 
 ment at this act of Mr. Mind, and did what 
 they could to have taken some more of these 
 Diabolonian troublers of Mansoul ; but at 
 that time the rest lay so close that they 
 could not be apprehended ; so they set against 
 
THE HOLY WAR, 
 
 455 
 
 tlieni a diligent watch, anJ went every man to 
 lii(i place. 
 
 [ tuld you a little before that Diabolus and 
 hid army were .somewhat aba-shed and di.s- 
 mayod at the si;,'ht of what my Lord Will-be- 
 will did wheu he hanged up those tw(j yoiin<^ 
 Diabolonians; but hisdiscouragemuut quickly 
 turned itself into furious luadness and rage 
 H^niinst tiie town of Mansoui, and fight it he 
 Would. .Also the townsmen and captains 
 witl .3, they had their hopes and their ex- 
 l-eclation." heightened, believing at last the 
 • lay would ■be theirs; so thvy feared them the 
 leM. Their subordinuto preacher too made 
 a ttcrmon ulM)Ut it, and he took that theme for 
 his text : "(Jad, a tr»M>p shall overcome him, 
 i'Ui he shall overcome at last;" whence lie 
 
 Anotlier tliat was woundinl waj* the brbv« 
 lord mayor, he wiw woundeil in ihe eve. 
 
 Another that was woumled wits .Mr. .Mind, 
 he reeeiveil his wound about llie stonuieh. 
 
 The honest subordinate preacher uls<j, lie re- 
 ceived a shot not far oil" from the heart, but 
 none of thei*e were mortal. 
 
 Many al.so of the inferior s«»rt»ere not ouly 
 wtiunded, but slain outright. 
 
 Now in the camp of Diab«>lus were .voundod 
 and slain a cousiilerable nundier. For in- 
 atiince : 
 
 Captain Kage, he wa« woundetl, and sm wa* 
 Captain Cruel. 
 
 Captain Damnation was made to ret t. at and 
 to entrench himself further oil of .M.iii-oul. 
 the standard aUo of l)iabo|iis was beaten down. 
 
 howed that thtiugh Mansoul should be .sorely | and his standard-bearer, Caplain .Much-hurt, 
 l>ut to it at the tirxt, yet the victory should i had his braintt beat out with a sling-stone, tu 
 
 m<ist certainly be .Mansoul's at the last. 
 
 S> DiaboluH commanded that his drummer 
 should beat a charge against the town, and the 
 captains also that were in the town sounded a 
 charge against them, but they had lu. drum : 
 they were trumpets of silver with which they 
 sounded against them. Then they which were 
 of the camp of Diabolus came down to the 
 town to take it, and the captaina in the castle, 
 with the slingers at Mouth-gate, played upon 
 them amain. And now there was nothing 
 heard in the camp of l)iabolus but horrible 
 
 the no little grief and shame of his prince 
 Diabolus. 
 
 Many also of the Doubters were slain c»ut- 
 right, though enough of them were left alive 
 to make Mansoul shake and totter. Now the 
 victory that day being turned lo ^lansoul, did 
 put great valour into the townsmen and ca|»- 
 tains, and did cover Diabolus' camp wiU» a 
 cloud, but withal it made them far more furi- 
 OILS. So the next day Mansoul restj-d, and 
 commanded that the belU should be rung; the 
 trumpets also joyfully sounded and the captiiiun 
 
 rage and blasphemy, but in the town gooti shouted round tin- town. 
 
 words, |ii»yer, and singing of psalms: the My Lonl Will-be-will also waii not idle, but 
 
 enemy replied with horrible objections and the | did notable .service within against thedomottica, 
 terribleneiw of their drum, but the town made 
 answer with slapping of their slingM and the 
 meliHlious noise of tlieir trum|>ets. And thus 
 the fight busted for several days together; only 
 now and then they hail some small intermis- 
 sion, in the which the townsmen refresheil 
 them.selves and the captains made ready for 
 another asMiult. 
 
 The captaiiLs of Knunanuel were clad in 
 silver armour, and the soldiers in that which 
 was of pr<M)f ; the .soldiers of DialM)lus were 
 clad in iron, which was maile to give place to 
 Kmmanuel's engine-shot. In the town s<mie 
 nere hurt and some were greatly wounde«l. 
 
 or the Diabuloniuns that were in the town, nut 
 only by keeping of them in awe ; for he lighted 
 on one at last whose name was Mr. .Vnything, 
 a fellow of whom mention was made before, 
 for it was he, if you renumber, that bn)ught 
 the three fellows to Dialxiltis whom the Diat>- 
 olonian.s t«M)k out of Captain Ikianergtii' com- 
 pany, and that |K>rsuaded them to list them- 
 selves umler the tyrant to light sigainst the 
 army of Shadilai ; my I..ord Will-lH-will did 
 also take a notable DialM>lonian whose name 
 was L«M>se-fiM»t ; this L<Mr.e-f<Mit was a scout l« 
 the vagal^uids in Mansoul, and that tlid use to 
 carr}' tidings out of Maasoul to the camp, and 
 Now the wor>tt of it wan, a surgeon was scarce | out of the ramp to tba«e of the eneniicit in 
 
 in Mansoul, for that Kmmanuel at this time 
 was alisent. HowU-it, with the leaves^ of a 
 tree the wounded were kept fri»m dying; yet 
 their wiiun<Ls did greatly putrefy, aiul some 
 did grievou.sly stink. Of the tuwiLsmen tii«M> 
 were wouniletl. to wit: 
 My Lord Ki>a<»on, he was wounded in the head. 
 
 Mansoul ; both thc«e my lord sent away safe 
 to .Mr. True-man the jailer, with a command- 
 ment to keep them in ir't .led 
 then to have them out to i. n it 
 would bo for the boitt to tlie e .uid 
 mOMt for tlw lii-. ..ur.i-'iiiii nt "! .j. <»l 
 
 the cncmio 
 
456 
 
 BUNYAN'S COMPLETE WORKS. 
 
 My lord mayor also, though he could not 
 stir about so much as formerly, because of the 
 wound Ihut he lately received, yet gave he out 
 orders to all that were the natives in Mansoul 
 to look to their watch and stand upon their 
 guard, and iis occasion should offer to prove 
 themselves men. 
 
 Mr. Conscience, the preacher, he also did 
 
 ' bis utmost to keep all his good documents 
 
 alive upon the hearts of the people of Man- 
 
 fjul. 
 
 AVeil, awhile after the captains and stout 
 ones o!" the town of Mansoul agreed and re- 
 iolved upon a time to make a sally out upon 
 the camp of Diabolus, and this must be done 
 in the night; and there was the folly of Man- 
 80ul, (for the night is always the best for the 
 enemy, l)Ut the worst for Mansoul to fight in;) 
 but yet Lliey would do it, their courage was so 
 high ; their last victory also still stuck in their 
 memories. 
 
 So the night appointed being come, the 
 Prince's brave cajjtains cast lots who should 
 lead tlie van in this new and desperate expe- 
 dition against Diabolus and against his Diab- 
 olonian army; and the' lot fell to Captain 
 Credence, to Captain Experience, and to Cap- 
 iain Cood-ho|)e to lead the forlorn hope. (This 
 Captain Experience the Prince created such 
 when himself did reside in the town of Man- 
 soul.) So, as I said, they made their sally out 
 upon the armj^that lay in the siege against 
 them, and their hap was to fall in with the 
 main body of their enemy. Now, Diabolus 
 and his men being expertly accustomed to 
 night work, took the alarm presently, and were 
 as ready to give them battle as if they had sent 
 him word of their coming. Wherefore to it 
 they went amain, and blows were hard on every 
 ■ide ; the hell-drum also beat furiously while 
 the trumpets of the Prince most sweetly sound- 
 ed. .\nd thus the battle was joined, and Cap- 
 tain Insatiable looked to the enemy's carriages, 
 and waited when he should receive some prey. 
 
 The Prince's captains fought it stoutly, be- 
 yond what, indeed, could be expected they 
 should: they wounded many; they made the 
 whole army of Diabolus to make a retreat. 
 But I cannot tell how, but as the brave Cap- 
 tain Credence, Captain Good-hope, and Cap- 
 tain E.xjierience, they were upon the pursuit, 
 cutting down and following hard after the 
 enemy in the rear. Captain Credence stumbled 
 and tell, by which fall he caught so great a 
 hurt tliat he could not rise till Captain Ex- 
 perience did help him up, at which their men 
 
 were put in disorder ; the captain also was so 
 full of pain that he could not forbear but 
 aloud to cry out; at this the other two captains 
 fainted, supposing that Captain Credence had 
 received his mortal wound ; their men also 
 Avere more disordered and had no list to fight. 
 Now, Diabolus being very observing, though 
 at this time as yet he was put to the worst, 
 perceiving that an halt was made among the 
 men that were the pursuers, what does he but 
 take it for granted that the captains were 
 either wounded or dead : he therefore makes 
 at first a stand, then faces about, and so comes 
 up upon the Prince's army with as much of 
 his fury as hell could help him to ; and his hap 
 was to fall in just among the three captains, 
 Captain Credence, Cajjtain Good-hope, and 
 Captain Experience, and did cut, wound, and 
 pierce them so dreadfully that, what through 
 discouragement, what through disorder, and 
 what through the wounds that no\v they had 
 received, and also the loss of much blood, they 
 scarce were able, though they had for their 
 power ^ne three best hands in all Mansoul, to 
 get safe into the hold again. 
 
 Now when the body of the Prince's army 
 saw how these three captains were put to the 
 worst, tliey thought it their wisdom to make 
 as safe and good a retreat as they could, and 
 so returned by the sally-port again ; and so 
 there was an end of this present action. But 
 Diabolus was so flushed with this night's work 
 that he promised himself in a few days an 
 easy and complete conquest over the town of 
 Mansoul. Wherefore, on the day following 
 he comes up to the sides thereof with great 
 boldness, and demands entrance and that 
 forthwith they deliver themselves up to his 
 government. The Diabolonians, too, thai 
 were within, they began to be somewhat brisk, 
 as we shall show afterward. 
 
 But the valiant lord mayor replied that what 
 he got he must get by force ; for as long as 
 Emmanuel their Prince was alive (though he 
 at present was not so with them as they 
 wished) they should never consent to yield up 
 Mansoul to another. 
 
 And with that the Lord Will-be-will stood 
 up and said, " Diabolus, thou master of the 
 den and enemy to all that is good ! we poor 
 inhabitants of the town of Mansoul arc too 
 well acquainted with thy rule and government, 
 and with the end of those things that for cer- 
 tain will follow submitting to thee, to do it. 
 Wherefore, though while we were without 
 knowledge we suffered thee to take us, (as the 
 
THE HOLY WAR. 
 
 457 
 
 bird that saw not the snare fell into ti»e hands 
 of tlie fowler,) yet .since we liave been turned 
 from darknesM to lij;ht we have also been 
 turned from the power of Satan to (Iml. And 
 thou^^h tlirou^h thy subtlety, and the .subtlety 
 (d'tiu- l^nibolonians within, we have »u.stainetl 
 uiuih loiw, and i\\Mt |>lunj;ed uiirselve.H into 
 much perplexity, yet jjive up uursielvi's, lay 
 down our arms, and yield toM) horrid a tyrant 
 a-s tiiou. we will not ; die upon the place we 
 cliokse nither to »lo. iie^ides, we have hopt»s 
 thai in time deliverance will ci)nio from court 
 unto us, and therefore we will yet nuiintain u 
 war a;;ainst thee." 
 
 T hi.s brave .speech of the Lord Will-be-will, 
 with that also of the lord nuuor, did .some- 
 what abate the boldness of Diabolus, thoU};li 
 it kindleil the fury of his raire. It also en- 
 C()ura;;(*il the townsmen ami captains, yea, it 
 wa-s its a pliLster to the brave Captain Cre- 
 ilence's wound ; tor ymi mn.st know that a 
 brave Hpeecli now, when the captains of the 
 town with their men of war came htnue routed, 
 ami when the enemy took courage and bold- 
 ncs-s at the succe.-is that he had obtained to 
 draw up to the walls and demand entrance, 
 lus he did, w:ui in .season, and aU<> :t<l\aii- 
 taj;eous. 
 
 The Lortl Will-bc-will also did piay die 
 man within ; for while the captains and sol- 
 diers were in the fiehl he was in arms in the 
 town, ami wherever by him there wits a Diab- 
 olonian found, they were forced to feel the 
 weiLrht of his heavy hand and aUo the e<l^e 
 of his poni^trnting Hword : many therefore i»f 
 the Diabolonians he w«ninded, an the LonI 
 Cavil, the Lr>rd ilrisk, the I>>rd i*ra;:matic, and 
 the LonI .Murmur; neveral also of the meaner 
 Hort he di*l fuirely maim, though there cannot 
 at this time an account be {^iveii of any that 
 he slew outri;;ht. The csui.se, or rather the 
 advantage, that my LonI Will-be-wil! had ut 
 this time to do thuH wiut f<ir that the captains 
 were gone out to fi^ht the enemy in the field. 
 For now, thought the Diabolonians within, is 
 our lime to .stir and make an uproar in the 
 town. What do they, therefore, but ipiiekly 
 pet themselvi'^ into a InHly, and fall forthwith 
 to hurricanini; in Man.soul, as if now nothini; 
 but whirlwind ami temiH-st hIiouUI be there? 
 Wherefore, as I said, he takot thi.s op|>ortunity 
 U) fall in amont; them with hi.s men, cultini; 
 and slashing with couni|;e that was undaunted ; 
 at which the i)tabotonians with all haste dis 
 
 This brave act of my lord liid -.iiuwhai re- 
 venj;e the wronp* done by Dijil.olus to the 
 captains, and also »lid let them know that 
 .>!ansoul was not to be parted with f..r the Iums 
 of a victory or two; wherefore the win^ of the 
 tyrant was clippe<J again — iw to boasting, I 
 mean— in comparison of what he w«»uld have 
 •lone if the Diabolonians had put the town to 
 the same plight to which ho had put the cap- 
 tains. 
 
 Well, Dialwilns yet re«olved to have l!ie 
 other b.int with .\Iansoul; For, thoughl he, 
 .since 1 beat them once, I nniy U-at them twice. 
 Wherefore ho commandiHl his men to Ix* rvmAf 
 at such an hour of the nijrht to make u frceh 
 as^saiilt upon the t«»wn. and he gave out in 
 .special that they should bend all their force 
 airainst Kcel-jrate, and attempt to break into 
 the town throuirh that. The wor»l that thco 
 he did give his othcers and soldicn* wan Hell- 
 lire. And, said he, if we break in U|»«n them, 
 as I wi.sh we do, either with some or with oil 
 our force, let tluin that break in l<Mik to it that 
 j they forget not the wonl. And let nothing be 
 heard in the town of .Man.soul but llell-firc! 
 llell-fire! llell-fire!' The drummer was aluo 
 to beat without ceasing', and the Htandurd- 
 bearerti were to display their coloura; the muI- 
 diers Um were to put on what courage they 
 coidd, and to hco that they played manfullj 
 their partM against the town. 
 
 S» the nii-ht was come, and all thin}:s by the 
 tyrant made reaily for the work: !»• Mtddeidy 
 makeit his a.s.Hault upon Feel-gate, and alter ho 
 had u while »truggle«l there, ho throws the 
 gates wide open, for the truth is, those gutM 
 were but weak, ami mo niont easily made to 
 yield. When Dialuilus had thus far nuide hu 
 attem|)t, he placi-d his caplain!< — to wit. Tor- 
 ment antl No-case — there; so he attempti'd to 
 presj* forward, but tlic Prince's captains cumo 
 down U|M)n him and made his entrance more 
 diflicult than ho desired. And. to t>|teak truth, 
 they made what rei<istunce they could ; but tae 
 throe of the lM>!«t and nukst valiant capiaini 
 U-ing wounded, and by their wi-unds made 
 much incapable of doing the town that >«'r\ico 
 they would, (and all the re«t havir.g m>>re thaa 
 their huntU full of Doubters and their caplaiiu 
 that did follow DiuboliLs.) they were over|M(W< 
 ert*«l with force, nor Cftuld they k«t-p them out 
 ofihctown. Wi.. ;ind 
 
 their raptuins l>« I '.lo, 
 
 * an the Htronghold <if lii- I'-wn. un-i lin* ihcy 
 
 pcrseil themselvi«« to their holds, and my lord i did partly for the wrunty of the town, and 
 
 to his place as In'fore. 
 
 partly, or rather chiclly, to prvncrve to Eoip 
 
458 
 
 BUNYAN'S COMPLETE WORKS. 
 
 manuel the prerogative-royal of Mansoul, for 
 BO wo-s the castle of Mansoul. 
 
 The captains therefore being fled into the 
 castle, the enemy, without much resistance, pos- 
 sessed themselves of the rest of tlie town, and 
 spreading tliemsclves as they went into every 
 corner, they cried out as they marched, accord- 
 ing to' the command of the tyrant, Hell-fire! 
 HcH-firc! so that nothing for awhile through- 
 oat I he town of Mansoul could be "heard but 
 the dreadful noise of Hell-fire, together with 
 the roaring of Diabolus' drum. And now did 
 the oljuds hang black over Mansoul, nor to 
 rejison did any thing but ruin seem to attend 
 it. Diabolus also quartered his soldiers in the 
 houses of the inhabitants of the town of Man- 
 soul. Yea, the subordinate preacher's house 
 wa.s as full of these outlandish Doubters as 
 ever it could hold; and so were my lord 
 mayor's and my Lord Will-be-will's also. 
 Yea, where was there a corner, a cottage, a 
 barn, or a hogsty, that were not full of these 
 vermin? Yea, they turned thp men of the 
 town out of their houses, anfJ would lie in 
 their beds and sit at their tables themselves. 
 Ah poor Mansoul ! now thou feelest the fruits 
 of sin, and what venom w;is in the flattering 
 words of Mr. Carnal-security. They made 
 groat havoc of whatever they laid their hands 
 an ; yea, they fired the town in several places ; 
 many young children also were by them dashed 
 in pieces; yea, those that were yet unborn they 
 destroyed in their mothers' wombs; for you 
 must needs think that it could not be other- 
 wise, for what conscience, what pity, what 
 bowels of compassion can any expect at the 
 hands of outlandish Doubters? Many in 
 Mansoul that were women, both young and 
 old, they forced, ravished, and beast-like 
 abused, so that they swooned, miscarried, and 
 many of them died, and so lay at the top of 
 every street and in all by-places of the town. 
 
 And now did Mansoul seem to be nothing 
 but a den of dragons, an emblem of hell, and 
 a place of total darkness. Now did Mansoul 
 lie almost like the barren wilderness; nothing 
 but nettles, briers, thorns, weeds, and stinking 
 things seemed now to cover the face of Man- 
 soul. I told you before how that these Diabo- 
 loiiian Doubters turned the men of Mansoul 
 out of their beds; and now I will add they 
 woundeil them, they mauled them, yea, and al- 
 most brained many of them. Many, did I 
 say? Yea, most if not all of them. Mr. 
 Conscience they so wounded, yea, and his 
 wounds so festering, that he could have no 
 
 ease day or night, but lay as if continually 
 upon a rack, (but that Shaddai rules all cer- 
 tainly they had slain him outright;) ray lord 
 mayor they so abused that they almost put out 
 his eyes; and had not my Lord Will-be-will 
 got into the castle, they intended to have 
 chopped him all to pieces, for they did look 
 upon him (as his heart now stood) to be one 
 of the very worst that was in Mansoul against 
 Diabolus and his crew. And indeed he showed-' 
 hiinself a man, and more of his exploits you 
 will hear of afterwards. 
 
 Now a man might have walked for days to- 
 gether in Mansoul and scarce have seen one 
 in the town that looked like a religious man. 
 Oh the fearful state of Mansoul now I Now 
 every corner swarmed with outlandish Doubt- 
 ers ; red-coats and black-coats walked the town 
 by clusters, and filled up all the houses with 
 hideous noises, vain songs, lying stories, and 
 blasphemous language against Shaddai and hia 
 Sou. Now also, those Diabolonians that lurked 
 in the walls, and dens, and holes that were in 
 the town of Mansoul came forth and showed 
 themselves, yea, walked with open face in 
 company with the Doubters that were in 
 Mansoul. Yea, they had more boldness now 
 to walk the streets, to haunt the houses, and 
 to show themselves abroad than had any of 
 the honest inhabitants of the now woeful town 
 of Mansoul. 
 
 But Diabolus and his outlandish men were 
 not at peace in Mansoul, for they were not 
 there entertained as were the captains and 
 forces of Emmanuel ; the townsmen did brow- 
 beat them what they could ; nor did they par- 
 take or make destruction of any of the neces- 
 saries of Mansoul but that which they seized 
 on against the townsmen's will; what they 
 could they hid from them, and what they could 
 not they had with an ill-will. They, poor 
 liearts ! had rather have had their room than 
 their company, but they were at present their 
 captives, and their captives for the present 
 they were forced to be. But, I say, they dis- 
 countenanced them as much as they were 
 able, and showed them all the dislike that they 
 could. 
 
 The captains also from the castle did hold 
 them in continual play with their slings, to 
 the chafing and fretting of the minds of 
 the enemies. True, Diabolus made a great 
 many attempts to have broken open the 
 gate of the castle; but Mr. Godly-fear was 
 made keeper of that, and he was a man 
 of that courage, conduct, and valour that it 
 
THE lion WAU. 
 
 159 
 
 was in vain, a.s lung xs Hie hisu-il within him, 
 U) think to du that work, thoujjh mostly de- 
 Bircd; wlu-rt'tore all the uttcmptd that Diab- 
 olurt nuidf Hf^ainst him wtTe triiitli-ss. (I have 
 wi.'jhed sometimes that tiie man hail the whole 
 rule of the town of Muiisoul.) 
 
 Well, this was the condition of the town of 
 .Maiisoul for about two years and a half: the 
 body of the town was tlie seat of war; the 
 people of the town were driven into holes, and 
 tii««gU>r)- ot Mansoul was laid in the dust; what 
 rest, then, rould be to the inhabi(:ints, what 
 peace could Mansoul have, and what sun couhi 
 (thine U|M)n it? Had the enemy lain so lon^ 
 without in the plain against the town, it had 
 been enou<;h to have famished them; but now 
 when they shall be within, when the town 
 shall be their tent, their trench, and fort 
 u^^ainst the eststle that was in the town, when 
 the town shall be against the town, and shall 
 •erve to be a fence to the oucmies of her 
 strength and life; — I siiy, when they shall 
 make use of the forts and townhoKLs to secure 
 lJ\emselvi>s in, even till they shall take, spoil, 
 and demolish the ciustle, this w:ui terrible, and 
 yit this was now the sUite of the town of 
 MaiLsoul. 
 
 After the town of Mansoul had been in this 
 •iad aixl laniental>le condition for so long a 
 time as I have told you, and no petitions that 
 they presented their Trince with (all this 
 while) could prevail, the inhabitants of the 
 town — to wit, the elders and chiefs of Mansoul 
 — gathered together, and after some time spent 
 in eond«iling their misemble state and this 
 miserable judgment coming U|M>n them, they 
 agreeil together to draw up yet another peti- 
 tion, and to send it away to Kmmaauel for 
 relief. lUit Mr. (to<lly-fear stmul up and an- 
 itwereti that he knew that his Lord the Prince 
 never did nor ever would receive a petition for 
 thr««o mattvr>t from the hand of any whoever 
 unlesvs the lord secretary's hand was to it, (and 
 this, quoth he, is the reason that you prevailed 
 not all this while.) Then they said they would 
 draw up one and get the lonl se«'retary's hand 
 to it. But Mr. ( i<Klly-fear answered again that 
 lit knew also that the lord secretar)* would not 
 •et hi.1 hand to any |»etition that himself had 
 not an hand in com|xMing and drawing up; 
 and lM>sidt>s, sjiith he, the Prince doth know 
 my li^rd secretary's hand frf>m all the han<U in 
 the world, wherefore he cnnnot be deceive<l by 
 any pretence whatever; wherefore my advice 
 is, that yi»u go to my lord and im|)lore him to 
 Utnd you bU aid, (now he did yet abide in the 
 
 e.tstie where all the captains and ir. «i at arun 
 were. ) 
 
 S» they heartily thanked Mr. Go«'.ly-fear 
 lo»)k his Counsel, and did as he had bidden 
 them ; so they went and came to my lord and 
 nnule known the cause of their coming to him 
 —to wit, that since Mansoul was in so deplc)r- 
 able a condition, his highneas would Ih< pleaiu>4l 
 to und«rlake t<i draw up a petition for them to 
 Knunanuel, tlu- Son of the mighty Shuddai, 
 ami to their King and his Kather by him. 
 
 Then said the secretary to them, What |>eti- 
 tii>n is it that you would have m« draw up for 
 y«>u? Hut they saiil, Our lord knows Ust th« 
 state and eon«lition of the town of Manioul, 
 and how we are backslidden and degi mruto 
 from the Prince; thou also kiiowt-sl who ia 
 come U|> to war againi^t us, ami how Munsoul 
 is now the seat of war. My lord knows more- 
 over what barbarous usagi-s our men, women, 
 antl children have sull'eretl at their hands, and 
 how our homebred l)iabolonians do walk now 
 with more busini-'S than dare the townsmen in 
 the streets of Mansoul. Ia'I our lonl tln-re- 
 fore, according to the wis<lom of (iimI that is in 
 him, draw up a petition for his |HH>r iHT\'anta 
 to «)ur Prince Kmmanuel. Well, said the lord 
 seiTetary, I will draw up a iH>tition for you, 
 and will also set my hand thereto. Then said 
 they, Hut when shall we call for it at the handu 
 of t)ur lortl? iJut he answered, Yourselvea 
 must be present at the <loing of it; yea, you 
 n>u>t put your desires to it. True, the hand 
 and pi>n shall be mine, but the ink and paficr 
 must be yours, else how can y(»u sjiy it is your 
 petition? Nor have I nc«-«l to |tctition for 
 myself, because I have not offended. 
 
 He al>«o added as followeth. No petition 
 gix-s from me in my nana- to the Prince, rtnd 
 so to his Father by him, but when the people 
 that are chiefly concerned therein do join in 
 heart and s<juI in the matter, for that must bo 
 insert*-*! therein. 
 
 .*N) they dill heartily agree with the sentence 
 of the lord, and a petition was forthwith drawn 
 up for them. But now who should carry it? 
 that was next. But the secretary advised th«t 
 Captain Credence should carry it, for he was • 
 well-s|M>ke» man. They thert-fore callid for 
 him and proiM)unde«l to him ; .ii¥i. 
 
 Well, said the captain, I gladly the 
 
 motion; and though I am liuu<-, I i%ili ii<i thia 
 busineM for you^%it!i ;l-> n.U' !i >I' 'I tud »» 
 well as I can. 
 
 The contents <ii in. j i .1 v.... i,.. ihia 
 
 purpose: 
 
460 
 
 BUNYAN'S COMPLETE WORKS.. 
 
 O our Lord and Sovereign Prince Emman- 
 uel, the potent, the long-sufrering Prince! 
 grace is poured into thy lips, and to thee be- 
 longs mercy and forgiveness, though we have 
 rebt'lled against thee. We, who are no more 
 wortiiy to be called thy Mansoul, nor yet fit to 
 partake of common benefits, do beseech thee, 
 and tiiy Father by thee, to do away our trans- 
 gressitins. We confess that thou mightest cast 
 us away for them, but do it not for thy name's 
 sake ; let the Lord rather take an opportunity 
 at our miserable condition to let out his bowels 
 and compassion to us; we are compassed on 
 every side : Lord, our own backslidings reprove 
 us ; our Diabolonians within our town fright 
 us, and the army of the angel of the bottom- 
 less pit distresses us. Thy grace can be our 
 Balvation, and whither to go but to thee we 
 know not. 
 
 Furthermore, gracious Prince, we have 
 weakened our captains, and they are discour- 
 aged, sick, and of late some of them grievously 
 worsted and beaten out of the field by the 
 power and force of the tyrant. Yea, even 
 those of our captains in whose valour we did 
 formerly use to put most of our confidence, 
 they are as wounded men. Besides, Lord, our 
 enemios are lively, and they are strong ; they 
 vaunt and boast themselves, and do threaten 
 to i^art us among themselves for a booty. They 
 are ikllen also upon us. Lord, with many thou- 
 sand Doubters, such as with whom we cannot 
 tell what to do; they are all grim-looking and 
 unmercil'ul ones, and they bid defiance to us 
 and thee. 
 
 Our wisdom is gone, our power is gone, be- 
 cause thou art departed from us, nor have we 
 what we may call ours, but sin, shame, and 
 confusion of face for sin. Take pity upon us, 
 O Lord, take pity upon us thy miserable town 
 of ^lansoul, and save us out of the hands of 
 our enemies. Amen. 
 
 Tliis petition, as was touched afore, was 
 handed by the lord secretary and carried to 
 f the court by the brave and most stout Captain 
 Credence. Now he carried it out at Mouth- 
 gate, for that, as I said, was the sally-port of 
 the town ; and he went and came to Emmanuel 
 with it. Now how it came out, I do not know, 
 but for certain it did, and that so far as to 
 reach the ears of Diabolus. Thus I conclude 
 because that the tyrant had it presently by the 
 end, and charged tiie town of Mansoul with it, 
 eaying, Thou rebellious and stubborn-hearted 
 Mansoul, I will make thee to leave off petition- 
 ing ; art tliou yet for petitioning? I will make 
 
 thee to leave. Yea, he also knew who lh<» 
 messenger was that carried the petition to the 
 Prince, and it made him both to fear and rage. 
 
 AVherefore he commanded that his drum 
 should be beat again, a thing that Mansoul 
 could not abide to hear ; but when Diabolas 
 will have his drum beat, Mansoul must abide 
 the noise. Well, the drum was beat and the 
 Diabolonians were gathered togetlier. 
 
 Then said Diabolus, O ye stout Diabolo- 
 nians, be it known unto you that there is 
 treachery Batched against us in the rebellious 
 town of Mansoul ; for albeit the town is in 
 our possession, as you see, yet these miserable 
 Mansoulians have attempted to dare and have 
 been so hardy as yet to send to the court to 
 Emmanuel for help. This I give you to un- 
 derstand that ye may yet know how to carry it 
 to the wretched town of Mansoul. • Wherefore, 
 
 my trusty Diabolonians, I command that 
 yet more and more ye distress this town of 
 Mansoul and vex it with your wiles, ravish 
 their women, deflower their virgins, slay their 
 children, brain their ancients, fire their town, 
 and what other mischief you can ; and let this 
 be the reward of the Mansoulians from me for 
 their desperate rebellions against me. 
 
 This you see was the charge, but something 
 stepped in betwixt that and execution, for as 
 yet there was but little more done than to 
 rage. 
 
 Moreover, when Diabolus had done thus he 
 went the next day up to the castle-gates, and 
 demanded that, upon pain of death, the gates 
 should be opened to him, and that entrance 
 should be given him and his men that followed 
 after. To whom Mr. Godly-fear replied (for 
 he it was that had the charge of that gate) that 
 the gate should not be opened unto him nor to 
 the men that followed after him. He said, 
 moreover, that Mansoul, when she had suffered 
 awhile, should be made perfect, strengthened, 
 settled. 
 
 Then said Diabolus, Deliver me then the 
 men that have petitioned against me, especially 
 Captain Credence, that carried it to your 
 Prince ; deliver that varlet into my hands, and 
 
 1 will depart from the town. 
 
 Then up starts a Diabolonian, whose name 
 was Mr. Fooling, and said, My lord offereth 
 you fair ; it is better for you that one man per- 
 ish than that your whole Mansoul should be 
 undone. 
 
 But Mr. Godly-fear made him this reply: 
 How long will Mansoul be kept out of the 
 dungeon when she hath given up her faith to 
 
THE HOLY WAU. 
 
 4GI 
 
 Dialioliis? As good lose flu- ii>«ri as Inse Cap- 
 tain Credence, for if one be gone the other 
 must follow. lUu to that Mr. Fooling said 
 uotliing. 
 
 I'hen did my lord mayor reply, and said, O 
 thou devouring tyrant ! he it known unto thee 
 we shall hearken to none of thy words: we arc 
 resolved t< re:«ist thee an long its u captain, a 
 man, a sling, and a stone to throw at thee shall 
 he fouml in the town of .Mansoul. Hut Dialt- 
 oliis answered, Do you hope, do you wait, do 
 you look for help and deliverance? You have 
 sent to Kmmanuel, but your wickednes.s sticks 
 t(M> cl«>sc ill yuur skirtM to let inniH-ent prayers 
 come out of your lips. Think you that you 
 shall be prevailers and prosper in this design? 
 You will fail in your wish, you will fail in 
 your attempts; for it is not only I, hut your 
 Kmmanuel, is n;;aiiist you. Yea. it is he that 
 hath sent me against you to subdue you; for 
 what then tin you ho|H% or by what means will 
 you escape? 
 
 Then said the lord mayor, W'c have sinned 
 indeed, but that shall be no hclji to thee, for 
 our Kmmanuel hath said it, and that in great 
 faithfuliu*ss, " And him that cometh to me I 
 will in nowise c:ist out." lie hath also told 
 U8, O thou our enemy I that all manner of 8in 
 and bljLsphemy shall be forgiven to the sons 
 of men. Therefore we dare not di>spair, but 
 will liMik for, wait for, ami hope for deliver- 
 ance still. 
 
 Now by this lime Captain Credence wits 
 (.ome from the court from Kmmanuel to the 
 castle of MuiisMul ; and he returned to them 
 with n packet. S» my l«»rd may«>r, hearing 
 that Captain Credence wits come, withdrew 
 himself from the noise of the roaring of the 
 tyrant, and left him to yell at the wall of the 
 town or against the gait's of the castle. So he 
 came up to the captain's lodgings, and saluting 
 him he a«ko<i him of his welfare, and what was 
 the IK'S* news at court? Hut when he asked 
 Captuiii Credence that, the water sIimmI in his 
 eyes. Then said the captain. Cheer up, my 
 lord, for all will be well in time : and with that 
 he first prinlucefl his packet and laid it by, 
 btit that the lord mayor and the rest of the 
 
 iptains took for a sign of geKxl tidings. Now 
 II season of grace l)oing come, he sent for all 
 the captains and eldern of the town that were 
 here and there in their liMl_'inir» in the castle 
 and u|M>n their guard, to b : them know that 
 Captain Cre<lence woj* returned from the court, 
 ami tliat ho had noniothing in general and 
 •oDiething in special to communicate to ihcm. 
 
 Sj they all came up to him and saluted him, 
 and uskeii him concerning his journey, and 
 what was tlie best news at court? Ami he an- 
 swered them, as he had done the lonl mayor 
 before, that all wouiti be well at la-t. Now 
 when the captain hud thus saluted them, he 
 0|>ened his packet and thence did draw itut 
 his several imti-s for tliose that lie had sent 
 for. 
 
 And the first note was for my loni irny:r, 
 wherein was signifie«i that the I'rince Kmiimii- 
 uel had taken it well that my lonl mayor had 
 been so true and trusty in Ids ollice and the 
 great concerns that lay U|M»n him for the Uiwn 
 and people of .Mansoul. .\lso he bid him to 
 know that he took it well that he hail been no 
 bold for his Tritice Kmmanuel, ami had en- 
 gaged so faithfully in his cause agaiiixt Diab- 
 olus. lie also sii^'iiified at the cIohc of his |et> 
 ter that he should shortly receive his reward. 
 
 The »econ<i note that came out was for the 
 noble Lord Will-be-will, wlierein there waa 
 signified that his Prince Kmmanuel did well 
 understand how valiant and coiira^'enus ho 
 had been for the honour (d' his Lord, now in 
 his absence and when his name was under con- 
 tempt by Diabolus. There was signified also 
 that his Prince had taken it well that he had 
 been so faithful to the town of .Mansnul, in hia 
 keeping so strict a hand and eye over and so 
 strict a rein upon the necks of the DlalNilo- 
 nians that did still lie lurking in their several 
 lioles in the famous t«>wn of Mansoul. 
 
 He signified, moreover, how that he under- 
 stood that my lord had with his own hand 
 done great exe<*ution U|>on some of the chief 
 (d' the rebels there, to the great iliscourage- 
 ment of the adverse party and Ui the good 
 example of the wholv town of Mansoul; 
 and that shortly his lordship should have hia 
 reward. 
 
 The third note came out for the sulxtniinate 
 preacher, wherein was signified that hi* Prince 
 tiMik it well from him that he had mi boiiesilj 
 and so faithfully iH'rforme<l his ofiice and ex- 
 e<Mite<i the trust committed to him by his \jitr\\, 
 while ho exhorted, rebukeil, and forewarned 
 Mansoul acronling to the laws of the town. 
 Ho signified, moreover, that he look it well 
 at his hand that he calb-tl to fastintr. to "lack* 
 cloth, and aslu*s when .Mnnsoul whs under her 
 revolt. Also that he called for the aid nf the 
 Captain H-mnerges to help in s" wei;;hty • 
 work. AncI that shortly he also should re* 
 ccive his rewani. 
 
 The fourth note came out for Mr. Uodly 
 
462 
 
 BUNYAN'S COMPLETE WORKS. 
 
 fear, wherein his Lord thus signified : that his 
 Lordship observed that he was the only man 
 in .Mansoul that detected Mr. Carnal-security 
 as tlie only one, that through his subtlety and 
 cunning, had obtained for Diabolus a defec- 
 tion and decay of goodness in the blessed 
 town of Mansoul. Moreover, his Lord gave 
 him to understand that he still remembered 
 his tears and mourning for the state of Man- 
 soul. It was also observed by the same note 
 that his Lord took notice of his detecting of 
 tills Mr. Carnal-security at his own table among 
 the guests in his own house, and that in the 
 midst of his jolliness, even while he was seek- 
 ing to perfect his villainies against the town 
 of Maosoul. Emmanuel also took notice that 
 this reverend person, Mr. Godly-fear, stood 
 stoutly to it at the gates of the castle against 
 all the threats and attempts of the tyrant, and 
 that he put the townsmen in a way to make 
 their petition to their Prince, so as that he 
 might accept thereof, and as that they might 
 obtain an answer of peace; and that therefore 
 ehortly he should receive his reward. 
 
 After all this there was yet produced a note 
 which was written to the whole town of Man- 
 soul, whereby they perceived that their Lord 
 took notice of their so often repeating of peti- 
 tions to him, and that they should see more 
 of the fruits of such their doings in time to 
 come. Their Prince did also therein tell them 
 that he took it well that their heart and mind 
 now at last abode fixed upon him and his 
 ways, though Diabolus had made such inroads 
 upon them ; and that neither flatteries on the 
 one hand nor hardships on the other could 
 make them yield to serve his cruel designs. 
 There was also inserted at the bottom of this 
 note that his Lordship had left the town of 
 Mansoul in the hands of the lord secretary 
 and under the conduct of Captain Credence, 
 Baying, Beware, that you yet yield yourselves 
 under their governance, and in due time you 
 shall receive your reward. 
 
 Hn after tiie brave Captain Credence had 
 delivered his notes to those to whom they be- 
 longed, he retired himself to my lord secre- 
 tary's lodgings, and there spent time iu con- 
 versing with him; for they two were very 
 great one with another, and did indeed know 
 more how things would go with Mansoul than 
 did all the townsmen beside^s. The lord secre- 
 tary also loved the Captain Credence dearly; 
 yea, many a good bit was sent him from ray 
 lord's table; also he might have a show of 
 countenance when the rest of Mansoul lay 
 
 under the clouds. So after some time for con- 
 verse was spent the captain betook himself to 
 his chambers to rest. But it was not long 
 after but my lord did send for the captain 
 again ; so the captain came to him, and they 
 greeted one another with usual sa'utations. 
 Then said the captain to the loid secretary, 
 What hath my loid to say to his servant? 
 So the lord secretary took him and had him 
 aside, and after a sign or two of more favour 
 he said, I have made thee the Lord's lieutenant 
 over all the forces in Man?oul ; so that from 
 this day forward all men in Mansoul shall be 
 at thy w^ord, and thou shalt be he that shall 
 lead in and that shall lead out Mansoul. 
 Thou shalt therefore manage, according to 
 thy place, the war for thy Prince and for the 
 town of Mansoul against the force and power 
 of Diabolus, and at thy command shall the 
 rest of the captains be. 
 
 Now the townsmen began to perceive what 
 interest the captain had both with the court 
 and also with the lord secretary in Mansoul ; 
 for no man before could so speed when sent, 
 nor bring such good news from Emmanuel as 
 he. Wherefore what do they, after some 
 lamentation that they made no more use of 
 him in their distresses, but send by their sub- 
 ordinate preacher to the lord secretary to de- 
 sire him that all that ever they wei"e and had 
 might be put under the government, care, 
 custody and conduct of Captain Credence. 
 
 So their preacher went and did his errand, 
 and received this answer from the mouth 
 of his lord : That Captain Credence should be 
 the great doer in all the King's army against 
 the King's enemies, and also for the welfare 
 of Mansoul. So he bowed to the groom and 
 thanked his lordship, and returned and told 
 his news to the townsfolk. But all this was 
 done with all imaginable secresy, because the 
 foes had yet great strength in the town. 
 
 But to return to our story again : When 
 Diabolus saw himself thus boldly confronted 
 by the lord mayor, and perceived the stoutness 
 of Mr. Godly-fear, he fell into a rage and 
 forthwith called a council of war, that he 
 might be revenged on Mansoul. So all the 
 princes of the pit came together, and old In- 
 credulity at the head of them, with all the cap- 
 tains of his array. So they consulted what to 
 do. Now the effect and conclusion of the 
 council that day was, how they might take 
 the castle, because they could not conclude 
 themselves masters of the town so long as that 
 was in the possession of their enemies. So 
 
THE HOLY WAIL 
 
 -163 
 
 anc advi-*ed this way, and another advised 
 that ; but whon they could not agree in their 
 verdict, Apollyon, the president of the council, 
 etood up, and thus he l>e;:au : My hrotlierhood, 
 quoth he, I have two thiii'/s to propountl unto 
 you, and my first is this: Let us withdraw 
 ourselves from the town into the plain again, 
 !''>r our presence here will do us* no pood, be- 
 muse the castle is yet in our enemies' hands; 
 nor is it pos^sible that we should take that so 
 loni: as .so many brave captains are in it, and 
 that this bold fellow, (Jodly-fcar, is matle the 
 keeper of the gates of it. Now when we have 
 withdrawn ourselves into the plain, they of 
 their own accord will be glad of some little 
 ease, and it n>ay be of their ov.n accord they 
 again nn»y begin to be renuss ; and even their 
 so being will give theni a bigger blow than we 
 can possibly give them ourselves. Hut if that 
 should fail, our going forth of the town may 
 draw the ca(>tains out after us, and you know 
 what it cost thenj when we fought them in the 
 field before. Besides, can we but draw them 
 out into the field, we may lay an ambush be- 
 hind the town, which shall, when they are 
 roiue forth al)road, ru^h in ami take posses- 
 sion of the castle. 
 
 But Ik-elr.ebub st«HHl up and replied, saying. 
 It is impassible to draw then) all otV from the 
 castle; some, you may be sure, will lie there 
 t4) keep that; wherefore it will be but in vain 
 thus to attempt uidess we were sure that they 
 will all come out. He therefore ctmcluded 
 that what w:uh done must )>o done by some 
 other means. And the most -likely means that 
 the greatest of their heads could invent was 
 that which A|H>llyon had advised before — to 
 wit, to get the lownsmon again to sin. For, 
 iiaid he, it is ni>t our UMUg in the town, nor in 
 the fielcl, nor our fighting, nor our killing of 
 their men, that can make us the masters of 
 Mansoul ; fiir so long »» one in the town in 
 able t«> lift up his finger apiinst us, Kmmanuel 
 will take tht-ir parts; and if he shall take their 
 parts, we know what time of clay it will Ik» 
 with us. Wherefore, for my part, ijuoth he, 
 there is in my judgment no way to bring them 
 into lM)ndage to us like inventing a way to 
 make them sin. Had we, said he, left all our 
 l>«>ubtcr» at home, we had done a.H well a» we 
 have ilone now, unlesM we could have nuule 
 them I he moxtent and governors of the cattle; 
 for houbtfrn at a distance are but like objiv- 
 tions rc|H'il)-d with argumenlJi. Ind«'ed, can 
 w#. 1)1 I 1,'. t t> tin iiifi. tl\.- hold nml iiiaki' tlnn> 
 
 possessors of that, the <lay will be our owu. 
 Let us therefore withdraw oursclvi>s into the 
 plain, (ni»t exp«-<'ting that the captains in Man- 
 soul shouM follow us,) but yet, 1 say, let us do 
 this, and before we so do let us advise again 
 with our trusty Diabolonians that arc yet in 
 their holds of Mansoul, and net them to work 
 to betray the town to us ; for they Indeitl must 
 do it or it will be left undone for ever. IJy 
 these sayings of Iteel/ebub (f<»r I think it was 
 he that gave his couns«-I) the whole conclave 
 was forceil to be of his opinion — to wit, that 
 the way to get the castle was to get the town 
 to sin. Then they fell to inventing by what 
 means to do this thing. 
 
 Then Lucifer stoml up and said, The coun* 
 sel id' Heelzebub is jiertinent ; n<»w the way to 
 bring this to pass, in mine opinion, is thia: 
 Let us withdraw our force froni the town of 
 >Linsoul ; li't usdo this, and let us terrify them 
 no more, either with summons or threats, or 
 with the noise of our drum, or any other awa- 
 kening means. Only let us lie in the field at 
 a distance, and be as if we reganletl them not, 
 (for frights, I see, do but awaken them and 
 make them stand more to their arms.) I have 
 also another stratagem in my heatl. You know 
 Man.soul is a market-town, and a town that de- 
 lights in commerce; what therefore if some 
 of tmr DialMtlonians shall feign themselvci* far- 
 countrymen, and shall go out and bring to the 
 market of Mansoul some of our wares to sell? 
 and what matter at what rates they sell their 
 wares, though it be but for half the worth? 
 Now, let thooe that thus shall trade in their 
 market bo those that are witty and true to us, 
 and I will lay my crown t<i pawn it will do. 
 There are two that an* come to my thoiightji 
 already that I think will be arch at this work, 
 and they are Mr. lVnny-wise-pound-fiM»li«h, 
 and Mr. Get-i'-the-hundre«l-and-lose-i'-lhe- 
 shire; nor is this man with the long name at 
 all inferior to the other. What also if you 
 join with th«n. Mr. Sweet-world and Mr. I'lei*-' 
 ent-giMsl? — they are men tiwit are civil and 
 cunning, but our true friemLs and hel|K'rH. 
 Let these, with as many more, engage in this 
 business for us, and let .Mansoul Im> taken up 
 in much busin(<iut, and let them grow full and 
 rich, and this is the way to gel ground of thrm r 
 rememU'r ye not that thus wo prevaibtl upon 
 I^xslicea, and how many at 1 ''dd 
 
 in thi-* snare? Now, when ■ -'W 
 
 full they will forget their iiOM-rv , >tnd il we 
 shall not alVright ihera they lu.iy hapj-n U 
 
464 
 
 BUyVAS'S COMPLETE WORKS. 
 
 fall asleep, and so be got to neglect their town- 
 watch, their castle-watch, as well as their 
 watch at the gates. 
 
 Yea, may we not by this means so cumber 
 Mansoul with abundance that they shall be 
 forced to make of their castle a warehouse in- 
 stead of a garrison fortified against us and a 
 receptacle for men of war? Thus, if we get 
 our goods and commodities thither, I reckon 
 that tlie castle is more than half ours. Be- 
 Bides, could we so order it that it. should be 
 filled with such kind of wares, then if we made 
 n sudden assault upon them it would be hard 
 for tiie captains to take shelter there. Do you 
 know tliat of the parable, "The deceitfulness 
 of riches choke the world ; " and again, " When 
 the heart is overcharged with surfeiting and 
 drunkenness and the cares of this life, all mis- 
 chief comes upon them at unawares." 
 
 Furthermore, my lords, quoth he, you very 
 well know that it is not easy for a people to be 
 filled witii our things and not to have some of 
 our Diabolonians as retainers to their houses 
 and services. Where is there a Mansoulian 
 that is full of this world that has not for his 
 servant and waiting-man Mr. Profuse, or Mr. 
 ProdigiUity, or some other of our Diabolonian 
 gang, as Mr. Voluptuous, Mr. Pragmatical, 
 Mr. Ostentation, or the like? Now these can 
 take the castle of Mansoul, or blow it up, or 
 make it unfit for a garrison for Emmanuel ; 
 and any of these will do. Yea, these, for 
 aught I know, may do it for us sooner than an 
 army of twenty thousand men. Wherefore, 
 to end as I began, my advice is, that we quietly 
 withdraw ourselves, not offering any further 
 force or forcible attempts upon the castle, at 
 least at tliis time, and let us set on foot our 
 new project, and let us see if that will not 
 make them destroy themselves. 
 
 This advice was highly applauded by them 
 all, and was accounted the very masterpiece 
 of hell: to wit, to choke Mansoul with a ful- 
 ness of this world, and to surfeit her heart with 
 the good things thereof. But see how things 
 meet ti)gether! Just as this Diabolonian 
 council w;i« broken up, Captain Credence re- 
 ceived a letter from Emmanuel, the contents 
 of which were these: That upon the third day 
 he would njcet him in the field in the plains 
 about Mansoul. Meet me in field! quoth the 
 captain ; what meaneth my Lord by this? I 
 know not what he meaneth by meeting of me 
 in the field. So he took the note in his hand 
 and did carry it to my lord secretary to ask his 
 thoughts thereupon, (for my lord was a seer in 
 
 all matters concerning the King and also for 
 the good and comfort of the town of Mansoul.) 
 So he showed my lord the note, and desired 
 his opinion thereof. For my part, quoth Cap- 
 tain Credence, I kno^v not the meaning thereof. 
 So my lord did lake and read it, and after a 
 little pause he said, " The Diabolonians have 
 had against Mansoul a great consultation to- 
 day ; they have, I say, this day been contriving 
 the utter ruin of the town ; and the result of 
 the council is, to set Mansoul into such a way 
 •,vhich, if taken, will surely make her destroy 
 herself. And to this end they are making 
 ready for their own departure out of the town, 
 intending to betake themselves to the field 
 again, and there to lie till they shall see 
 whether this their project will take or no. But 
 be thou ready with the men of thy Lord, for 
 on the third day they will be in the plain, 
 there to fall upon the Diabolonians ; for the 
 Prince will by that time be in the field, yea, 
 by that it is break of day, sun-rising, or before, 
 and that \vith a mighty force against them. 
 So he shall be before them, and thou shalt be 
 behind them, and betwixt you both their army 
 shall be destroyed." 
 
 When Captain Credence heard this, away 
 he goes to the rest of the captains, and tells 
 them what a note he had awhile since received 
 from the hand of Emmanuel; and, said he, 
 that which was dark therein, has my lord the 
 lord secretary expounded unto me. He told 
 them, moreover, what by himself and by them 
 must be done to answer the mind of their 
 Lord. Then were the captains glad; and 
 Captain Credence commanded that all the 
 King's trumpeters should ascend to the battle- 
 ments of the castle, and there, in the audience 
 of Diabolus and of the whole town of Mansoul, 
 make the best music that heart could invent. 
 Then the trumpeters did as they were com- 
 manded. They got themselves up lo the top 
 of the castle, and thus they began to sound. 
 Then did Diabolus start, and said, " What can 
 be the meaning of this? They neither sound 
 boot-and-saddle, jior horse-and-away, nor a 
 charge. What do these madmen mean, that 
 they should be so merry and glad?" Then 
 answered him one of themselves, and said, 
 " This is for joy that their Prince Emmanuel 
 is come to relieve the town of Mansoul — that 
 to this end he is at the head of an army, and 
 that this relief is nr^ar." 
 
 The men of Mansoul were also greatly con- 
 cerned at this melodious charm of the trump- 
 ets : they said, yea, they answered one another, 
 
T1IJ-: jkjlv HAi:. 
 
 405 
 
 «aying, "This can bo no harm to luj; surely 
 this can be no harm to us." Then said the 
 Diahdlonlans, " What had we bcbt to do?" 
 And it w:is answurt-d it was best to quit the 
 town ; and that, sjiid one, ye may do so in jmr- 
 
 the held to his servants ?" Hut wlu-n the enemy 
 saw the man eome with his crutches, they were 
 diiunteii yet the mure; fur, thought they, wliat 
 spirit has putuessed these Munsouliaiis tluil 
 tiiey tight us u|Min tiieir crutcliesi Well, the 
 
 suance of your last council, and by so doing i captains, jts I said, fell on, and did bravely 
 also be better able to give the enemy battle , handle tluir weapons, still crying out and 
 flhonid an army from without come upon us. *shouting as they laid on blows, "The sword of 
 
 ^^o on the second day they witlulrew themselves 
 t/<'ra Mansoul and abo<le in the plains without, 
 but they encamped themselves before Kye-gate, 
 in what terrene and terrible manner they 
 could. The reiU<*on why they couhl not abide 
 in the town (besidi-s the rejuons that were de- 
 
 the IVince Emmanuel :»■"! 'l"- -lii.1.1 i.i" t'u.- 
 tain Credence I" 
 
 Now when Dial>olus s.iw m.it in.' > .niam- 
 were come out. and that s<» valiantly tiny sur- 
 rounded his men, he concluded that fur the 
 present nothing from them was to Itv hxikcd 
 
 bated in the last conclave) was, for that they | fur but blows and the dints of Utoir two-vUgcd 
 were not possessed of the stronghold, and be- swords. 
 
 cause, said they, we shall have more conve- 
 nience to fight, and also to fly, if need be, when 
 we are cncaniped in the open plains. iJi'sides, 
 the town would have been a pit for them, 
 rather than a place of defence, had the Prince 
 come up and enclosed them f;isl therein. 
 Therefore thcv bet«.)ok themselvi's to the fielil. 
 
 Wherefore he also falls upon the Prince'* 
 army with all his «leadly ft»rce. S<> the buttle 
 wius joined. Now, who was it that at finil 
 Diabolus met with in the fight but (*ii|>tain 
 Credence on the one hand, and I^ord WIU-Ih,'- 
 will on the other? Now, Will-bo-will's blows 
 were like the blows of a giant; for that man 
 
 that they might al.so be out of the reach of the i had a strong arm, and ho fell in uiwin the 
 
 slings, by which they were much annoyed all Election-doubters, for they were the lil'eguard 
 
 the while that they were in the town. of Uiabolus, and he kept them in play a cikkJ 
 
 Well, the time that the captains were to fall j while, cutting and battering slir N«\v. 
 
 U|>on the Diabolonians being come, they eagerly when Captain Credence saw my <d, 
 
 prepareil themselves for action; for Captain he did stoutly fall on, on the other iiami, upou 
 
 Credence having told the captains over night , the .same company also ; s<^^> they put them to 
 
 that they should nieet their Prince in the field I great disorder. Now Captain Uoud-ho])e had 
 
 to-morrow was like oil to a flaming fire, for of engagetl the Vocation-doubterB, and they were 
 
 a long time they had been at a distance ; they stunly men, but the captain was a valiant 
 
 then lore were for this the more earnest and man; Captain E.\perience did a iiim 
 
 di-sirous of the work. So, as I .said, the hour 
 being come. Captain Credence, with the rest 
 of the men of war, drew out their forces before 
 it was day by the sally-port of the town. And 
 being all reatly, Captain Cretlcnce went up to 
 the head of the army and gave to the ri>st of 
 tho captains the word, and they to their under- 
 otlicers and sol<liers; the word was, "The 
 •word of the Prince Enunanuel and the shield 
 of Captain Cretlencel" which is in the Man- 
 •oulian tongue, " The woni of God and faith." 
 Then the ra|>tains fell on, and began roundly 
 lo fron' and flank and rear l>ialM>lus's camp. 
 
 Now they left (Captain Exp«rifnee !• 
 ti»wn, lK'eau.T« he wxi yet ill of h\> w 
 which the Diabolonians had given him in the 
 lust tight. Uut when he perceived that the 
 
 some aid, .so he made the V'o«.i .cm 
 
 to retreat. The rest of the armies were liotly 
 engaged, and that on every side, and the 
 Diabolonians did fight stoutly. Then did my 
 lord sccretar}' command that the slings from 
 the castle should be played, and his men could 
 throw stoni-H at an hair's breadth. Hut :ifter a 
 while Ujose that were made to fly before the 
 capt^iins of the IVince did Ix-gin to rally again, 
 and they came up stoutly U|>on the rear ol the 
 Prince's anny; wherefore the Prince'* anny 
 began to faint, but remembering that Iher 
 should see the face of their Prince by and bj', 
 1 a very fi- '*»• 
 
 i I the en; ;ijC 
 
 ' 1 ne swonl of ti>e I'l 'he 
 
 •.hield of Captain Cri . "'al 
 
 captains were at it, what docn ho but, calling [ DialMdus gave back, thinking that mor« aid 
 
 for his crutches with ' ' '■' ' - ■ ; . n come. Hut uo Km ' ' ' ^ yrt 
 
 ne g'K'w to the battle, 1. Moreover, the ' ■ in 
 
 whil.- my brethren are in lite ibl, and they ■■■■ 'ih 
 
 Kmiiuuiuel the Prince will m. i^«. Now in ; •■•»«> 
 
 30 
 
466 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Credeuee bravely encouraged his men to stand 
 to it, and Diaboius did the like as well as he 
 could. But Captain Credence made a brave 
 speech to his soldiers, the contents whereof 
 here follow: 
 
 Gentlemen soldiers and my brethren in this 
 design, it rcjoiceth me much to see in the field 
 for our Prince this day so stout and so valiant* 
 an army and such faithful lovers of Mansoul. 
 You have hitherto, as hath become you, shown 
 yourselves men of truth and courage against 
 the Diabolonian forces, so that for all their 
 boasts they have not yet much cause to boast 
 of their gettings. Now, take to yourselves 
 your wonted courage, and show yourselves men 
 even this once only, for in a few minutes after 
 the next engagement this time you shall see 
 your Prince show himself in the field ; for we 
 must make this second assault upon this ty- 
 rant Diaboius, and then Emmanuel comes. 
 
 No sooner had the captain made this speech 
 to his soldiers but one Mr. Speedy came post 
 to the captain from the Prince to tell him that 
 Emmanuel was at hand. This news, when 
 the captain had received, he communicated to 
 the other field-officers, and they again to their 
 soldiers and men of war. Wherefore, like 
 men raised from the dead, so the captains and 
 their men arose, made up to the enemy, and 
 cried as before, "The sword of the Prince 
 Eknmanuel and the shield of Captain Cre- 
 dence!" 
 
 The Diabolonians also bestirred themselves, 
 ind made resistance as well as they could ; but 
 in this last engagement the Diabolonians lost 
 their courage, and many of the Doubters fell 
 down dead to the ground. Now when they 
 had been in the heat of battle about an 
 hour more, Captain Credence lift up his eyes 
 and saw and beheld Emmanuel coming ; and 
 he came with colours flying, trumpets sound- 
 ing, and the feet of his men scarce touched the 
 ground, they hasted with that celerity towards 
 the captains that were engaged. Then Cap- 
 tain Credence wheeled with his men to the 
 town-ward and gave to Diaboius the field. So 
 Em;nanuel came upon him on the one side, 
 and tlie enemy's place was betwixt them both ; 
 then again they fell to it afresh, and after a 
 little while Emmanuel and Captain Credence 
 met, still trampling down the slain as they 
 came. 
 
 But when the captains saw that the Prince 
 was come, and that he fell upon the Diabolo- 
 niaikj on the other side, and that Captain Cre- 
 dence and his Highness had got them up be- 
 
 twixt them, they shouted, (they so shouted 
 that the ground rent again,) saying, "The 
 sword of Emmanuel and the shield of Cap- 
 tain Credence!" Now when Diaboius saw 
 that he and his forces were so hard beset by 
 the Prince and his princely army, what doth 
 he and the lords of the pit that were with 
 him but make their escape, and forsake their 
 army and leave them to fall by the hand of 
 Emmanuel and of his noble Captain Cre- 
 dence? So they fell all down slain before 
 them, before the Prince and before his royal 
 army; there was not left so much as one 
 Doubter alive; they lay spread upon the 
 ground dead men, as one would spread dung 
 upon the land. 
 
 When the battle was over all things came 
 into order in the camp ; then the captains and 
 elders of Mansoul came together to salute 
 Emmanuel while without the corporation ; so 
 they saluted him and welcomed him, and that 
 with a thousand welcomes, for that he was 
 come to the borders of Mansoul again ; so he 
 smiled upon them and said, Peace be to you ! 
 Then they addressed themselves to go to the 
 town ; they went then to go up to Mansoul — 
 they, the Prince, and all the new forces that 
 now he had brought with him to the war. 
 Also all the gates of the town were set open 
 for his reception, so glad were they of his 
 blessed return. And this was the manner and 
 order of going into Mansoul : 
 
 1. As I said, all the gates of the town were 
 set open, yea, the gates of the castle also ; the 
 elders too of the town of Mansoul placed them*- 
 selves at the gates of the town to salute him at 
 his entrance thither ; and so they did, for as he 
 drew near and approached towards the gates, 
 they said, " Lift up your heads, O ye gates, 
 and be ye lift up, ye everlasting doors, and 
 the King of glory shall come in." And they 
 answered again, "Who is the King of glory?" 
 And they made return to themselves, "The 
 Lord strong and mighty, the Lord mighty in 
 battle. Lift up your heads, ye gates, even 
 lift them up, ye everlasting doers/' &c. 
 
 2. It was ordered also by those of Mansoul 
 that all the way from the town-gates to those 
 of the castle his blessed Majesty should be en- 
 tertained with the song by them that had the 
 best skill in music in all the town of Mansoul; 
 then did the elders and the rest of the men of 
 Mansoul answer one another as Emmanuel 
 entered the town, till he came at the castle- 
 gates, with songs and sound of trumpets, say- 
 ing. They have seen thy goings, O God, even 
 
THE HOLY WAR. 
 
 -16: 
 
 the goiiip? f my God, my King, in the sjinc- 
 tuar)'. So .he singers went before, tlie phiyere 
 on instruments followed after, and among them 
 were the damsels playing on timbrels. 
 
 .'). Then the eaptains, (for I woJild speak a 
 word of them,) in their order, waited on the 
 I'rince as he entered into the g:ite8 of Mansoiil. 
 Captain Ore<lenee went before, and Captain 
 Oooil-hope with him; Captain Charity came 
 behind with other of his companions, nnd 
 Captain Patience followe<l after all; and the 
 rest of the captains, some on the riglil^ hand 
 and sonje on the K-ft, aceompaiiitHl Kmmanucl 
 into Mansoul. And all tin- while the colonrs 
 were displayid, the trumpets sounded, ami 
 contitiual shoutings were among the soldiers. 
 The Prince himself ri>de into the town in his 
 armour, which wius all of beaten gohl, and in 
 his chariot; the pillars of it were of silver, 
 the bottoni thereof of gold, the covering of it 
 W!LH of purple, the midst thereof being paved 
 with love for the tiaughters of the town of 
 Mansoul. 
 
 \. When the Prince was come to the en- 
 it ;inco of Mansoul he found all t^je streets 
 strewed with lilies an<l (lowers, curiously 
 decked with boughs and branelu-s from the 
 green trees that stoini round alMtut the town. 
 Every door also wits tilled with persons who 
 had adorned every one their fore-part against 
 tiieir house with something of variety and 
 singular excellency to eutertAin him withal lus 
 he passed in the streets; they also themselvi>s, 
 as Emmanuel passed by, did welcome him i 
 with shouts and acclamations of joy, .saying, ' 
 Blessed be the Prince that cometh in the name 
 of his Father Shaddail 
 
 5. At the castle-gatcs the elders of Man- 
 soul— to wit, the lord mayor, the Lonl Will- 
 be-will, the subordinate preacher, Mr. Know- 
 ledge, and Mr. .Nlind, with other of ihe gentry 
 of the place — >aluted Emmanuel again. They 
 bowed bt>forc him, they kisse<l the dust of his 
 feet, they thanked, they bles8<Ml, and praisetl 
 hi" ilighncss for not taking advantage against 
 tliem for their .nins, but rather had pity U{)on 
 them in their miserj', and returmii to them 
 with mercies and to build up ' '' -oul 
 
 for ever. Thus was he had uj) - '.y to 
 
 the cnstlc — for that was the royal palace an<l 
 the place where his honour was to dwell — 
 which was ready prepared for his Ilighnrm by 
 the prcmMioe of the lord secretary and the 
 work of (?nptnin Crtnience. S) ln« .•nt<*r>d in 
 
 »). Til- II th- ]•>• >ple and conn 
 lowu of Mant'dd cam»» t«» him i: 
 
 to mourn, and to weep, and to lament f«»f 
 their wickednei^s, by which they had fariid 
 him out of the town. So they, when they 
 were come, bowe<l themsi-lve« to the ground 
 seven times: they also wept, they wept aloud, 
 and asked f<.rgiv«ness of the Prince, and 
 praye<l that he would again, as of old, conflru) 
 his love to ManM4tul. 
 
 To the which the groat Prince replied, W««p 
 not, but go your way. eat the fat and drink* 
 the sweet, and semi |M.rtionH to them for wIkuo 
 naught is prepared. f<.r the joy of your I>orti 
 is your streii^rth. I am relurnM to Mansoul 
 with mercies, aiyl n»y name shall l»o set up, 
 exalted and magnified by it. He also t<Jok 
 these iidiabitants and kiKse<l them, and lai«l 
 them to his bosom. 
 
 Moreover, he gave to the elders of Mansoul 
 and to each town officer a chain of gohl and a 
 signet. He also sent to thrir wives ear-rings, 
 and jewels, and bracelets, and other thing*. 
 He also bestowed upon the true-l)orn children 
 of Mansoul many precious things. 
 
 When Emmanuel the Prince had done all 
 these things for the famous town of Mansoul, 
 then he said unto them, first. Wash your gar- 
 ments, then put on your ornaments, and then 
 come to me into the cAstle of Mansoul. .<o 
 they went to the fountain that was open for 
 Judah and Jerus:ilem to wash in; and there 
 they washed and there they made their gar- 
 ments white, and came again to the Prince 
 into the castle, and thus they stoo<l l)efore hira. 
 
 And now there wjus music and dancing 
 throughout the whole town of Mansoul, and 
 that because their Prince had again granted to 
 them his presence and the light of his counte- 
 nance; the bolls also did ring, and the sun 
 shone comfortably upon them f«ir a great while 
 together. 
 
 The town of Mansoul diil also now monp 
 thoroughly seek the destruction and ruin of 
 all remaining Diabolonians that abode in th«< 
 walls and the dens that they had in the tr)wn 
 of Mansoul; for there was of them that had 
 to this «lay es*capetl with life and limb from 
 the hands of their oppn-ssors in thi- fautou* 
 town <tf Mansoul. 
 
 But the IjtivX Will-bo-will wiu a gn-ator 
 terror to them now than over he had X^wn be- 
 fore, forasmuch as Ids heart wat yet m<(rp fullj 
 bent to seek, contrive, and pursue them to 
 d(>ath; he pur^tued them night nnd day, and 
 ■lid pnt thorn now to sore dintri-w, as will after- 
 
 A ^* were thus far put into ortlcr ia 
 
468 
 
 BUNYAN'S COMPLETE WOBKS. 
 
 the famous towu of Mausoul, care was taken 
 and orders given by the blessed Prince Em- 
 manuel that the townsmen should, without 
 further delay, appoint some to go forth into 
 the plain to' bury the dead that were there— 
 the dead that fell by the sword of Emmanuel 
 and by the shield of the Captain Credence— 
 iest the fumes and ill savours that would arise 
 from them might infect the air, and so annoy 
 the famous town of ilansoul. This also was 
 a reiu-son of this order— to wit, that as much as 
 in Mansoul lay they might cut off the name, 
 and being, and remembrance of those enemies 
 from the thought of the famous town of Man- 
 boul and iU inhabitants. 
 
 So order was given out by the lord mayor, 
 that wis^e and trusty friend of the town of 
 Mausoul, that persons should be employed 
 about this necessary business ; and Mr. Godly- 
 fear and one ^Ir. Upright were to be overseers 
 about this matter ; so persons were put under 
 them to work in the fields and to bury the 
 slain that lay dead in the plains. And these 
 were their places of employment : some were 
 to make the graves, some to bury the dead, 
 and some were to go to and fro in the plains, 
 and also round about the borders of Mansoul, 
 to see if a skull, or a.bone, or a piece of a bone 
 of a Doubter was yet to be found above ground 
 anywhere near the corporation; and if any 
 were found, it was ordered that the searchers 
 that searched should set up a mark thereby 
 and a sign, that those that were appointed to 
 bury them migiit find it and bury it out of 
 sight, that the name and remembrance of a 
 Diabolonian Doubter might be blotted out 
 from under heaven, and that the children, and 
 they that were to be born in Mansoul, might 
 not know (if possible) what a skull, what a 
 bone, or a piece of a bone of a Dotibter was. 
 
 So the buriers and those that were appointed 
 for that purpose did as they were commanded; 
 they buried the Doubters, and all the skulls, 
 and bones, and pieces of bones of Doubters 
 wherever they found them, and so they cleansed 
 the ])lains. Now also Mr. God's-peace took up 
 his tommission and acted again as in former 
 days. 
 
 Thus they buried in the plains about Man- 
 soul, the Election-doubters, the Vocation- 
 doubters, the Grace-doubters, the Persever- 
 aiice-doubtei-s, the Resurrection-doubters, the 
 Salvation-doubtei-s and the Glory-doubters, 
 whose captains were Captain Eage, Captain 
 Ciiiol, Captain Damnation, Captain Insatiable, 
 Cajitain Brimstone, Captain Torment, Captain 
 
 No-ease, Captain Sepulchre, and Captain Past- 
 hope ; and old Incrcdulitj^ was under Diabolua 
 their general. There were also seven heads 
 of their army, and they were the Lord Beelze- 
 bub, the Lord Lucifer, the Lord Legion, the 
 Lord ApoUyon, the Lord Python, the Lorl 
 Cerberus, and the Lord Belial. But the princes 
 and the captains, with old Incredulity their 
 general, did all of them make their escape ; so 
 their men fell down slain by the power of the 
 Prince's forces and by the hands of the men 
 of the town of Mansoul. They also were 
 buried as before related, to the exceeding great 
 joy of the now famous town of Mansoul, 
 They that buried them buried also with them 
 their arms, which were cruel instruments of 
 death, (their weapons were arrows, darts, 
 mauls, firebrands, and the like;) they buried 
 also their armour, their colours, banners, with 
 the standard of Diabolus, and what else soever 
 they could find that did but smell of a Diab- 
 olonian Doubter. 
 
 Now, when the tyrant had arrived at Hell- 
 gate-hill with his old friend Incredulity, they 
 immediately descended the den, and having 
 there with their fellows for a while condoled 
 their misfortunes and the great loss that they 
 sustained against the town of Mansoul, thej 
 fell at length into a passion, and revenged they 
 would be for the loss that they sustained before 
 the town of Mansoul ; wherefore they presently 
 called a council to contrive yet further what 
 was to be done against the famous town of 
 Mansoul, for their yawning paunches could 
 not wait to see the result of their Lord Luci- 
 fer's and their Lord Apollyon's counsel that 
 they had given before, (for their raging gorge 
 thought every day even as long as a short for 
 ever until they were filled with the body and 
 soul, with the flesh and bones, and with all the 
 delicacies of Mansoul.) They therefore re- 
 solved to make another attempt upon the town 
 of Mansoul, and that by an army mixed and 
 made up partly of Doubters and partly of 
 Blood-men. A more particular account now 
 take of both. 
 
 The Doubters are such as have their name 
 from their nature, as well as fi'om the land and 
 kingdom where they are born . their nature is 
 to put a question upon every one of the truths 
 of Emmanuel, and their country is called the 
 land of Doubting ; and that land lieth off and 
 farthest remote to the north, between the land 
 of Darkness and that called the Valley of the 
 Shadow of Death. For though the land of 
 Darkness and that called the Valley of tha 
 
TIIK HOLY ]\An. 
 
 AtVj 
 
 Window of Death he somotinics called as if 
 they were one and tl>e selfsame place, yet in- 
 deed ihey are two, lying hut a little way asunder, 
 and the laml of Douhting |)oiijts in and lieth 
 hetween them. This is the land of Duuhtinp, 
 and tlit?se that came with Diaholus to ruin the 
 town of Mansoul are the natives of that 
 
 iintry. 
 
 fhe lll<MHl-men are a people tliat have their 
 
 line deriv«Hl fnmi the malignity of their 
 nature, and from the fury that is in them to 
 execute it upon the town of Mansoul ; their 
 land lieth under the Dog-star, and hy that they 
 nn* governi-*! as to their intellectuals. 
 
 The name of their country is the Province 
 .1 Lonth-good; the remote parts of it are far 
 distant from the land of Douhting, yet they do 
 both hutt and bound upon the hill called Hell- 
 gate hill. These people are always in league 
 with the Douhters, for they jointly do make 
 question of the faith and fulelity of the men 
 of the town of Mansoul, and so are both alike 
 qualified for the service of their prince. 
 
 Now of these two countries did Diaholus, by 
 the Vating of his drum, raise another army 
 against the town of Mansoul, of five and 
 twfuty thou><and strong. There were ten 
 thousand Douhtersand lit'teen thousand Fihuxl- 
 men.and they were put under .several captains 
 for the war; and «dd In<T' 'l>'lifv u ,. i./nin 
 made general of the nrmy. 
 
 As for the Doubters, their c ;iN;:uns wi re five 
 of the .seven that were head- of the last^Diab- 
 olonian army; and these are their nann-s: 
 Captain Ih-elzebub, Captain Lm-ifi r, Captain 
 Ai>ollyon, Captain Legion, and Captain Cer- 
 berus ; and the captains that they had before 
 were some of them made lieutenants and aorae 
 - of the army. 
 
 I >ial>olus did not count that in thi.t ex- 
 jH.<Jition of bis these Doubters would prove 
 his principal men, for their manho<Ki had 
 been trietl lM>fore, also tin- Man.-ioulians had 
 r»tt them to the wor^t; only he did bring 
 
 • m to multiply n numl>or, and to help, if 
 itced was. at a |iinch ; but his trtist he put in 
 thf lUood-inen, for that thc-y were all rugged 
 vi' I ho kneir that they had dune feattt 
 
 h • 
 
 As tor the BIrxHi-men, they also were under 
 
 rnmand, and the names of their captnin<« 
 
 re— Captain Cain, Captain Niniro<l, Cap- 
 lain I"»hniacl, Captain F>au, Cajitain Saul, 
 Captain .Mwalom, Captain Judas, nnd Cap- 
 tain l'"!"-. 
 
 1. Captain Cain was nrer two bands: t<> 
 
 wit, the zealous and the angry IMood-men ; 
 his standard-bearer bore the refl colours, and 
 his escutcheon wa.s the murdering club. 
 
 2. Captain NininKl was captain over two 
 bands: to wit, the tynuinii-nl and encroaching 
 Hlood-men ; his -• . irer bore the red 
 colours, and his n was the great 
 bloodiiound. 
 
 3. Captain Tshmael w:w captain over two 
 bands: to wit, the mocking and sccmAil 
 Blood-men; his -t ' ' ' ' the red 
 colours, ami his « :..oekin^ 
 at .Vhraham's Isaac. 
 
 4. Captain I-^au was captain over tno 
 bands: to wit, the Kli»od-men that grudged 
 that another should have the blessing; also 
 over the Blood-men that are for executing 
 their private revenge upon others; his xtand- 
 ard-bearer bore the red colours, and his es- 
 cutcheon wius one privately lurking to murder 
 Jacob. 
 
 5. Captain i^aul was captain over two 
 bands: to wit, the gronndles-sly jealous and 
 the devilishly furious BlmKl-men; his stand- 
 ard-bearer bore the red colours, ami his es- 
 cutcheon was three bloo<ly darts cast at harm- 
 less David. 
 
 Cy. Captain Absalom was captain over two 
 bands : to wit, over the Blooji-men that will 
 kill a father or a friend for the gh»ry of this 
 world ; also over those Blood-men that will 
 hold one fair in hand with words till they 
 shall hav*» piom^d him with th«>ir •wonls ; 
 his stall ' • ad 
 
 hisescu! ■ r'* 
 
 blood. 
 
 7. Captain Judas was over two bands : to 
 wit, the Blood-men that will sell a man's life 
 for money, and !' ' my 
 
 their friend wifl>, iror 
 
 bore th' ir-, and : 
 
 thirty pi' ver atid ti. 
 
 S. Captain I'opcwas captain over one band, 
 
 for all thi-se sjiirits are joined in ont ' • 
 
 him ; his »tandard-lM>arer bore the reii 
 
 and !>!■< ' ti was the ittakc, the lU.-.i. . 
 
 and tilt in it. 
 
 Now • 
 rally ati 
 
 out of the field was, for that he put 
 confidence in his army of Blo«Kl-meii 
 put a great deal more trust in them ° 
 did Ix'fore in hi- " ^ 
 
 • h.>v h:'A nU'< oO. 
 
 d 
 
470 
 
 and their sword did seldom return empty. 
 Besides, he kuew that these, like mastiffs, 
 •.vould fasten upon any— upon father, mother, 
 brother, sister, prince, or governor ; yea, upon 
 die Prince of princes. And that which en- 
 couraged him the more was for that they did 
 once force Emmanuel oiit of the kingdom 
 of Universe; and why, thought he, may 
 'thtjy not also drive him from the town of 
 Mansoul ? 
 
 So this army of five-and-twenty thousand 
 8tr.:zg was by their general, the great Lord 
 Incredulity, led up against the town of ]\Ian- 
 80ul. Now Mr. Pry-well, the scoutmaster-gen- 
 eral, did himself go out to spy, and he did 
 bring Mansoul tidings of their coming. Where- 
 fore they shut up their gates, and put them- 
 selves in a posture of defence against these 
 new Diabolonians that came up against the 
 town. 
 
 So Diabolus brought up his army and be- 
 leaguered the town of Mansoul ; the Doubters 
 were placed about Feel-gate, and the Blood- 
 men set down before Eye-gate and Ear-gate. 
 
 Now when this army had thus encamped 
 themselves, Incredulity, in the nanie of Diab- 
 olus, his own name, and in the name of the 
 Blood-men and the rest that were with him, 
 sent a summons as hot as a red-hot iron to 
 Mansoul to yield to their demands, threaten- 
 ing that if they still stood it out against them 
 they would presently burn down Mansoul with 
 fire. For you must know that as for the Blood- 
 nion, they were not so much that Mansoul 
 should be surrendered, as that Mansoul should 
 be destroyed and cut off out of the land of the 
 living. True, they sent to them to surrender, 
 but should they so do, that would not stanch 
 or quench the thirsts of these men ; they must 
 have blood, the blood of Mansoul, else they 
 die ; and it is from hence that they have their 
 name. Wherefore these Blood-men he re- 
 served till now, that they might, when all 
 his engines proved ineffectual, as his last and 
 ■ -ure card, be played against the town of 
 Mansoul, 
 
 Nov- when tlic townsmen had received this 
 red-liot summons, it begat in them at present 
 some changing and interchanging of thoughts ; 
 but they jointly agreed in less than half an 
 hour to carry the summons to the Prince, 
 the which they did when they had writ at the 
 bottom of it, "Lord, save Mansoul from 
 bloody men I" 
 
 S<i he took it, and luokcd upon it and con- 
 sidered it, and took notice also of that short 
 
 BUNYAN'S COMPLETE WORKS. 
 
 petition that the men of Mansoul ha \ written 
 at the bottom of it ; and called to him the noble 
 Captain Credence, and bid him go and take 
 Captain Patience with him, and go and take 
 care of that side of Mansoul that was be- 
 leaguered by the Blood-men. So they went 
 and did as they were commanded ; the Cap- 
 tain Credence went and took Captain Patience, 
 and they both secured that side of Mansoul 
 that was besieged by the Blood-men, 
 
 Then he commanded that Captain Good- 
 hope, and Captain Charity, and my Lord 
 Will-be-will should take charge of the other 
 side of the town ; and I, said the Prince, will 
 set my standard upon the battlements of your 
 castle, and do you three watch against the 
 Doubters, This done, he again commanded 
 that the brave captp,in, the Captain Experi- 
 ence, should draw up his men in the market- 
 place, and that there he should exercise them 
 day by day before the people of the town of 
 Mansoul. Now this siege was long, and many 
 a fierce attempt did the enemy, especially those 
 called Blood-men, make upon the town of 
 Mansoul ; and many a shrewd brush did some 
 of the townsmen meet with from them, espe- 
 cially Captain Self-denial, who, I should have 
 told you before, was commanded to take the 
 care of Ear-gate and Eye-gate now against the 
 Blood-men, This Captain Self-denial was a 
 young man, but stout, and a townsman in 
 Mansoul, as Captain Experience also was. And 
 Emmanuel, at his second return to Mansoul, 
 made him a captain over a thousand of the 
 Mansoulians for the good of the corporation. 
 This captain therefore, being an hardy man 
 and a man of great courage, and willing to 
 venture himself for the good of the town of 
 Mansoul, would now and then sally out upon 
 the Blood-men and give them many notable 
 alarms, and entered several brisk skirmishes 
 with them, and also did some execution upon 
 them ; but you must think that this could not 
 so easily be done but be must meet with 
 brushes himself, for he carried several of their 
 marks in his face, yea, and some in some other 
 parts of his body. 
 
 So after some time spent for the trial of the 
 faith, and hope, and love of the town of Man- 
 soul, the Prince Emmanuel upon a day calls 
 his captains and men of war together and di- 
 vides them into two companies ; this done, he 
 commands them at a time appointed, and that 
 in the morning very early, to sally out upon 
 the enemy, saying, "Let half of you fall upon 
 the Doubters, and half of you fall upon the 
 
THE HOLY ]\'AR. 
 
 171 
 
 BltHxl-men. Those of you that go out apiiiist 
 the Doubters kill and slay ami cause to j»eri.sli 
 BO uuiuy of them ha by any means y«»u can lay 
 hands ou ; but for you that go out against the 
 IJlooU-men, slay them not, but take them 
 alive." 
 
 So at the time appointed, betimes in the 
 ^ morning, the captains went out oa they were 
 ojinnuitideil against the enemies: Captain 
 lioml-hope, Captain Charity, and those that 
 were joined with them, as Captain Innocent 
 and Captain Experience, went out against the 
 Doubters; and Captain Credeiu-e and Captain 
 I'atience, with Captain Self-deuial and the re^t 
 that were to join with tliem, went out against 
 the lUiHKl-men. 
 
 Now those that wont out against the iJoubt- 
 rs drew Up into a Ixnly before the plain, and 
 marched on to biil them battle; but the Doubt- 
 ers, remembering their liLst success, made a re- 
 treat, not daring to stand the shock, but tied 
 from the Prince's men ; wliereforc they pursued 
 them, and in their pursuit slew many, but they 
 could not catch them all. Now those that cs- 
 captnl went, some of them home, and the rest 
 by fives, nines, and seventeens, like wanderers, 
 went straggling up and down the country, 
 where they upon the barbarous people showed 
 and e.xerciscd many of their Diabolonian ac- 
 tions; nor did thi-se people rise up in arms 
 against them, but sutfereil theinselvt»s to be en- 
 slaved by them. They would also after this 
 show then)selvi>rt in companii's before the town 
 of .Mansoul, but nev«'r t«» abide it ; for if Cap- 
 tain Credence, Captain Gcx)d-ho|K?, or Captain 
 Kxperience did but show ihemselvw, they 
 fled. 
 
 Those that went out .ngainst the Rlood-men 
 did as they were commandeil; they forbore to 
 slay any, but sought t<» compa.Hs them alK>ut. 
 Hut the Blootl-nu'D, when they saw that no 
 Emmanuel was in the field, concludinl alt«o that 
 no Emmanuel was in Mans^ml ; wherefore, 
 th»>y looking upon what the captains did to be. 
 H-* l\uy call it, a fruit of t' 
 their wild ami foolish fan 
 th->m than fenre<i them; but the capt 
 ntinding their btisiness, at liu«t did coinj . 
 them around : they also that had routc-tl the 
 I)oubter» came in amain to their aid ; no. in 
 line, after **)me little strugglinf; — for the 
 lUiHHl-men also would have run for it, oidy 
 now it WiLs ttM) late i for though they nr*- T!-.!-- 
 chieviius and cruel where they can 
 yet all Bhxxl-men are chicken-hca; 
 when they once come to lee thenuwivcs 
 
 matched and eiiualUd,) — so the eaplaius took 
 thenj and brought them to the Prince. 
 
 Now when they were taken, had before tb« 
 Prince, and examim-d, he found them to be of 
 three several counties, though they all cam* 
 of one land. 
 
 1. One sort of them came out of lUindman- 
 shire, and they were such tu» did ignorantly 
 what they did. 
 
 2. -Another sort of them came «»ut of lUind- 
 /.ealshire, and they did HUp<Tstitiou»ly what 
 they did. 
 
 3. The third sort of them came out of tke 
 town of .Malice, in the county of Envy, and 
 they «lid what they did «iul «.f spite and iiii- 
 placableness. 
 
 For the first of thesi« — to wit, »' ine 
 
 out of lUindmanshire — when ti. n-re 
 
 they were and against whom they had lougbt, 
 they trembled and crie<l as they »1(mhI l>efi>fe 
 him ; and as numy of thetio a» asked hia 
 mercy, he touched their lips with his golden 
 sceptre. 
 
 They that came out of Hlind/ealshire, they 
 did not as their fellows did; for they pleaded 
 that they had a right to do what they did, be- 
 cause Mansoul was a town whose laws and cua 
 toma were diverge from all that dwelt there 
 about; very few of these could l>e brought U 
 see their evil, but those that did antl lutked 
 mercy, they also obtaine^l favour. 
 
 Now they that canu» out of the town of 
 Malice, that is in the county of Envy, they 
 neither wept, nor disputeil, nor repented, but 
 stood gnawing of their tonguen before him for 
 anguish and madness Wcause they could not 
 have their will upon Mansoul. Now these 
 laJ»t, with all those of the other two sorts that 
 did not unt'fignetlly ask pardon for their faultn, 
 those he made to enter inl4) sutficient l)ond l<i 
 answer f<»r what they had clone against Man- 
 soul and against her King, at the great and 
 general luwiies to be holden for our Lor»l the 
 King, where he him-self should ap|(oint, for the 
 country an«l kingdom of I'nivenw. 
 
 .'N) they Urame Ixiund, each man for him- 
 
 f. to come in when culleil U|>on, to answer 
 
 lore our I>»rd tli<- KiiiL' for w li.it i!,. v I,.»d 
 done, aa before. 
 
 And thu.<( mtirh < "!i< • in; u* 
 
 that was H«.>nt by I)ial)olus : l.io* 
 
 soul. 
 
 Hut then* were three of thm^ fhnt rsntv 
 
 ,d .if D.1 ey 
 
 1 .'. '• l an<l raii^ . ile 
 
 and perceived that tbry had cvcapcd, wwr* 
 
472 
 
 BUXTAyS COMPLETE WORKS. 
 
 eo hardy as lo thrust themselves, knowing 
 that yet there were in the town some who 
 took part with Diabolus-I say, they were so 
 hardy a-s to thrust themselves into Mausoul. 
 (Three, did I say? I think there were four.) 
 Now to whose house should these Doubters go 
 kit to the house of an old Diabolonian in 
 Mansoul, whose name was Evil-questioning ; a 
 very groat enemy he was to Mansoul, and a 
 sjreat doer anicng Diabolonians there. Well, 
 to :l\is Evil-questioning's house, as was said, 
 di/i these Diubi^lonians come, (you may be sure 
 that Ihey had directions how to find the way 
 rliither;) so he made them welcome, pitied 
 their misfortune, and succored them with the 
 best that he had in his house. Now, after a 
 little acquaintance, (and it was not long be- 
 fore tliey had that,) this old Evil-questioning 
 asked the Doubters if they were all of a town ; 
 he knew that they were all of one kingdom. 
 And they answered, No, nor of one shire, 
 neither ; for I, said one, am an Election-doubt- 
 er ; I, said another, am a Vocation-doubter ; then 
 !»aid the third, I am a Salvation-doubter ; and 
 riie fourth said he was a Grace-doubter. Well, 
 quoth the old gentleman, be of what sbire you 
 will, I am persuaded that you are town-boys ; 
 you liave the very length of my foot, are one 
 with my heart, and shall be welcome to me. 
 So tliey thanked him, and were glad that they 
 had found themselves an harbour in Mansoul. 
 Then said Evil-questioning to them, How 
 many of your company might there be tbat 
 cnnie with yfiu to the siege of Mansoul? And 
 they answered, There were but ten thousand 
 Doubters iu all, for the rest of the army con- 
 sisted of fifteen thousand Blood-men. These 
 IMood-men, quoth they, border upon our coun- 
 try, but, poor men ! as we hear they were every 
 one taken by Emmanuel's forces. Ten thou- 
 sand I quoth tlie old gentleman : I'll promise 
 you that is a round company. But how came 
 it to jiass, since you were so mighty a number, 
 that you fainted and durst not fight your foes? 
 Our general, said they, was the first man that 
 di<l run for it. Pray, quoth their landlord, 
 who wius that your cowardly general? He was 
 once the lord mayor of Mansoul, said they. 
 But pray call liim not a cowardly general, for 
 whether any from the east to the west had done 
 more service for our Prince Diabolus than has 
 my Lord Incredulity will be a hard question 
 for you to answer. But had they catohed him, 
 they would for certain have hanged him, and 
 we promise you hanging is but a bad business. 
 Then said the old gentleman, I w^uld that all 
 
 tlie ten thousand Doubters were now well armed 
 in Mausoul, and myself at the head of them : 
 I would see what I could do. Ay, said they, 
 that would be well if we could see that ; but 
 wishes, alas ! what are they ? and these words 
 were spoken aloud. Well, said old Evil-ques- 
 tioning, take heed that you talk not too loud: 
 you must be squat and close, and must take 
 care of youi-selves while you are here, or I'll 
 assure you you will be snapped. 
 
 Why? quoth the Doubtere. 
 
 Why ! quoth the old gentleman. VTnj, be- 
 cause both the Prince and the lord secretary, 
 and their captains and soldiers, are all at pres- 
 ent in town ; yea, the town is as full of them 
 as ever it can hold. And besides, there is one 
 whose name is Will-be-will, a most cruel ene- 
 my of ours, and him the Prince has made 
 keeper of the gates, and has commanded him 
 that with all the diligence he can he should 
 look for, search out, and destroy all and all 
 manner of Diabolonians. And if he lighted 
 upon you, down you go, though your heads 
 were made of gold. 
 
 And now to see how it happened. One of 
 the Lord Will-be-will's faithful soldiers, whose 
 name was Mr. Diligence, stood all this while 
 listening under old Evil-questioning's eaves, 
 and heard all the talk that had been betwixt 
 him and the Doubters that he entertained 
 under his roof. 
 
 The soldier was a man that my lord had 
 much confidence in, and that he loved dearly, 
 and that both because he was a man of cour- 
 age and also a man that was unwearied in seek 
 ing after Diabolonians to apprehend them. 
 
 Now this man, as I told you, he^urd all the 
 talk that was betwixt old Evil-questioning and 
 these Diabolonians ; wherefore what does he 
 but goes to his lord and tells him what he had 
 heard ? And say est thou so, my trusty ? quoth 
 my lord. Ay, quoth Diligence, that I do, and 
 if your lordship will be pleased to go with me, 
 you shall find it as I have said. And are they 
 there? quoth my lord: I know Evil-question- 
 ing well, for he and I were great in the time 
 of our apostacy. But I know not now where 
 he dwells. But I do, said this man ; and if 
 your lordship will go, I will lead you the way 
 into his den. Go ! quoth my lord ; that I will. 
 Come, my Diligence, let us go find them out. 
 So my lord and his man went together the 
 direct way to his house. Now his man went 
 before to show him his way, and they went till 
 they came even under old ]\Ir. Evil-question- 
 ing's wall. Then said Diligence, Hark, mv 
 
THE Jlnl. i u Ai: 
 
 173 
 
 lord ! do you know the old jrcntlcman's toiigiie 
 when you hear it? Yes, said my lord, I know 
 it well, but I have not seen him many a day. 
 This 1 know, he is cunning; I wish he doth 
 not give us the slip. Let mo alone for that, 
 said his servant Diligence. But how shall we 
 find the d<M>r? quoth my lord. Let me alone 
 for that too, .saiil his man. S<» he had my Lortl 
 Will-be-will ahout and showed him the way 
 to the d(M)r. Then my lord witliout more ado 
 broke open the do(»r, runluHl inti> the house, 
 and caught them all five together, even as 
 Diligence, his man, had told him. So n>y 
 lord apprehended thoni and Ie<l them away, 
 and cominitto«l them to tlie hand of .Mr. True- 
 man the jailer, and eonunandrd and he did 
 put thi'UJ in ward. This doiu-, my lord mayor 
 w:w aopiaiiiteti in the morning with what my 
 Lord Will-be-will had done over night, and 
 his lordship rejoiced much at the news, not 
 only iK'cause there were Doubters apprehended, 
 hut becau.se that old Evil-<iuestioning was 
 taken ; for he had been a very great trouble to 
 Maii-<oul, anil much afiliction to my lord mayf»r 
 himst'lf. He had al.so been .nought for often, 
 but no hand could ever be laid upon him till 
 now. 
 
 Well, the next thing wjw to make prepani- 
 tion to try those five that by my lord had been 
 sppn-hendefl, and that were in the hands of 
 Mr. True-man the jailer. So the tlay was set 
 and the court calK-*! and come together, and 
 Itcing seattxl, the pri.soners were brought to the 
 bar. My Ijord Will-be-will had fmwer to have 
 slain them when at first he took them, and 
 that without any more ado, but he thought it 
 At this time more for the honour of the IVinee, 
 the comfort of Mans<inl, and the «lisconn»ge- 
 ment of the enemy to bring them f-ifih to 
 public judgment. 
 
 Hut, I say, Mr. True-nmn brought m. m m 
 chains to the bar. to the town-hall, for that 
 was tho pl:i<'<M>t' i'l'l'.'in'iif ~ '.the 
 
 jury W!t-i paiiiK ll-'l. th-- \ . and 
 
 the pri-Honers tried for their lives: tlie jury wtis 
 'he same that trie<l Mr. No-truth, ritilfjtLt, 
 faughty, and tiic rest of their companions. 
 
 .\nd first, old Questioning himself was «ot 
 • the bar, for he was the receiver, the enter- 
 Uiincr and ' of these Don 
 
 by nation ^^ -idi^h men; tl»' 
 
 bid to hearken to his charge, an<l was toi.; 
 he had liberty to object if ho hatl aught t 
 for himself. So his indirtmcnt wan rend; the 
 manner and form here fellows: 
 
 Mr. Questic"iing, ihoi art bore indictee! by 
 
 the name of Evil-qui-stioning, (an intruder 
 upon the town of Mansoul,) for that thuu art 
 a Diabolunian by nature, and al.so a hater of 
 the Prince Emmanuel, and one that ha«t 
 studied the ruin of the town of Mansoul. 
 Thou art also here indicted for countenancing 
 the King's enemies, after wholesome laws 
 matle to the contrary. For, L Thou hast 
 questioned the truth of her dtx-trine and i>tate; 
 2. In winhitig that ten thousand Doubters were 
 in her; 'A. In receiving, in entertaining, and 
 encouraging of her enemies that came from 
 their army unto thee. What ■iiyest thou to 
 this indictment? — art thou guilty or notguiltyt 
 
 My lord, quoth he, I know not the nx-aning 
 of tins indictment, forasmuch as I nm !i<«t the 
 man concerned in it; the man ' ih 
 
 by this charge, accu-setl before t: , ia 
 
 called by the name of Evil-fjuestioning, which 
 name I deny to be mine, mine being Honest- 
 inquiring. The one indeed sounds like the 
 other; but I trow your lordship knows that 
 between these two there is a wide ditlVrence; 
 for I hope that a man, even in the worst of 
 times, and that too amongst the worst of men, 
 may make an honest inquiry after things with- 
 out running the danger of death. 
 
 Then spake my I^jrd Will-be-will, for ho 
 w.ns one of the witnesses: My lord, and you 
 the honounibie bench and magistrates of the 
 town of Mansoul, you all have heanl with your 
 ears that the prisoner at the bar luis denied 
 his name, and so thinks to shift from the 
 charge of the indictment. Hut I know him to 
 be the man concernwl, and that his proper 
 name is Evil-quiiitioning. I have known him, 
 my lortl, above this thirty years, for he and I 
 (a shame it is for me to speak it) were great 
 accjuaintance when Diabolus, that tyrant, had 
 the government of Mansoul ; and I testify that 
 he is a Dialxdonian by nature, an enemy to 
 our Prince, and hater of the blessed town of 
 Mansoul. He has in times of rebellion been 
 at and lain in my }<'>n«<». my lor<l, not »'^ little 
 jLH twenty n; 'to 
 
 talk then (f md 
 
 his Doubteni have tnlketl of late ; true, 1 have 
 not sA?n him many a day. I supp<me that th« 
 coming of Emmanuel to MBn»»oul has miidr 
 
 court unto him. Host thoa 
 any more to oay 7 
 
 Yen, quoth the old gcntlemnn, that I have; 
 for all that as yet has hrm naid ogaiMt me b 
 
474 
 
 BUNYAN'S COMPLETE WORKS 
 
 but by the mouth of cue witness, and it is not 
 lawful for the famous town of Mansoul at the 
 mouth of one witness to put any man to death. 
 Then stood forth Mr. Diligence and said, 
 My lord, as I was ui^on my watch such a night, 
 at the head of Bad-street in this town, I 
 chanced to hear a muttering within this gen- 
 tleman's house ; then thought I, What is to do 
 ' here? So I went up close but very softly to 
 the side of the house to listen, thinking, as 
 indeed it fell out, that there I might light 
 upon some Diabolonian conventicle. So, as I 
 said, I drew gearer and nearer, and when I 
 was got up close to the wall, it was but a while 
 before I perceived that there were outlandish 
 men in the house, but I did well understand 
 their speech, for I have been a traveller my- 
 self. Now hearing such language, in such a 
 tottering cottage as this old gentleman dwelt 
 in, I clapt mine ear to a hole in the window, 
 and there heard them talk as followeth. This 
 old Mr. Questioning asked these Doubters 
 what they were, whence they came, and what 
 was their business in these parts? And they 
 told him to all these questions, yet he did en- 
 tertain them. He also asked what numbers 
 there were of them, and they told him ten 
 thousand men. He then asked them why they 
 made no more manly assault upon Mansoul, 
 and they told him ; so he called their general 
 coward for marching off when he should have 
 fought for his prince. Further, this old Evil- 
 questioning wished, and I heard him wish. 
 Would all the ten thousand Doubters were 
 now in Mansoul, and himself at the head of 
 them ! He bid them also to take heed and lie 
 quiet, for if they were taken they must die, 
 although they had heads of gold. 
 
 Then said the court : Mr. Evil-questioning, 
 here is now another witness against you, and 
 his testimony is full. 1. He swears that you 
 did receive these men into your house, and 
 that you did nourish them there, though you 
 ku3w that they were Diabolonians and the 
 King's enemies. 2. He swears that you did 
 wish ten thousand of them in Mansoul. 3. He 
 Bweara that you did give them advice to be 
 quiet and close, lest they should be taken by 
 the King's servants. All which manifesteth 
 that thou art a Diabolonian, for hadst thou 
 been a friend to the King thou wouldst have 
 apprehended them. 
 
 Then said Evil-questioning : To the first of 
 these I answer. The men that came into mine 
 house were strangers, and I took them in, and 
 is it now become a crime in Mansoul for a man 
 
 to entertain strangers ? That I did also nour* 
 ish them is true, and why should my charity 
 be blamed ? As for the reason why I wished 
 ten thousand of them in Mansoul, I never told 
 it to the witnesses nor to themselves. I might 
 wish them to be taken, and so m.j wish might 
 mean well to Mansoul for aught that any yet 
 knows. I did also bid them take heed that 
 they fell not into the captains' hands, but that 
 might be because I am unwilling that any man 
 should be slain, and not because I would have 
 the King's enemies, as such, escape. 
 
 My lord mayor then replied that though it 
 was a virtue to entertain strangers, yet it was 
 treason to entertain the King's enemies. And 
 for what else thou hast said, thou dost by 
 words but labour to evade and defer the exe- 
 cution of judgment. But could there be no 
 more proved against thee but that thou art a 
 Diabolonian, thou must for that die the death 
 by the law ; but to be a receiver, a nourisher, 
 a countenancer, and a harbourer of others of 
 them, yea, of outlandish Diabolonians — of 
 them that come from far on purpose to cut 
 off and destroy our Mansoul — this must not 
 be borne. 
 
 Then said Evil-questioning, I see how the 
 game will go ; I must die for my name and 
 for my charity. And so he held his peace. 
 
 Then they called the outlandish Doubters to 
 the bar; and the first of them that was ar- 
 raigned was the Election-doubter ; so his in- 
 dictment was read, and because he was an 
 outlandish man, the substance of it was told 
 him by an interpreter — to wit, that he was 
 there charged with being an enemy of Em- 
 manuel the Prince, a hater of the town of 
 Mansoul, and an opposer of her most whole- 
 some doctrine. 
 
 Then the judge asked him if he would 
 plead? But he said only this, that he con- 
 fessed that he was an Election-doubter, and 
 that was the religion that he had ever been 
 brought up in. He said, moreover. If I must 
 die for my religion, I trow I shall die a mar- 
 tyr, and so I care the less. 
 
 Then the judge replied : To question elec- 
 tion is to overthrow a great doctrine of the 
 Gospel — to wit, the omniscience, and power, 
 and will of God ; to take away the liberty of 
 God with his creature ; to stumble the faith of 
 the town of Mansoul; and to make salvation 
 to depend upon works, and not upon grace. It 
 also belies the word, and disquiets the minds 
 of the men of Mansoul ; therefore by the best 
 of laws he must die. 
 
THE HOLY ir.l/?. 
 
 475 
 
 Then was the VocatiDii-ilouui. r called and 
 Bct to the bar; and hid iudictmeut for sub- 
 stance wa.s the same with the other, only he 
 was partieularly charged with denying the 
 calling of 3Iansoul. 
 
 The judge asked him also what ho had to 
 
 say for himself? 
 
 So ho replied thai he never believed that 
 f 
 ihero was any such thing as a distinct and 
 
 jiowcrful call of Ood to Mansoul, titherwiso 
 
 than by the general voice of the word ; nor by 
 
 I hat neither, otherwise than as it exhorted 
 
 them to forbear evil and to do that which is 
 
 good; and in so doing a promise of happinctis 
 
 V-i annexed. 
 
 Then said the judge: Thou ait a Diabolo- 
 nian, and ha<«t denied a great part of one of 
 the most experimental truths of the i'rince of 
 the town of Mansoul ; for he ha.s called, and 
 she had heard a most distinct and powerful 
 call of her Emmanuel, by which she has been 
 quickened, awakened, and possessed with heav- 
 enly grace to desire to have communion with 
 her I'rince, to serve him, and do his will, and 
 to look for her happiness merely of his good 
 pleasure. And for thine abhorrence of this 
 good doctrine thou must die the deaih. 
 
 Tben the Grace-doubter was called and his 
 indictment read; and he replied thereto that 
 though he was of the land of Doubting, his 
 father was the otr^prfng of a Pharisee, and 
 lived in good fashion among his neighlx>urs ; 
 and that he taught him to lM>lieve, and believe 
 it ho did and would, that Mansoul shall never 
 be saved freely by grace. 
 
 Then .said the judge: Why, the law of the 
 I'rince is plain — 1. Negatively, Not of works. 
 2. I'osi' ' grace you are savinj. And 
 
 thy reli. ' th in and U|>on the works of 
 
 the flesh, for the works of the law are the works 
 of the flesh. Besides, in Miying as thou hast 
 done tliou host robbc<l God of his glory and 
 f(\veD it to a sinful man ; thou hast robbctl 
 Christ of the neccKsity of his undertaking and 
 the sufliciency thereof, and hast given ''■ 
 tV.'-^'- to the works of the flesh. Thou . 
 
 1 the work of the IJoly Ghost, and hast 
 
 .. .icd the will of the flesh and of Uie 
 
 legal mind. Thou art a Diabolonian, the son 
 of a I< ' ' .'.i, and for thy Diabolonian 
 prinnii (Utt die. 
 
 Tt . . . 
 
 brought them in guilty of death. Then sttMKl 
 up the rcoonler and addrcasod him)*clf to the 
 I risonera : You, the prisoncn at tlio bar, you 
 
 have been liere iuiiieted and proven guilty of 
 high crimes against Emmanuel our rriui*e, 
 and against the Welfare of the famous town of 
 Mansoul — crimes for which y«»u must hv put 
 to death ; and die ye accordingly. 
 
 So they were sentenced to the death of the 
 cross. The place assigned them for execution 
 wjis that where Diabolusdrew up his last army 
 against Mansoul, save only that old Evil-<jueii- 
 tioning was hanged at the top uf ilud-street, 
 just over against his (»wn door. 
 
 When the town of Mansoul had thus far rid 
 themselves of their enemies and of the troub- 
 lers of their peace, in the next place a strict 
 commandment was given out that yet my Lord 
 Will-be-will should, with Dilieenee his man, 
 search for and ilo his best t 'i;it 
 
 Diabolonians were yet left . ul. 
 
 The names of several of them were Mr. htni\- 
 ing, Mr. Let-good-slip, Mr. Slavish-fear, Mr. 
 No-love, Mr. Mistrust, Mr. Flesh, jiud Mr. 
 Sloth. It was also commanded that he should 
 apprehend Mr. Evil-questioning's children 
 that he left behind him, and that tlu-y should 
 demolish his house. The children that he left 
 behind were these: Mr. Doubt, and he was his 
 eldest son; the next to him was Ix>gul-life, 
 Unbelief, Wrong-thoughta-of-Christ, Clip- 
 promise, Carnal-sense, Live-by-feeling, Self- 
 love. All these he had by one wife, and her 
 name W!is No-hope; she was the kinswoman 
 of old Incre<lulity, for he wjis her unele. and 
 when her father, old Dark, was dead, he took 
 her and brought her up, and when she was 
 marriageable he gave her to this old Evil- 
 questioning to wife. 
 
 Now the Lord Will-be-will did put into 
 execution hi- . ith giMnl I>iligence 
 
 his man. IL in the streets and 
 
 hange<l him up in Want-wii-alley, over iigaiiuit 
 his own house. This Fooling was he tliat 
 would have had the town of Mansoul deliver 
 up Captain Credence into the hands of Diab- 
 olus, provided that then he wouhl Imvo willi- 
 Nvn his (■■■ N n. He tdjic 
 
 ^ .Mr. IaI • lie WM* l>u«y 
 
 in the market, and exii-uted inn. to 
 
 law. N<JW there wiut an honest. in 
 
 Manaoul, and his name was Mr. 
 one of no great account in the ■ -•■ 
 
 tacy, but now of repute with tlf 'he 
 
 • II. This man ther- 'tg 
 
 [•refer; n«)W Mr. L< ■ • «l 
 
 deal of wealth h< at 
 
 Einiuanuel's comu.p, .... , Uie 
 
 uiio of the Prince; this therefore was Dov 
 
176 
 
 BUNYAN'S COMPLETE WORKS. 
 
 for the 
 
 given to Mr Meditation to improve 
 common good, and after him to his son, Mr. 
 Think-well; this Think-well' he had by Mrs. 
 Piety his wife, and she was the daughter of 
 Mr. Recorder. 
 
 After this my lord apprehended Clip-prom- 
 ise ; now, because he was a notorious villain, 
 (for by his doings much of the King's coin 
 was abused,) therefore he was made a public 
 exanii'le. Pie was arraigned and judged to be 
 first set in the pillory, then to be whipped by 
 all the children and servants in ]\Iausoul, and 
 then to be hanged till he was dead. 
 
 He also apprehended Carnal-sense and put 
 him in hold, but how it came about I cannot 
 tell, but he brake prison and made his escape. 
 Yea, and the bold villain will not yet quit the 
 town, but lurks in the Diabolonian dens in the 
 daytime, and haunts like a ghost honest men's 
 houses at nights. Wherefore there was a 
 proclamation set up in the market-place in 
 Mansoul, signifying that whosoever could dis- 
 cover Carnal-sense, and apprehend him and 
 slay him, should be admitted daily to the 
 Prince's table and should be made keeper of 
 the treasure of Mansoul. Many therefore did 
 bend themselves to do this thing, but take him 
 and slay him they could not, though often he 
 was discovered. 
 
 But my lord took Mr. Wrong-thoughts-of- 
 Christ and put him into prison, and he died 
 there, though it was long first, for he died of a 
 lingering consumption. 
 
 Self-love was also taken and committed to 
 custody, but there wore many that were allied 
 to him in Mansoul, so his judgment was de- 
 ferred ; but at last Mr. Self-denial stood up and 
 said. If such villains as these may be winked 
 at in Mansoul, I will lay down my commission. 
 He also took him from the crowd and had him 
 among his soldiers, and there he was brained. 
 But some in Mansoul muttered at it, though 
 none durst speak plainly, because Emmanuel 
 was in town. But this brave act of Captain 
 Self-denial came to the Prince's ears; so he 
 sent for him and made him a lord in Mansoul. 
 
 Then my Lord Self-denial took courage, and 
 Kt to the pursuing the Diabolonians with my 
 Lord Will-bc-will; and they took Live-by- 
 f<,M;ling and they took Legal-life, and put them 
 in hold till they died. But Mr. Unbelief was 
 a nimble jack ; him they could never lay hold 
 of, though they attempted to do it often. He 
 therefore, and some few more of the Diabo- 
 lonian tribe, did yet remain in ^Mansoul to the 
 time that Mansoul left off to dwell any longer 
 
 in the kingdom of Universe. But they kej)t 
 them to their dens and holes ; if one of them 
 did appear, or happen to be seen in any of the 
 streets of the town of Mansoul, the whole town 
 would be up in arms after them ; yea, the very 
 children in Mansoul would cry out after them 
 as after a thief, and would wish that they 
 mio-ht stone them to death with stones. And 
 now did Mansoul arrive to some good degree 
 of peace and quiet ; her Prince also did abide 
 within her borders ; her captains also and her 
 soldiers did their duties, and Mansoul minded 
 her trade that she had with the country that 
 was afar off; also she was busy in her manu- 
 facture. 
 
 When the town of Mansoul had thus far rid 
 themselves of so many of their enemies and 
 the troubiers of their peace, the Prince sent to 
 them and appointed a day wherein he would 
 at the market-place meet the whole people, 
 and there give them in charge concerning some 
 further safety and comfort, and to the con- 
 demnation and destruction of their home-bred 
 Diabolonians. So the day appointed was come, 
 and the townsmen met ' together ; Emmanuel 
 also came down in his chariot, and all his cap- 
 tains in their state attending of him on the 
 right hand and on the left. Then was an " O 
 ye " made for silence ; and after some mutual 
 carriages of love the Prince began and thus 
 proceeded : 
 
 You, my Mansoul, and the beloved of mine 
 heart, many and great are the privileges that 
 I have bestowed upon you ; I have singled you 
 out from others and have chosen you to myself, 
 not for your worthiness, but for mine own 
 sake. I have also redeemed you, not only from 
 the dread of my Father's law, but from the 
 hand of Diabolus. This I have done because 
 I have loved you, and because I have set my 
 heart upon you to do you good. I have also, 
 that all things that might hinder thy way to 
 the pleasures of paradise might be taken out 
 of the way, laid down for thee, for thy soul, a 
 plenary satisfaction, and have bought thee to 
 myself — a price not of corruptible things as of 
 silver and gold, but a price of blood, mine own 
 blood, which I have freely spilt upon the 
 ground to make thee mine. So I have recon- 
 ciled thee, O my Mansoul ! to my Father, and 
 interested thee in the mansion-houses that are 
 with my Father, in the royal city, where 
 things are, O my Mansoul ! that eye liath not 
 seen, nor hath entered into the heart of man 
 to conceive. 
 
 Besides, O my Mansoul ! thou seest what I 
 
TJIK UuLY WAR, 
 
 477 
 
 have done, and how I have taken thee out of 
 the hands of thine enemies, unto whuiu thou 
 harit deeply revolted from my Father, ami by 
 whom thou witst content to be i)i>s.-ej*s«.Hl and 
 ;ilsi) to be destroyed, I came to thee first by 
 my law, and then by my Gospel, to awaken 
 thee and show thee my glorj*. And thou know- 
 est wliat thou wast, what thou saidt-st, what 
 tliou didst, and how many times thou rebel- 
 ledsl against my Father and me; yet I left thee 
 riDt, as tliDU seest this day, but came to thee, 
 liav? borne thy manners, have waite<l upon 
 thee, anil after all accepted of thee, even of 
 Miy mere gnice ami favtmr, and would not 
 ^uffer thee to be U>st, as thoii must willingly 
 wouldst have been, 
 
 Tli'.ii -test, moreover, my Mansoul, how I 
 h.iv. [..i-^od by thy backslidinp< and have 
 healed thee. Indeed 1 was angry with thee, 
 but I have turnevl mine anger away from thee, 
 because I loved thee still, and mine anger and 
 mine indignation is ce:ised in the destruction 
 of thine enemies, O Mansoul! Nor did thy 
 gtMxlness fetch nje again unto thee after that I 
 tor thy transgressions had hid my face and 
 v.ithdrawn n>y presence from thee. The way 
 "t" backsliding wjls thine, but the way and 
 means of thy recovery was mine. I invented 
 the means of thy return. It was I that made 
 in heilge and a wall when thou wjist begin- 
 ning to turn to things in which I delightetl not. 
 It was I that made thy sweet bitter, thy day 
 thy smooth way thorny, and that al.so 
 tinded all that sought thy de--truction. It 
 .\as 1 that set Mr. Godly-k-ar to work in Man- 
 soul. It wa.H I that stirre<I up thy con.sciencc 
 and understanding, thy will and thy aflectious, 
 after thy gnat antl woet'ul decay. It w*i I 
 that put life into thee, O Mansoul I to seek me , 
 that thou migiiti-st find me, and in thy finding 
 find thine own health, and happiness, and sal- 
 vation. It was I that fetcheil the second time 
 the L>iaboIonian.s out of Mansoul, and it was I 
 that overcame them and that destroyed them 
 U'fore thy face. 
 
 And now, my Mansoul, I am returned to 
 hee in peace, and thy traii'^gn^sions against 
 : le are as if they had not been. Nor shall it 
 b« with thee aa in former days, but I will do 
 l)ctter for thcc than at thy tx'ginning. For yet 
 a little while, O my Mansoul! even after a few 
 ! ,'one over ■ I will (but 
 
 at what i down this 
 
 famous town of Mansoul, stick and stone, to 
 the ground, and I will carr}* the stones thereof, 
 »•>.! t]ie tiuiber thereof, and the walU thcroof, 
 
 and the du.->t tm noi^ an.i uu- iiiii;ii>itanta there- 
 of, into mine own country, even into a king- 
 dom of my Father; and will there set it up in 
 such strength and glory as it never did see in 
 the kin^'dom where now it is placed. I will 
 even there set it up for my Father's habitation, 
 for for that purp<isc it was at first erected in 
 the kingdom of Universe; and there will I 
 make it a spectacle of wonder, a monument of 
 mercy, and Uie admirer of its own mercy. 
 There shall the natives* of .Mansoul sco all 
 that of which they have seen nothing here; 
 there shall they be wjual to thu«e unto whom 
 they have been inferior here. And tl)cr« thott 
 shah, O my Mansoul ! have such communion 
 with me, with my Father, and with your lord 
 secretar)- as is not possible here to Im? enjoyed, 
 nor ever couhl bi-, shouldst thou live in Uni- 
 verse the space of a thousand yuirs. 
 
 And there, O my Mansoul! thou slialt bo 
 afraid of murderers no more — of Diabolonians 
 and their threats no more. There shall be no 
 more plots, nor contrivances, nor detiign« 
 against thee, O my Mansoul! There thoo 
 shalt no more hear the evil tidingH or the 
 noise of the Diabolonian drum. There thou 
 shalt not see the Diabolonian standard-bc-arent, 
 nor yet behold Diabolus's standard. No Disb- 
 olonian mount shall be cast up agaiast thee 
 there, nor shall there the Dialxdonian standard 
 be set up to make thee afraid. Tlnre thou 
 shalt not nee<I captains, engines, 8<^)ldiers and 
 men of war. There thou shalt meet with no 
 sorrow nor grief, nor shall it be iK>ssiblc thai 
 any Diabolonian should again, for ever, b« 
 able to creep into thy skirts, burrow in thy 
 walls, or l)e seen again within thy borders, all 
 the days of eternity. Life shall there last 
 longer than here you are able to tK-sire it 
 should, and yet it shall always be sweet and 
 new, nor shall any impediment ati. nd it r,r 
 ever. 
 
 There, O Mansoul 1 thoa shaii iii..t wim 
 many of those that have been like thee, and 
 that have been partakers of thy sorrows; even 
 such as I have chosen, and redeemed, and set 
 apart, as thou, for my Father's court and city 
 royal. All they will be glad in thee, and thou, 
 when thou nccst them, ahalt be glad in thine 
 heart. 
 
 There are things, O Mansoul I — even tilings 
 of thy Father's yr><\ thai 
 
 never were seen siiu • the 
 
 world, and they are laid '. .acr, 
 
 and sealed up among his tr . . til* 
 
 thou shalt conic thither to enjoy the 
 
478 
 
 BUNTAN'S COMPLETE WORKS. 
 
 And thus, my Mansoul! I have showed 
 unto tliee what shall be done to thee hereafter 
 if thou canst hear, if thou canst understand; 
 and now I will tell thee what at present must 
 be thy duty and practice until I come and fetch 
 thee to myself, according as is related in the 
 Scriptures of truth. 
 
 First, I charge thee that thou dost hereafter 
 keep more white and clean the liveries which 
 I gave thee before my last withdrawing from 
 thee. 
 
 When your garments are white the world 
 will count you mine. Also when your gar- 
 ments are white, then I am delighted in your 
 ways ; for then your goings to and fro will be 
 like a flash of lightning, that those that are 
 present must take notice of, also their eyes will 
 be made to dazzle thereat. Deck thyself, 
 therefore, according to my bidding, and make 
 thyself by my law straight steps for thy feet, 
 80 shall thy King greatly desire thy beauty, 
 for he is thy Lord, »nd worship thou him. 
 
 Now that thou mayest keep them as I bid 
 thee, I have, as I before told thee, provided for 
 thee an open fountain to wash thy garments 
 in. Look therefore that thou wash often in 
 my fountain and go not in defiled garments ; 
 for as it is to my dishonour and my disgrace, 
 80 it will be to thy discomfort, when you 
 shall walk in filthy garments. Keep thy gar- 
 ments always white, and let thy head lack no 
 ointment. 
 
 My Mansoul, I have ofttimes delivered thee 
 from the designs, plots, attempts, and conspir- 
 acies of Diabolus, and for all this I ask thee 
 nothing but that thou render not to me evil 
 for my good, but that thou bear in mind my 
 love and the continuation of my kindness to 
 my beloved Mansoul, so as to provoke thee to 
 walk, in thy measure, according to the bene- 
 fits bestowed on thee. Of old the sacrifices 
 were bound with cords to the horns of the 
 golden altar. Consider what is said to thee, 
 my blessed Mansoul I 
 
 O my Mansoul ! I have'lived, I have died, I 
 live and will die no more, for thee, I live 
 that thou mayest not die. Because I live 
 thou shalt live also. I reconciled thee to my 
 Father by the blood of my cross, and, being 
 reconciled, thou shalt live through me. I will 
 pray for thee, I will fight for thee, I will yet 
 do thee good. 
 
 Nothing can hurt thee but sin ; nothing can 
 grieve me but sin; nothing can make thee 
 base before thy foes but sin ; take heed of sin, 
 my Mansoul. 
 
 And dost thou know why I at fiiist, and do 
 still, suffer Diabolonians to dwell in thy walls, 
 Mansoul ? It is to keep thee waiting, to try 
 thy love, to make thee watchful, and to cause 
 thee yet to prize my noble captains, their sol- 
 diers, and my mercy. 
 
 It is also that yet thou mayest be made to 
 remember what a deplorable condition thou 
 once wast in. I mean, when not some, but 
 all, did dwell, not in thy walls, but in thy cas- 
 tle and in thy stronghold, Mansoul ! 
 
 my Mansoul ! should I slay all them 
 within, many there be without that would 
 bring thee into bondage; for were all those 
 within cut ofi", those without would find thee 
 sleeping, and then as in a moment they would 
 swallow up my Mansoul. I therefore let them 
 live in thee, not to do thee hurt, (the which 
 they yet will if thou hearken to them and 
 serve them,) but to do thee good, the which 
 they must if thou watch and fight against 
 them. Know, therefore, that whatever they 
 shall tempt thee to, my design is that they 
 should drive thee, not further ofi", but nearer 
 to my Father, to learn thee war, to make peti- 
 tioning desirable to thee, and to make thee 
 little in thine own eyes. Hearken diligently 
 to this, my Mansoul. 
 
 Show me then thy love, my Mansoul, and 
 let not those that are within thy walls take 
 thy afiections off" from Him that hath re- 
 deemed thy soul. Yea, let the sight of a 
 Diabolonian heighten thy love to me. I 
 came once, and twice, and thrice to save thee 
 from, the poison of those arrows that would 
 have wrought thy death. Stand for me, my 
 friend, my Mansoul, against the Diabolonians, 
 and I will stand for thee before my Father 
 and all his court. Love me against tempta- 
 tion, and I will love thee notwithstanding 
 thine infirmities. 
 
 O my Mansoul! remember what my cap- 
 tains, my soldiers, and mine engines have 
 borne for thee; they have fought for thee, 
 they have suffered by thee, they have borne 
 mueh at thy hands to do thee good. Hadst 
 thou not had them to help thee, Diabolus had 
 certainly made an end of thee. Nourish them, 
 therefore, my Mansoul. When thou dost well, 
 they will be well ; when thou dost ill, they 
 will be ill, and sick, and weak. Make not my 
 captains sick, O Mansoul ! for if they be sick, 
 thou canst not be well ; if they be weak, thou 
 canst not be strong ; if they be faint, thou 
 canst not be stout and valiant for thy King, O 
 Mansoul! Nor must thou think always to 
 
TEE HOLY WAR. 
 
 479 
 
 live by sense ; thou must live upon my word. 
 Thou must believe, O my Munsoul! when I 
 am from thee, that yet I love thee ami bare 
 thee upon mine heart for ever. 
 
 Remember, therefore, O my Mansoul ! that 
 thou art beloved of me. As I have therefore 
 taught theo tg watch, to fight, to pray, and to 
 
 make war against my foes, so now I command 
 theo to believe that my love is constant to 
 thee. O my Mansoul! how have I st-t my 
 heart, my love upon theo ! Watch ! Ikhold, 
 I lay none other burden upon theo than 
 what thou hast already. Hold fant till I 
 come. 
 
3ii-=-^ 
 
Tin: 
 
 LIKH AND DEATH OK MR. T-ADMAX. 
 
 ( niCSENTICD TO TlIK WORM) IN A lAMII.IMl I'lVLOCJUK lUCTWKKN MIL 
 WI.<i:.MAN AM) MK. ATTKNTIVR 
 
 TIIK AUTIlOIl TO Tin: IiKAI)i:U. 
 
 CoimTKOUs Reaper: 
 
 As I \v;w con.HitK'rinjj with myself wliat I 
 liiid writti'H concorniiig the progress of the 
 IMlirrim from tliU worhl to ph)ry, ami how it 
 hiul lu'iMi aeeeptubh* to many in this nation, it 
 came again into my mind to write as then of 
 him that was going to heaven, »o now of the 
 life and deatli of the ungodly, and of their 
 travel from this worhl to hell. The whieli in 
 thin I have done, and have put it, as thou seest, 
 under the name and title of Mr. Badman, a 
 name very proper for such a suhjeet ; I have 
 also put it in the f)rm- T»f a dialoL^ue . that I 
 might with more vivc to mvs^i lf and ])le;tsur c 
 ti^ tlip nviih'r perform the Work. 
 
 .\nd although, as I said, I have put it forth 
 
 ' in this melhoii, yet have I, as little as may be, 
 
 1 gone out of the roatl of mine own observation 
 
 , of things. Yea, I think I may truly say that 
 
 to the best of my remcmbranee all the thing s 
 
 I t hat here I discourse of^ I mean as to matte r 
 ofjajj^ have been aeted upon the .stage of tbo 
 world, even many times before mine eyes. 
 
 Here, therefore, courteous reader, I present 
 
 thee with the life and death of .Mr. Iladman 
 
 indeed ; vt-a, I do traec him in his life, from 
 
 .his childiuMKl to his drath, that thou mayest, 
 
 ios in a glxs-s, Ix'hold with thine own eyes the 
 Rte|>H that take hohl of hell ; and nl.so discern, 
 while thou art reading of Mr. Iladman's death, 
 yl whether thou thyself art treading in his path 
 f tlicreto. 
 
 And let me entreat thee to forWar quirking 
 and nuK-king for that Mr. Hadman is deati, but 
 rather gravely ini|uire eoneerning thy^tlf by 
 *Jie word whether thou art one of his lineage 
 or no; for Mr. liadman has left many of his 
 relations behind him ; yea, the vcr}* world U 
 SI 
 
 Ihe butt, therefore, that atlhis time I shoot. 
 
 is wide, and it will I' >ilile |o£jJuil 
 
 >ok to Ro in to several ud not to ar- | 
 
 overspread with his kindretl. True, Bomc of 
 his relations, jw he, are gone to their place aod 
 long home, but thousainls of thousands are left 
 behind, as brothers, sisters, cousins, nephews, 
 besides innumerable of his friends and a.sso- 
 ciates. 
 
 I may .say, and yet speak nothing but too 
 much truth in .so saying, that there is jcarco a 
 fellowship, a community, or fraternity (»f men 
 in the world but some of Mr. Hadman's rela- 
 tions arc there; yea, rarely can we find a 
 family or a household in a town where he has 
 not left behind him a brother, mj-hcw, or 
 friend. <lwCi-*v<_i2. 
 
 The butt, therefore, that atlhis time I shoot^ 
 at 
 
 book 
 
 rest .some, as for the kiii^'.s uu.-m iiger to rush 
 into an house full of traitors and find none but 
 honest men there. 
 
 I cannot but think that this shot will light 
 upon many, since our fields are .^o full of this 
 game; but how many it will kill to Mr. Bad- 
 man's course and make alive to the Tilgrim's 
 -. that is not in me to di-termine ; thi« 
 - with the I^ird our (i«m| only, ami he 
 alonu knows to whom he will blr«*s it to ao 
 go<Hl and so bh>ssed an en<l. Ilowevt-r, I have 
 put fire to the pan, and doubt not but the ro- 
 I>ort will quickly be heanl. 
 
 I told you Wfore that ^fr. Dadman hod left 
 many of his frieiwls ami r«-!:i' ' ' '. ?,!ra, 
 
 but if I survive thrm (and : ■•'*• 
 
 tion to me) I may nl»o wr ••*; 
 
 however, whether my life I- ;'er, 
 
 this b my prayer ot present —that < »<h| will Mir 
 up witnes-xes against them that may either con- 
 vert or confound them ; for wherever they liv« 
 
 481 
 
482 
 
 BUNTAN'S COMPLETE WORKS. 
 
 and roll in their wickedness they are tlie pest 
 and phigue of that country. 
 
 Enjjland shakes and totters already by rea- 
 son of tiie burden that Mr. Badman and his 
 friends have wickedly laid upon it; yea, our 
 . I earth reels and staggereth to and fro like a 
 t^'i drunkard; the transgression thereof is Lcavy 
 upon it. 
 
 Courteous reader, I will treat thee now, even 
 at the door and threshold of this house, but 
 iinly with this intelligence, that Mr. Badman 
 lies dead within. Be pleased, therefoi-e, (if 
 Ihy leisure will serve thee,) to enter in, and 
 behold the state in which he is laid betwixt 
 his deathbed and the grave. He is not buried 
 aa yet, nor doth he stink, as is designed he 
 Bhall before he lies down in oblivion. 
 
 Now, as others have had their funerals 
 solemnized according to their greatness and 
 grandeur in the world, so likewise Mr. Badman 
 (forasnuich as he deserveth not to go down to 
 his grave with silence) has his funeral state 
 according to his deserts. 
 
 Four things are usual at great men's funerals, 
 which we will take leave, and I hope without 
 offence, to allude to in tlie funeral of Mr. Bad- 
 man. 
 
 First. They are sometimes, when dead, pre- 
 sented to their friends, by their completely 
 wrought images, as lively as by cunning men's 
 hands they can be, that the remembrance of 
 them may be renewed to their survivors, the 
 remembrance of them and their deeds ; and 
 this I have endeavoured to answer in my dis- 
 course of Mr. Badman ; and therefore I have 
 drawn him forth in his features and actions 
 iVoin his childhood to his gray hairs. Here, 
 therefore, thou hast him lively set forth as in 
 cuts, biith as to the minority, flower, and seni- 
 ority of his age, together with th?>se actions of 
 his lilc that he was most capable of doing, in 
 and under those present circumstances of time, 
 plavo, strength, and the opportunities that did 
 attend him in these. 
 
 Secondly. There is also usual at great men's 
 funerals tiiose badges and escutcheons of their 
 honour tliat they have received from their an- 
 cestors or have been thought worthy of for the 
 deedi an 1 exploits they have done in their life ; 
 and here Mr. Badman has his, but such as vary 
 from all men of worth, but so much the more 
 agreeing with the merit of his doings; they all 
 have descended in state, he only as an abomin- 
 able branch. His deserts are the deserts of 
 Bin ; and therefore the escutcheons of honour 
 that he has are only that he died without hon- 
 
 our and at his end became a fool. Thou shalt 
 not be joined with them in burial. The seed 
 of evil-doers shall never be renowned. 
 
 The funeral pomp, therefore, of Mr. Badman 
 is to wear upon his hearse the badges of a dis- 
 honourable and wicked life, since his bones are 
 full of the sins of his youth, which shall lie 
 down, as Job says, in the dust with him ; nor 
 is it lit that any should be his attendants, now 
 at his death, but such as with him conspired 
 against their own souls in their life — persona 
 whose transgressions have made them infamous 
 to all that have or shall know what they ]iave 
 done. 
 
 Some notice, therefore, I have also here in 
 this little discourse given the reader of them 
 who were his confederates in his life and at^ 
 tendants at his death ; with a hint either of 
 some high villainy committed by them, as also 
 of those judgments that have overtaken and 
 fallen upon them from the just and avenging 
 hand of God. All which are things either' 
 fully known by me, as being eye and ear wit- 
 ness thereto, or that I have received from such' 
 hands whose relations, as to this, I am bound 
 to bcMksve. And that the reader may know 
 them froih. other things and passages herein 
 contained, I\ have laointed at them with a 
 finger, thus JfKg". 
 
 Thirdly. The funerals of persons of quality 
 have been solemnized with some suitable ser- 
 mon at the time and place of their burial ; and 
 that I am not come to as yet, having got no 
 further than to Mr. Badman's death ; but for- 
 £ismuch as he must be buried after he hath be- 
 come polluted before his beholders, I doubt not 
 but some such that Ave read are appointed to 
 be at the burial of Gog will do this work in 
 my stead, such as shall leave him neither skin 
 nor bone above ground, but shall set a sign by 
 it till the buriers have buried it in the valley 
 of Hamongog. Ezek. xxxix. 
 
 Fourthly. At funerals there did use to be 
 mourning and lamentations, but here also Mr. 
 Badman difters from others ; his familiars can- 
 not lament his departure, for they have not 
 sense of his damnable state ; they rather ring 
 him and sing him to hell in the sleep of death 
 in which he goes thither. Good men count 
 him no loss to the world ; his place can well 
 be without him ; his loss is only his own, and 
 it is too late for him to recover that damage or 
 loss by a sea of bloody tears, could he shed 
 them. Yea, God has said he will laugh at his 
 destruction ; who, then, shall lament for him, 
 saying, Ab ! mv brother ? He was but a stink- 
 
LIFE AND DEATH OF MR. BADMAX. 
 
 483 
 
 ing weed in bis life, nor was he better at all in 
 his death. Such may well be thrown over the 
 wall without sorrow when once Cicxl has pluck- 
 ed thcin up by the roots in his wrath. 
 
 lieader, it" thou art of the race, lineage. 
 Block, or fraternity of Mr. liadnian, I tell thee, 
 before thou readt^t this book, thou wilt neither 
 brook the author nor it, because ho hath writ 
 of Mr. Uadman as he has. For he that con- 
 demneth the wicked that die so passeth aLso 
 the senttiuc upon the wicked that live. I 
 tliereforc expect neither credit of nor counten- 
 ance from thee for this narration of thy kins- 
 man's life. 
 
 For thy old love to thy friend, his ways, 
 doings, Ac, will stir up in thee enmity rather, 
 in thy very heart, against me. I shall there- 
 fore incline to think of thee that tliou wilt 
 rend, burn, or throw it away in contempt; 
 yea, and wish jUso that for writing so notorious 
 a truth some mischief may befall me. I look 
 also to be loaded by thee with disdain, scorn 
 and contempt; yea, that thou shouldest rail- 
 ingly and vilifying say I lie, and an> a bcspat- 
 torer of honest men's lives and deaths. For 
 Mr. Hadman, when himself w;us alive, could 
 not abide to l>e counted a knave, (though iiis 
 actions told all that went by that indeed he 
 vcoA such an one.) llow, then, should his 
 brethren that survive him, and that tread in 
 his very steii«<, approve of the sentence that by 
 this book Is pronounced against him? Will 
 they not rather imitate Korah, Dathan, and 
 Abiram's friends — even rail at me for con- 
 demning him, as they did at Moses for doing 
 execution ? 
 
 I know it is ill puddling in the cockatricc'ii 
 den, and that they run ha/:trds that hunt the 
 w'lUl boar. The man also that writeth Mr. 
 i'>.tdman's life had need be fenced with a coat 
 of mail and with the staff of a spear, for that 
 his surviving friends will know what he doth; 
 but I have ventured to do it, and to play, at 
 this time, at the hole of tht^o asps; if they 
 bile, they bite; if they sting, they sting. 
 ChrLrt sends his lambs into the miiLnt of 
 wolves, not to do like them, but to sutler by 
 them fur bearing plain testimony against their 
 bad deeds; but had one not need to walk with 
 a guard and to have a sentinel stand at one's 
 door for this? Verily, the ilesh would be 
 glad of such help; yea, a npirituxd man, could 
 he toll how to get it. Acts xxiii. ilut I am 
 Btrip|>iil nake«l of these, and yet am com- 
 manded to l>e faithful in my service for Christ. 
 Well, then, I ImTu spoken what I have spokca, 
 
 and now come on me wliat wui. Job xii. 13. 
 True, the text says, " llcbuko a scorner, and 
 he will hate thee; and that he that reproveth 
 a wickod man, gettcth himself a blot and 
 shame;" but what then? Upcn rebuke is 
 better than secret love, and he that reeuivea it 
 shall find it so afterwards. 
 
 80, then, whether Mr. Il«dman'8 friends 
 shall rago or laugh ut what I have writ, I 
 know the better cud of the stalT is nnne. My/ .(. 
 endeavour_is to slop an hellish course of lifel ^^ 
 and to save a soul from death, (JameM v.;) niHlj *^ 
 if for so doing I meet with envy from them 
 from whom in reason I should hnvo thanks, I 
 must remember the man in the drt-ani that 
 cut his way through his arnuil enemies, and 
 so got into the beauteous palmc; — I nuLxl, I 
 say, remember him, and do my.'^clf likfwiM>. 
 
 Yet four lhiiiL,'s I will i)ri»p«)und to the con- I 
 H|Jfriitii>ii iif ^tr, l^ad man'd friends before I 1 
 turn my back upon them: ' 
 
 1. fc5upiM>se that there bo a hell in very 
 deed — not that I do question it, any nioro 
 than I do whether there be a sun to .>«hino, 
 
 I but I sujipose it for argument's sxike with Mr. 
 j Ihidnian's friends — 1 say, suppose there l>e an 
 I hell, and that, too, such an one as the >Scrip- 
 I turo speaks of — one at the remotest distance 
 ! from Ciotl and life eternal — one where tlw 
 j worm of a guilty con.M.-ience never die*, and 
 I where the lire of the wrath of (.JikI is not 
 j quenched. 
 
 ' >*>uppose, I say, that there is such an hell, 
 I i>repared of God (as there is indeed) for the 
 I body and soul of the ungodly world after thin 
 life to be tormented in; — I say, do but witli 
 I thyself suppose it, and then tell me, is it not 
 ' prepareil for thee, thou Ining a wicked man? 
 Let thy conscience speak, I s;»y ; is it not pre- 
 pari^l for thee, thou being an ungfnlly man? 
 And dost thou think, wast thou there now, 
 that thou art able to wrestle with the judg- 
 ment of CJod? Why then do the fallen angel* 
 tremble there? Thy h.inds ainnot be stronf, 
 nor can thy heart endure in that day when 
 God shall deal with thee. Kzek. xxii. 14. 
 
 2. 8up|>ose that s<jme one that is now a soul 
 in hell for sin was {H'rmitted to come hither 
 again to dwcl^ and that they had a grant alao 
 that upon amendment of life next time ihcjr 
 die to change that place for heaven and glory, 
 what wivi-sl thou, O wicked man? Would 
 such an one (thinkest th«)U i nin n-.-rtin into the 
 same course of life as Ix-r the 
 damnation tlial for sin he h . >i in? 
 Would ho choose agaiir to lead thai coned 
 
484 
 
 ' BUXYAN'S COMPLETE WORKS. 
 
 
 X 
 
 life that afresh would kindle the flames of 
 hell upon him, and that would bind him under 
 the heavy wrath of God ? Oh he would not, 
 bejvouldjmL; the IGth of Luke insinuates it; 
 yea, reason itself, awake, would abhor it and 
 tremble at such a thought. 
 
 3. Suppose, again, that thou that livest and 
 rollest in tiiy sin, and that as yet hast known 
 nothing but the pleasure thereof, shouldest be 
 an angel conveyed to some place where, with 
 convenience from thence, thou mightest have 
 a view of heaven and hell— of the joys of the 
 one, and the torments of the other; — I say, 
 euppose that from thence thou mightest have 
 such a view thereof as would convince thy 
 reason that both heaven and hell are such 
 realities as by the word they are declared to be, 
 wouldest thou (thinkest thou ?) when brought 
 to thy home again, choose to thyself thy 
 former life— to wit, to return to thy folly 
 again ? No; if belief of what thou sawest re- 
 mained with thee, thou wouldest eat fire and 
 brimstone first. 
 
 4. I will propound again. Suppose that 
 there was amongst us such a law (and such a 
 magistrate to inflict the penalty) that for every 
 open wickedness committed by thee so much 
 of thy flesh should,. with burning pincers, be 
 plucked from thy bones; wouldest thou then 
 go on thy open way of lying, swearing, and 
 whoring as thou with delight doest now? 
 Surely, surely no. The fear of the punish- 
 
 Nnent would make thee forbear, yea, would 
 make thee tremble, even when thy lusts were 
 powerful, to think what a punishment thou 
 wast sure to sustain so soon as the pleasure 
 was over. But oh the folly, the madness, the 
 desperate madness, that is in the hearts of Mr. 
 Badman's friends, who, in despite of the 
 threatenings of an holy and sin-avenging God, 
 and of the outcries and warning of all good 
 men, yea, that will in despite of the groans 
 and torments of those that are now in hell for 
 Bin, (Luke xiv. 24, 28,) go on in a sinful course 
 of life, yea, though every sin is also a step of 
 descent down to that infernal cave ! Oh how 
 tnie is that saying of Solomon! — "The heart 
 of the sons of men is full of evil, and mad- 
 ness is in their heart while they live, and after 
 that they go to the dead." Eccles. ix. 3. To 
 the dead ! that is, to the dead in hell, to the 
 damned dead— the place to which those that 
 have died bad men are gone, and that those 
 that live bad men are like to go to, when a 
 little more sin, like stolen waters, hath been 
 imbibed by their sinful souls. 
 
 That which has made me publish this book 
 is — ___ 
 
 1. For that wickedness like a flood is like t o 
 drown our Eng:l ish_HVQrld ; it begins already to 
 be above the tops of the mountains ; it has al- 
 most swallowed up all ; our youth, our middle 
 ao-e, old age, and all, are almost carried away 
 of this flood. O debauchery, d^ ajichery, 
 ij\ -bnt hiist thou done in England ! Thou hast 
 corrupted our young men, hast made our old 
 men beasts ; thou hast deflowered our A'irgins 
 and hast made matrons bawds ; thou hast made 
 our earth to reel to and fro like a drunkard ; itf 
 is in danger to be removed like a cottage ; yea, 
 it is, because transgression is so heavy upon it, 
 like to " fall and rise no more." Isa. xxiv. 20. 
 
 Oh that I could mourn for England, and for 
 the sins that are committed therein, even 
 while I see that, without repentance, the men 
 of God's wrath are about to deal with us, each 
 having his slaughtering weajion in his hand. 
 Ezek. ix. 1, 2. Well, I have written, and by 
 God's assistance shall pray that this flo6d may 
 abate in England; and could I but see the 
 tops of the mountains above it, I should think 
 that these waters were abating. 
 
 2. It is the duty of those that can to cry out 
 against this deadl y plagu e ; yea, to lift up their 
 voice as with a trumpet against it, that men 
 may be awakened about it, fly from it, as from 
 that which is the greatest of evils. Sin pulled 
 angels out of heaven, pulls men down to hell 
 and overthroweth kingdoms. Who that sees 
 an house on fire will not give the alarm to 
 them that dwell therein? Who that sees the 
 land invaded will not set the beacons on a 
 flame ? Who that sees the devils, as roaring 
 lions, continually devouring souls, will not 
 make an outcry? But, above all, when we see 
 sin, sinful sin, swallowing up a nation, sinking 
 of a nation, and bringing its inhabitants to 
 temporal, spii-itual, and eternal ruin, shall we 
 not cry out and cry, "They are drunk, but not 
 with wine; they stagger, but not with strong 
 drink;" they are intoxicated with the deadly 
 poison of sin, which will, if its malignity be 
 not by wholesome means allayed, bring soul 
 and body, and estate and country, and all, to 
 ruin and destruction ? ^ C-^^^-i-wM*- 
 
 3. In and by this my outc r y^ Lshall deli ver 
 myself from the ruins of them that perish ; for 
 a man can do no more in this matter — I mean 
 as man in my capacity — than to detect and 
 condemn the wickedness, warn the evil-doer 
 of the judgment, and fly therefrom myself. 
 But oh that I might not^ioly deliver myself! 
 
LIFE AND DEATH OF Mli. 
 
 Oil that many would hear anJ turn at this cry 
 from sin, that they may be secured from the 
 death and judgment that attend it! 
 
 ►i^n 
 
 W]> y I have handled the matt er in tliia fearful, and pn^- 
 
 nutTIod is best known to mv-Holf ; and why I 
 
 ^ have eoneealed nj<wt of the nanu's of the per- 
 
 , Bona whose sins or punishments I here and 
 
 ^r^ there in this ImxjIc make relation of, is — 
 
 ff 1. For tjiat Dfitli>:r t.lm ^iin■^aiur,j^d^^u^QIltg 
 
 ^ I yj^rfl "11 'dil-i' open ; the sins of some were 
 
 committed and the juiigment^ executed for 
 
 thenj only iti a corner. Not to say that I 
 
 fould not learn some of their names, for could 
 
 I, I should not have made them public, for this 
 
 reason : 
 
 2. Because T jvould not pn ivukn tliosp of 
 their iclaliuiu-Umtiuxrvivetluim; I would not 
 justly provoke tluin ; and vet, as I think I 
 should, should I have entailed tlu'ir punish- 
 ment to their sins, and both to their names, 
 and so have turned them into the world. 
 
 3. Nor would_I_lay^them under any disgrace 
 and contempt, which would, as I think, un- 
 avoidably have happened unto them, had I 
 withal inserted their names. 
 
 As for those whoso names I niention, their 
 crinu's or judgments were manifest— public 
 almast as anything of that nature that luif^ 
 penelh to mortal men. Such therefore have 
 published their own shame by their sin, and 
 < lod his anger by taking of open vengeance. 
 
 As Job says, " God has struck them as 
 wieketl men in the open sight of others." Job 
 xxxiv. 20. So that I cannot conceive, since 
 their judgment was so conspicuous, that my 
 admonishing thereof should turn to their det- 
 riment; for the publishing of these things are, 
 so far as relation is concerned,' intended for 
 remenjbranees, that they may also bethink 
 themselves, repent, and turn to (lod, lest the 
 judgments of their sins should prove heredi- 
 tary. For the God of heaven hath threatened 
 to vi.oit the iniiiuity of the fathers ufKin the 
 children, if they hate him, to the third and 
 fourth generation. Kx. xx. 5. 
 
 Nebuciiadnez/:ir's punishment for liis pride, 
 (for he was for his sin driven from his kingly 
 dignity, and from among men too, to eat griiis 
 like an ox and to company with the bcastn,) 
 Daniel did not stick to tell Ikdshazzar, his son, 
 to his face thereof, nor to publish it, that it 
 might be read and rememlH-red by the gener- 
 ations to come. The same may be said of 
 Jud:LS ond Ananias, i*te., for their sin and 
 punishment were known t«i ail the dwellers at 
 Jerusalem. Acts v. 1. 
 
 .-IX 
 
 485 
 
 Nor is il>\a/^n but of a lU^^jipriite impen- 
 itence and liaW»i|(rf heart wh.'?i the offspring 
 or relations of r*»- ,• bv 
 
 pen, 
 their sin 
 shall overliM>k, forget, paM by, or take no no- 
 tice of such outgoings of (fod ogainsl them 
 and their house. Thus Daniel nggravutea 
 IJelshazzar's crime for that he hardened his 
 heart in pride, though he knew that for that 
 very sin and ti .|) his father was 
 
 brought down fi ..^ht antl made to be 
 
 ttcomj.anion for asses. 'And thou his non, 
 O Ilelsha/./ar," says he, "hast not humbled 
 thy lieart, though thou knewest all UiU." Dan. 
 V. A homo reproof indeed, but home is moat 
 fit for an open and continued transgresnion. 
 
 Let tluxse, then, that are the ollspring or re- 
 lations of such who by their own sin and tho 
 dreadful judgments of God are made to be- 
 ccmic a sign, (Deut. xvi. {), ]0,) having been 
 swept as dung from off the face of the earth, 
 beware, lest when judgment knocks at their 
 door for their sins, as it did before at tho door 
 of their progenitors, it falls also with as heavy 
 a stroke as on them that went before them; 
 lest, I say, they in that day, instead of finding 
 mercy, find, for their high, daring and judg- 
 ment-affronting sins, judgment without n>crcy. 
 
 To conclude : Let those that wouhl not die! 
 Mr. Hadman's death take heed of Mr. I5nd-' 
 man"s ways, for his ways bring to his cmLs; 
 wickedness will not deliver him that Ls given 
 to it, though he should cloak all with a pn>- 
 fession of religion. 
 
 If it was a transgression of old for a man to 
 wear a woman's apparel, surely it Is a trans 
 grcssion now for a sinner to wear a Christioii 
 profession for a cloak. Wolves in nhcep's 
 clothing swarm in England this day— woIvm 
 both as to doctrine and as to practice too. 
 S)me men make a proA-ssion, I doubt not, on 
 purpose that they may twist themsidvcs into a 
 trade and thence into an estate, yea, and if 
 need be, into an estate knavishly by the ruin 
 of their neighbour. Ia'I such uke hee»l, for 
 those that do such things have the greater 
 damnation. 
 
 Christian, make thy profession shine by a 
 conversation accortling to the Godpcl, or ebe 
 thou wilt damnify religion, bring scandal to 
 thy brethren, and give otfencc to tlic cnrroica; 
 and it would Im; better that a ' wan 
 
 hanged altout thy neck, nnd >. ao 
 
 adorned, was cost into tltc bultutu ul ibo m*, 
 than so to do. 
 
 Christian, a prufcMioo according to tii« 
 
486 
 
 Gospel is in these days a rare thing; seek, 
 then, after it, put it on, and keep it without 
 spot and (as becomes thee) white and clean, 
 and thou shalt be a rare Christian. 
 
 The prophecy of the last time is that pro- 
 fessing men (for so I understand the text) 
 ehall be many of them base, (2 Tim. iii. ;) but 
 continue thou in the things that thou hast 
 learned, not of wanton men nor of licentious 
 timcB but of the word and doctrine of God— 
 
 BUNYAN'S COMPLETE WORKS. 
 
 that is, according to godliness — and thou shall 
 walk with Christ in white. 
 
 Now, God Almighty give his people grace, 
 not to hate or malign sinners, nor yet to 
 choose any of their ways, but to keep them 
 selves pure from the blood of all men, by 
 speaking and doing according to that name 
 and those rules that they profess to know and 
 love, for Jesus Christ's sake. 
 
 JOHN BUN Y AN. 
 
LIFE AND DKATH OF Mil 1!AI)MAN. 
 
 >* 
 
 
 W'lMinan. Gootl-nidrrow, my g(Mi<I noigli- 
 bour, Mr. Attentive; whither are you walking 
 BO early this morning? Methinlct you look as 
 if you were coneerneil nbuut something more 
 than onlinary. Have you lost any of your 
 cattle, or what is the matter? 
 
 Altrntirr. t»<M)d sir, good-morrow to you. I 
 liave not as yet lost aught, but yet you give a 
 right guess of mc, for I am, as you say, con- 
 cerned in my heart, but it is because of tlic 
 badm-ss of the times. And, sir, you, as all 
 our neighbours know, are a very observing 
 man; pray, therefore, what do you think of 
 them? 
 
 ]\'Urman. Why, I think, as you say — to wit, 
 that they are bad times, and bad they will be 
 until men are better, for they are bad men 
 that make bad times ; if men therefore should 
 mend, so wouM the times. It is a lolly to look 
 fur goo<l days »o long as sin is so high and 
 those that study its nourishment so many, 
 (ioil bring it down, and those that nourish 
 it to repentance, and then, my good Dcigh- 
 bour, you will be concerne<l not as you arc 
 now. Now you are concernetl because times 
 are eo bad, but then you will be »o because 
 tinies are so goo<l ; now you are concerned so 
 as to be perplexed, but then you will be con- 
 cernetl so as to lift up your voice with shout- 
 ing ; for I dare say, could you ace such days, 
 they would make you shout. 
 
 AUrntirf. Ay, so they would ; such timc« I 
 have longe<l for, siu-h times I have praye<l for, 
 but I fear they will be worse belore they be 
 iK'tter. 
 
 Wtjmitnn. Make no conclusion, man, for ITo 
 hat hath the hearts of men in his hand can 
 change them from worse to belter, and so bad 
 limes into poo<l. JJikI givi-s long life to theni 
 that are gowl, and esjK'cially to ihottc of them 
 that are capable of doing him service in the 
 world. The ornament and beauty of this 
 lower world, next to (iod and his wonders, arc 
 the men that spangle and shine in godlinc*. 
 
 t 
 
 Now !LH Mr. Wisenum said this ho gate •! ' g^ 
 reat sigh. I \ 
 
 Atiatthr. Amen, amen ! Hut why, gf^xl sir, 
 do you sigh so deeply? Is it for aught elM 
 than that for the which, as you have jwrccived, 
 I myself am concerned? 
 
 WiM-man. I am concernnl with you for the 
 badness of the times, but that was not the 
 cause of that sigh, of which, I see, y<»u take 
 notice. I sigheil at the remembrance (»f the 
 death of that man f(»r whom the bell tolled at 
 our town yesterday. 
 
 Allnitivf. Why, I trow .Mr. (loodmaii, your 
 neighbour, is not dead? Indee»l, I did hear 
 that he had been sick. 
 
 WiBcman. No, no, it is not he. Had it been 
 he, I could not but have been coneerneil, but 
 yet not as I am concernetl now. If he had 
 died, 1 should only have been conr^'riutl that 
 the world had lost a light, but the man that I 
 am concerned for now was one that never waa 
 gootl ; therefore such a one who is not dead 
 only, but damned. He died that he might 
 die, he went from life to death, and then from 
 death to death, fn»m death natural to death 
 eternal. [yVnd as he spake this the water sttXMl 
 in his eyes.l_ v^^jnaa. .^ 
 
 vl//f;i/irr. Indee<l to go from a deathbctl to 
 bell is a fearful thing to think on. Hut, good 
 neighbour Wiseman, be pleasetl to tell me 
 who this man was, and why you conclude him 
 Ml terrible in his death. 
 
 Witrman, Well, if you can stay, I will tell 
 you who he was and why I conclude thus con- 
 cerning him. 
 
 Atlciitirc. My leisure will admit mc to stay, 
 and I am willing to hear you out. And I ) 1 
 pniy (Sod your cli-K-ourse may take hold on mjr 
 ' heart, that I may Ix- iMtt.nd th. r. i.v. 
 \r S» they agree«l to sit li.iwn i; Trr, »** 
 
 I [Then Mr. Wiseman pr>H««iii»l a- . -^ 
 
 ' W'itrman. The man that 1 mean w one Mr. 
 Iladman ; he has livetl in our town a gmU 
 I while, and now, as I said, he ia dead. Ikil thi 
 
 4A7 
 
488 
 
 BUNYAN'S COMPLETE WORKS. 
 
 reason of my being concerned at his death is 
 not for that he waa at all related to me, or for 
 that any good conditions died with him, for he 
 was far' from them, but for that, as I greatly 
 fear, he hath, as was hinted before, died two 
 dcatlis at once. 
 
 AHentive. I perceive what you mean by two 
 deaths at once; and to_ speak truth it is a fear- 
 ful thing thus to have ground to think of any; 
 for although the death of the ungodly and sin- 
 ners is laid to heart but of few, yet to die in 
 such a state is more dreadful and fearful than 
 any man can imagine. Indeed, if a man had 
 no soiil, if his state was not truly immortal, 
 tlie matter would not be so much ; but for a 
 man to be so disposed of by his Maker as to be 
 appointed a sensible being for ever, and for 
 him to fall into the hands of avenging justice, 
 that will be always, to the utmost extremity 
 that his sin deserveth, punishing of him in the 
 dismal dungeon of hell, this must needs be 
 unutterably sad and lamentable. 
 
 Wiieman. There is no man, I think, that is 
 sensible of the worth of one soul but must, 
 when he hears of the death of unconverted 
 men, be stricken with sorrow and grief, be- 
 cause, as you said well, that man's state is such 
 that he has a sensible being for ever. For it 
 is sense that makes punishment heavy. But 
 yet sense is not all that the damned have ; they 
 have sense and reason too ; so then, as sense 
 receiveth punishment with sorrow, because it 
 feels and bleeds under the same, so by reason, 
 and the exercise thereof in the midst of tor- 
 ment, all present affliction is aggravated, and 
 that three manner of ways : 
 
 1. Ileason will consider thus with himself: 
 For what am I thus tormented? And will 
 easily find it is for nothing but that base and 
 filthy thing, sin ; and now will vexation be 
 mixed with punishment, and that will greatly 
 heighten the affliction. 
 
 2. Rciuion will consider thus with himself: 
 How long must this be my state? And will 
 soon return to himself this answer: This must 
 be my state for ever and ever. Now this will 
 gieatly increase the torment. 
 
 3. Reitson will consider thus with himself: 
 What have I lost more than present ease and 
 quiet by my sins that I have committed? And 
 will quickly return himself this answer: I have 
 lost communion with God, Christ, saints and 
 angels, and a share in heaven and eternal life. 
 And this also must needs greatly add to the 
 misery of poor damned souls. And this is the 
 case of Mr. Badman. 
 
 Atteniive. I feel my heart even shake at the 
 thoughts of coming into such a state. Hell ! 
 who knows that is yet alive what the torments 
 of hell are ? This word hell gives a very dread- 
 ful sound. 
 
 Wiseman. Ay, so it does in the ears of him 
 that has a tender conscience. But if, as you 
 say, and that truly, the very name of hell Ls so 
 dreadful, what is the place itself, and what are 
 the punishments that are there inflicted, and 
 that without the least intermission, upon the 
 souls of damned men for ever and ever ! 
 
 Attentive. Well, but passing this, 7ny leisure 
 will permit me to stay, and therefore pray tell 
 me what it is that makes you think that Mr. 
 Badman is gone to hell ? 
 
 Wisemaji. I will tell you. But first, do you 
 know which of the Badmans I mean ? 
 
 Attentive. Why, was there more of them 
 than one ? 
 
 Wise?na}i. Oh yes, a great many, both broth- 
 ers and sisters, and yet all of them the chil- 
 dren of godly parents — the more, a great deal, 
 is the pity. 
 
 Attentive. Which of them, therefore, was it 
 that died? 
 
 Wisetnan. The eldest, old in years and old 
 in sin ; but the sinner that dies an hundred 
 years old shall be accursed. 
 
 Attentive. Well, but what makes you think 
 he is gone to hell? 
 
 Wiseman. His wicked life and fearful death, 
 especially since the manner of his death was 
 so corresponding with his life. 
 
 Attentive. Pray let me know the manner of 
 his deat h \i yourself did perfectly know it. 
 
 Wiseman. I was there when he died, but 1 
 desire not to see another such man, while I 
 live, die in such sort as he did. 
 
 Attentive. Pray therefore let me hear it. 
 
 Wiseman. You say you have leisure and can • 
 stay, and therefore, if you please, we will dis- 
 course even orderly of him. First, we will 
 begin with his life, and then proceed to his 
 death, because a relation of the first may the 
 more affect you when you shall hear of the 
 second. 
 
 Attentive. Did you then so well know his 
 life? 
 
 Wiseman. I knew him of a child. I was a 
 man when he was but a boy ; and I made a 
 special observation of him from first to last. 
 
 Attentive. Pray then let me hear from you 
 an account of his life, but be as brief as you 
 can, for I long to hear of the manner of his 
 death. 
 
LIFE AM) DEATH OF MR. LAl'MAX. 
 
 489 
 
 Wiseman. I will endeavour to answer your 
 dcdircsi; ami fir.>t, I will tell you that JVnm u 
 chiUl ho w:ls vt-ry lia<l : his very beginnin-,' wiw 
 omiiioiH, and presaj^ed that.no goiMl end wa.s 
 in likelihood to follow thereupon. There were 
 several a'hia that he vein given to when ho was 
 but a little one, that manifested liim to be 
 notoriouslyinfected with original eorruption ; 
 for I dare wiy he leariK«l none of them of hia 
 father and mother, nor was he admitted to go 
 mueh abroad among other eiiildren that were 
 vile, to learn to tsin of them ; nay, contrariwise, 
 If at any times he did got abroad amongst 
 oiher>», he would be as the inventor of bad 
 words and an example in bad aetions. To 
 them all he used to be, as we say, the ring- 
 leader antl ma.ster sinner from a ehild. 
 
 AtUntive. This w;us a bad beginning indeed, 
 and did demonstrate that he wius, as you say, 
 polluteil, v ery much polluted, with orig ina] 
 c orruption . For, to speak my mind freely, I 
 do eonfess that it is mine opini(m that children 
 come polluted with sin into the worlil, and 
 that ofttimes the sins of their youth, especially 
 while they arc ven.- young, are rather by vir- 
 tue of indwelling sin than by exivmples that 
 are set before them by others; not but that 
 tliey learn to sin by example too, but example 
 is not the root, but rather the temptation to 
 wickedness. The rtx>t is .-.jn witiiin; for from 
 within, out of the heart of man, proceed eth sm. 
 
 \yiM:man. I am glad to hear that you are 
 of this opinion, and to confirm what you have 
 Miid by a few hints from the word : Man in 
 his birth is compared to an ass (an unclean 
 beast) and to a wretched infant in its blood; 
 besides, all the first-born of oUl that were of- 
 fered unto the Lord were to be redeemed at 
 the age of a mouth, and that w.'is lx>fore they 
 were sinners by imitation. The Scripture also 
 alUmieth tliat by the sin of one judgment came 
 u|M)n all ; and renders this rco-son, " for that 
 all have sinned ; " nor is that objection worth a 
 n»h, that Christ by his death luis taken away 
 original sin. First, IJecau.se it is scripture less. 
 Secondly, Because it makes them incapable of 
 salvation by Christ, for dodo but thotte that id 
 their own persons arc sinners are to have sal- 
 vation by him. Many other things might be 
 added, but between j>ers<nis so well agreetl as 
 you and I are these may suffice at pn-scnt ; but 
 when an antagonLst comes to deal with us alxiut 
 this matter, then we have for him often other 
 strong argumont« if he be an autogoniBt worth 
 the taking notice of. 
 
 Attoitivt. But, as was hinted before, he used 
 
 to be ringleading sinner or the nia>tir uf mi«- 
 cliii'f among other eiiildren, vrt llit-M- are but 
 generals; pray therefore tdl me in particulai 
 what were tin- sins of ^jn i liildli. >< kI ? 
 
 iriV«»/i<r/i. I will so. When he was but a 
 child he was so atldieti>d \o Iving that his pa- 
 rents scarce knew when to believe he spake 
 true; yea, he would invent, tell, and stand to 
 the lies that he invente<l ami told, and that 
 with sucli an audacious face that one mi^ht 
 even read in his very countenance the symp- 
 toms of an hard and desiHTute heart tliis 
 way. 
 
 Attentive. This was an ill l»eginning indeed, 
 and argueth that he began to hanlen himself 
 in sin betimes. For a lie cannot be knowingly 
 told and stoinl in (and I perceive that this was 
 his manner of way in lying) but he must, as it 
 were, force his own heart unto it. Yea, he 
 must make his heart hard and lx>ld to do it ; 
 yea, he must be arrived to an excee«ling pitch 
 of wickedness thus to do, since all this he did 
 against tli.1t good education that before you 
 seemed to hint he had from his father and 
 mother. 
 
 Wiseman. The want of a good education, as 
 you have intimated, is many times a cause why 
 children do so easily so soon become bad, es- 
 pecially when there is not only a want of that, 
 but bad examples enough, a>«, the more is the 
 pity, there is in many families; by virtue of 
 which p(K)r children are trainetl up in sin and 
 nursed theiFein for the tlevil and lull. But it 
 was otherwise with Mr. Iktdman, for to my 
 knowledge this his way of lying was a great 
 grief to his parents, for their hearts were much 
 dejected at this beginning of their son; nor 
 did there want coun.sel and correction fn»a» 
 them to him if that would have made him 
 better. He wantc<l not to be told in my hear- 
 ing, and that over and over and over, " That 
 all liars should have their part in the lake that 
 burns with fire and brimstone," and that who- 
 soever loyeth and maketh a lie should not have 
 any part in the new and heavenly Jerusjilcm; 
 but all availed nothing with him. When a 
 fit or an occasion to lie came U|>on him, he ' 
 would invent, tell, and stand to his lie as stead- 
 fastly as if it had been the biggest of (rutha 
 that he told, and that with •' " ' -if 
 
 his heart and face that it *• 
 
 who nto4xI by a won<ler. he 
 
 would do when under tin- r "n, 
 
 which is ap(K>inted by CJod for | arenui to ttse, 
 that thereby U>cy might k-- ;• »' ■ ' <l'lldr«« 
 from bell. 
 
490 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Attentive. Truly it was, as I said, a bad be- 
 ginning, hti Rerved the devil betimes ; yea, he 
 became nurse to one of his brats, for a spirit 
 of lying is the devil's brat; "For he is a liar, 
 and the father of it." 
 
 Wiseman. Ritrht! he is the father of it in- 
 deed. A lie is begot by the devil as the father, 
 and is brought forth by the wicked heart as the 
 *" mother ; wherefore another Scripture also saith, 
 " Why hath Satan filled thy heart to lie?" &c. 
 Yea, he calleth the heart that is big with a lie 
 an heart that hath conceived— that is, by the 
 devil. " Why hast thou conceived this thing 
 in thy heart? Thou hast not lied unto men, 
 but unto God." True, his lie was a lie of the 
 highest nature, but every lie hath the same 
 father and mother as had the lie last spoken 
 of; " For be is a liar, and the father of it." 
 A lie, then, is a brat of hell, and it cannot be 
 in the heart before the person has committed 
 a kind of spiritual adultery with the devil. 
 That soul, therefore, that tel!eth a known lie 
 haa lain with and conceived it by lying with 
 the devil, the only father of lies. For a lie 
 has only one father and mother, the devil and 
 the heart. No marvel, therefore, if the hearts 
 that hatch and bring forth lies be so much of 
 complexion with the devil. Yea, no marvel 
 though God and Christ have so bent their word 
 against liars ; a liar is wedded to the devil him- 
 aelf. 
 
 Attentive. It seems a marvellous thing in 
 mine eyes that since a lie is the offspring of 
 the devil, and since a lie brings the soul to the 
 very den of devils — to wit, the dark dungeon 
 of hell— that men should be so desperately 
 wicked as to accustom themselves to so hor- 
 rible a thing. 
 
 Wiseman. It seems also marvellous to me, 
 especially when I observe for how little a mat- 
 ter some men will study, contrive, make, and 
 tell a lie. You shall have some that will lie 
 it over and over, and that for a penny profit; 
 yea, lie, and stand in it, although they know 
 r that they lie ; yea, you shall have some men 
 that will not stick to tell lie after lie, though 
 themtielves get nothing thereby. They will 
 tell lies in their ordinary discourse with their 
 neighbours ; also their news, their jests, and 
 their tales mwt needs be adorned with lies, or 
 else they seem to bear no good sound to the^ 
 ear, nor show much to the fancy of him to 
 whom they are told. But, alas! what will 
 these liars do when for their lies they shall be 
 tumbled down into hell, to that devil .that did 
 beget those lies in their heart, and so be tor- 
 
 mented by fire and brimstone with him, and 
 that for ever and ever, for their lies? 
 
 Attentive. Can you not give one some ex- 
 amples of God's judgments upon liars, that 
 one may tell them to liars when one hears 
 them lie, if perhaps they may by the hearing 
 thereof be made afraid and ashamed to lie? 
 
 Wiseman. Examples! Why, Ananias and 
 his wife are examples enough to put a stop, 
 one would think, to a spirit addicted thereto, 
 for they both were stricken down dead for tell- 
 ing a lie, and that by God himself, in the midst 
 of a company of people. But if God's threat- 
 ening of liars with hell-fire and with the loss 
 of the kingdom of heaven will not prevail 
 with them to leave ofi" to lie and make lies, it 
 cannot be imagined that a relation of tem})oral 
 judgments that have swept liars out of the 
 world heretofore should do it. Now, as I said, 
 this lying was one of the first sins that Mr. 
 Badman Avas addicted to, and he could make 
 them and tell them fearfully. 
 
 Attentive. I am sorry to hear this of him, 
 and so much the more because, as I fear, this 
 sin did not reign in him alone ; for usually one 
 that is accustomed to lying is also accustomed 
 to other evils besides; and if it were not so 
 also with Mr, Badman, it would indeed be a 
 wonder. 
 
 Wiseman. You say true: the liar is a cap- 
 tive slave of more than the spirit of lying; 
 and therefore this Mr. Badman, as he was a 
 liar from a child, so he was also ^ucli given 
 to pilfer and s teal ; so that what he could, as 
 we say, handsomely lay his hands on, that was 
 counted his own, whether they were the things 
 of his fellow-children, or if he could lay hold 
 of any thing at a neighbour's house he would 
 take it away; you must understand me of 
 trifles, for, being yet but a child, he attempted 
 no great matter, especially at first. But yet as 
 lie grew up in strength and ripeness of wit, so 
 lie attempted to pilfer and steal things still of 
 more value than at first. He took at last great 
 pleasure in robbing of gardens and orchards, 
 and as he grew up to steal jaullen from the 
 neighbourhood; yea, what was his father's 
 could not escape his fingers ; all was fish that 
 came to his net, so hardened at last was he in 
 this mischief also. 
 
 Attentive. You make me wonder more and 
 more. What! play the thief too! What! 
 play the thief so soon! He could not but 
 know, though he was but a child, that what he 
 took from others was none of his own. Be- 
 sides, if his father was a good man, as vou sav, 
 
LTFE AND DEATH OF 3/iJ. BADMAy. 
 
 -101 
 
 it could not be but he muist also hear from him 
 that to steal was to transjrresd the law of (lot!, 
 and so to run the hazard of eternal damnation. 
 
 IVUnitan. His father waa not wanting to use 
 the means to reclaim him, often urging, as I 
 have been told, that saying in the law of 
 Mfwes, "Thou shalt not steal;" and also that, 
 " That is the cur)<e that gocth forth over the face 
 of the whole earth, for every one that stealeth 
 shall be cut off," &c. The light of nature also, 
 (liough he wa.4 little, must needs show him 
 that what he took from others was not his own, 
 and that he would not willingly have been 
 served so himself. iJut all wjw to no purpose; 
 let father and conscience siiy what they would 
 to him, he would go on, he was resolved to go 
 on, in his wicktHhu>ss. 
 
 Attentive. But his father would, a.s you inti- 
 mate, sometimes rebuke him for his wicked- 
 ne!<s; pniy how would he carry it then? 
 
 M'ifeman. Howl why, like a thief that is 
 found. He would stand gloating and hanging 
 down his head in a sullen, pouching manner, 
 (a Uxly might read, as we used to say, the pic- 
 ture of ill luck in his face,) and when his 
 father did demand his answer to such ques- 
 tion concerning his villainy, he would grum- 
 ble and mutter at him, and that should be all 
 that he could get. 
 
 Attendee. But you said that he would ab«o 
 rob his father; mcthinks that wa^ an unnatural 
 thing. 
 
 WUeman. Xatural or unnatural, all is one to 
 a thief. Ilesidos, you must think that he had 
 likewise companions to whom he wils, for the 
 wickednejvs that he kiw in them, more firmly 
 knit than either to father or mother. Yea, 
 and what h.id he caretl if father and mother 
 had died of grief for him? Their death would 
 have been, as he would have counted, great 
 release and lil)orty to him; for the truth is, 
 they and their counsel wa.s his Inindage; yea, 
 and if I forget not, I have heard some say 
 that when he wius at times among his com- 
 panions he would greatly rejoice to think that 
 his parents were old and could not live long, 
 and then, quoth he, I shall be mine own man, 
 to do what I list without their control. 
 
 Attentive. Then it seems he counted that 
 robbing of his parents wits no crime? 
 
 Witeinan. None at all; and therefore he fell 
 directly under that sentence, "Whoso robbcth 
 his father or his mother, and saith it is no 
 transgression, the same is the companion of a 
 destroyer." .\n<l for that he set so light by 
 tbeo) as to their ]>crsons and couom^U, it was a 
 
 sign that at present ho was of a ver)* abom- 
 inable spirit, and that some judgment awaited 
 to take hold of him in time to come. 
 
 Attentive. But can you imagine what it xv;i3 — 
 I mean, in his coneeit, (f«»r I H{>eak not now of 
 the suggestions of Satan, by which douhtUtiS 
 he wxs put on to do tlu-se things,)— I say, whal 
 it should be in his conceit that should n.aka 
 him think that this his manner of pilfering and 
 stealing wius no great matter? 
 
 Wiacman. It was for that the things that ht 
 stole were small: to rob orchards and gar- 
 dens, and to .stial pullen and the like, tht?H« he 
 counted tricks «if youth, nor would he be lieat 
 out of it by all that his friends couhl say. 
 They would tell him that he must not covet or 
 desire (and yet to desire is less than to take) 
 even any thing, the le.ist thing, that was his 
 neighliour's, and that if he did it would l>e % 
 transgression of the law; but all w.xs one to 
 him; what through the wicked talk of hit 
 companions and the delusion of his own cor- 
 rupt heart, he would go on in his iiitfcring 
 course, and where he thought himself secure 
 would talk of and laugh at it when he had 
 domjr-, V* 
 
 {pST" ' Attentive. We ll, I heard a man once, .« f 
 when he w;ls upon the ladder with a rope about 
 his neck, confess (when ready to be turnt-il 
 by the hangman) that that which had brought 
 him to that end was his accustoming of him- 
 self, when young, to pilfer and steal small 
 things. To my best remembrance he told ua 
 that he began the trade of a thief by stealing 
 of pins and of points; and therefore did fore- 
 warn all the youth that then were gathered 
 together to see hin> die to take heed of begin- 
 ning, though but with little sins, becau.He by 
 timpering at first with little ones way is made 
 for the commission of bigger. 
 
 Wiieinan. Since you are entere<l upon storioii, \ 
 I aNo will tell you one; the whirh^ tluiu^bl^ \ 
 h(. .tnuyct myiimimr 
 
 Id. • tiiiig one old Tod, 
 
 that W.1S hanged atK>ut twenty years ago or 
 more at Hertfortl for being a thief. XllCLfilcry 
 
 i s tlii a: 
 
 At a summer a.*»i/.«'« holden at Hertford, 
 while tlio jtidj^"' w :!•» "ittintr upon the iM-nch 
 conu-si t' 
 green sii' 
 
 his bottom open, and ail on :. 
 if he had run for his life; ;i.. 
 he spake aloud as follows. My loH, said he 
 her«» is the veri»>jtt rogue that brr.nlhes upoa 
 the face of the earth. I hare Uvn a liiirf 
 
 \J 
 
 ofT VT 
 
 y 
 
 V 
 
 in' 
 
492 
 
 BUNYAN'S COMPLETE WORKS. 
 
 from a child ; when I was but a little one I 
 gave myself to rob orchards and to do other 
 such like wicked things and I have continued 
 a thief ever since. My lord, there has not 
 
 en a robbery committed these many years, 
 
 ithin so many miles of this place, but I have 
 either been at it or privy to it. 
 
 The judge thought this fellow was mad, but 
 
 aftei eoiiic conference with some of the justices 
 
 they agreed to indict him ; and so they did of 
 
 everal felonious actions, to all which he 
 
 t artilv :onfes3ed_g uiIty. and so was hanged 
 
 ith his wife at the same time. // 
 
 Attentive. This is a remarkable story indeed, 
 and you think it is a true one? 
 
 Wmman. It is not only remarkable, but pat 
 to our purpose. This thief, like Mr. Badman, 
 began his trade betimes; he began, too, where 
 Mr. Badman began, even at robbing of orchards 
 and other such things, which brought him, as 
 you may perceive, from sin to sin, till at last it 
 brought him to the public shame of sin, which 
 ie the gallows. 
 
 As for the truth of this story, the relater 
 told me that he was at the same time himself 
 in the court, and stood within less than tw;p 
 yard:^ of old Tod when he heard him aloud to 
 ntter tlie words. 
 
 Attentive. These two sins of lying and steal- 
 ing were a bad sign of an evil end. 
 
 Wiseman. So they were ; and yet Mr. Bad- 
 man came not to his end like old Tod, though 
 I fear to as bad, nay, worse than was that 
 death of the gallows, though less discerned by 
 spectators ; but more of that by and by. But 
 you talk of these two sins as if these were all 
 that Mr. Badman was addicted to in his youth. 
 Alas, alas ! he swarmed with sins, even as a 
 beggar does with vermin, and that when he 
 wa.s a boy. 
 
 Attentive. Why, what other sins was he 
 addicted to — I mean while he was but a 
 child? 
 
 Wiseman. You need not ask to what other 
 wins was he, but to what other sins was he not, 
 addicted — that is, of such as suited with his 
 age; for a man may safely say that nothing 
 that was vile came amiss to him if he was but 
 capable to do it. Indeed, some sins there be 
 that cliildliood knows not how to be tampering 
 , Tith ; but I speak of sins that he was capable 
 jof committing, of which I will nominate two 
 lor three more. 
 
 And, firek- fle could not endure t he Lord's 
 dayjiiicauae^ltheho lincss t hat did attend it; 
 the beginning of that day was to him as if he 
 
 •was going to prison, (except he could get out , 
 from his father and mother, and lurk in by- jT 
 holes among his companions until holy duties 
 were over.) Eeading the Scriptures, hearing 
 sermons, godly conference, repeating of ser- 
 mons and prayer were things that he could not 
 away with ; therefore, if his father on such 
 days (as often he did, though sometimes not- 
 withstanding his diligence he would be sure to 
 give him the slip) did keep him strictly to the 
 observation of the day, he would plainly shov? 
 by all carriages that he was highly discontent 
 therewith ; he would sleep at duties , would 
 talk vainly with his brothers, and, as it were, 
 think every godly opportunity seven times as 
 long as it was, grudging till it was over. 
 
 Attentive. This his abhorring of that day was 
 not, I think, for the sake of the day itself, for 
 as it is a day it is nothing else but as other 
 days of the week ; but I suppose that the rea- 
 son of his loathing of it was for that God hath 
 put sanctity and holiness upon it, also because 
 it is the day above all the days of the week 
 that ought to be spent in holy devotion, in re- 
 membrance of our Lord's resurrection from 
 the dead.' 
 
 Wiseman. Yes, it was therefore that he was 
 such an enemy to it, even because more re- 
 straint was laid upon him on that day from his 
 own ways than were possible should be laid 
 upon him on all others. 
 
 Attentive. Doth not God, by instituting of a 
 day unto holy duties, make great proof how the 
 hearts and inclinations of poor people do stand 
 to holiness of heart and a conversation in holy 
 duties ? 
 
 Wiseman. Yes, doubtless ; and a man shall 
 show his heart and his life, what they are, more 
 by one Lord's day than by all the days of the ■ 
 week besides ; and the reason is, because on the 
 Lord's day there is a special restraint laid upon 
 man, as to thoughts and life, more than upon 
 other days of the week besides. AlsO; men 
 are enjoined on that day to a stricter iDcrform- 
 ance of holy duties, and restraint of worldly 
 business, than upon other days they are; 
 wherefore, if their hearts incline not naturally 
 to good, now they will show it, now they will 
 appear what they are. The Lord's day is a " 
 kind of an emblem of the heavenly Sabbath 
 above, and it makes manifest how the lieart 
 stands to the perpetuity of holiness, more than 
 to be found in a transient duty does. 
 
 On other days a man may be in and out of 
 holy duties, and all in a quarter of an hour; 
 but now, the Lord's day is, as it were, a day 
 
LIFE AND DEATH OF MR. JiADMAX. 
 
 493 
 
 that enjoins to jne perpetual duty of holiness 
 — " Ucniember thai tliou kt.'ep holy the Sab- 
 bath-day," (which by Christ is not abrogated, 
 but changed into the first of the week;) not lu 
 it wad given in particular Ic the Jews, but aa 
 it waji sanctified by him from llie beginnin<.> 
 of theworhl — and lliorcfore is a great proof of 
 tlie frame and temper of a man's heart, and 
 does more make manifest tu what he is in- 
 clined thai doth his other performance of 
 duties; th;refi)re God putd great difference 
 between tl.em that truly call (and walk in) 
 this day as holy and count it honourable, upon 
 the account that now they have an op|<ortu- 
 nity to show how they delight to honour him, 
 in that they have not only an hour, but a 
 whole day to show it in ; — I say, he puts great 
 dillerence between these and that other sort 
 that say, When will tiic Sabbath be gone, that 
 we may be at our worldly business? The first 
 ho calleth a blessed man, but hrandeth the 
 other for an unsanetified worldling. And in- 
 deed, to delight ourselves in (Jod's service 
 upon his holy days gives a better proof of a 
 sanctified nature than to grudge at the coming 
 and to be weary of the holy duties of such 
 davH, as Mr. ISadman did. 
 
 Altaitirc. There luay be something in what 
 you say, for he that cannot abide to keep one 
 day holy to Ciod, to be sure he hath given a 
 putlicient proof that ho is an unsanetified 
 man ; and as such what should ho do in 
 heaven, that being the place where a per- 
 petual sabbath is to be kept to (Jnd? — I say, 
 to be kept for ever and ever. And for aught 
 I know, one rc:uson why one day in seven 
 hath been by our Lord set apart unto holy 
 duties for men may be to give them convic- 
 tion that there is enmity in the heart.4 of sin- 
 ners to the God of heaven, for he that hateth 
 holiness hateth God himself. Tluy pretend 
 to love God, and yet love not a holy day, and 
 yet love not to spend that clay in one continued 
 act }f holiness to the Lord; they had as giMKl 
 lay nothing as to call iiim, Ixird, Lord! and 
 jet not do the thingM that he says. And this 
 Mr. liadman was such a one; he could not 
 abide this day nor any of the duties of it. 
 Indeed, when he could get from his friend*, 
 and HO spond it in all manner of idleness and 
 profaneni-**, then he would be pleasrd wrll 
 enough ; but what was this but a turning the 
 day into night, or other than taking an op(>ortu- 
 nity, at Gocl's forbidding to follow our callings, 
 to solace and sa'isfy our lustA nu ' ' ^ of 
 
 the lluih? I take t)-c liberty to .of 
 
 Jlr. Radman, upon a confidence of what yoo, 
 sir, have said of him is true. 
 
 M'Uniian. You need not to have inado that 
 apology for your censuring of Mr. Uailman, 
 for all that knew him will confirm what jou 
 say of him to be true. lie could not abide 
 either that day or any thing else that hud 
 the stamp or imago of God upon it. Sin, 
 sin, and to do the thing that was naught, wu 
 that which ho delighted in, and that fn.uj ft 
 little child. 
 
 Atlentivr. I must say again, I am norry to 
 hear it, ami that for his own sake, and «l-o for 
 the sjike of his relations, who must nti-ds b« 
 broken to ))ieces with such doings a.s thc««; 
 for, for these things' sake comes the wrath of 
 (Jod upon the children of disobedience; and 
 doubtless he must be ginc to hell if he died 
 without repentance; and to beget a child for 
 hell is sad for parents to think on. 
 
 Wheman. t)f his dying, as I told you, I 
 will give you a relation anon; but now we 
 are upon his lite, and upon the manner of hit 
 lite in his childh<H)d, even of the sir.s that 
 attended him then, some of which I ha\'6 
 mentioned already; and indi-cd I have nioo- 
 tionetl but some, for yet there are n>oro to fol- 
 low, and those not at all inferior to what yo« 
 have already heard. 
 
 Atlcntiit. Pniy what were they ? 
 
 Wixeman. Why, ho was greatly given, aod 
 that while a lad, to grievous ;■•.• — •• • nnjl 
 cursing; yea, he then made no n lur- 
 
 ing and cursing than I <lo of tilling my lin- 
 gers; yea, he would do it without pr«fV«H-ation 
 thereto. He counted it a glory to swear and 
 curse, and it was as natural to him as to eat^ 
 and drink, and sleep. 
 
 Attentivt. Oh what a young villain wa.s thiitl 
 Here is, as the aftostle says, a yielding of 
 members as instruments of unrighteousnt^ia 
 unto sin indee«l: this is procee<ling from evil 
 to evil with a witness; this argueth that he 
 was a black-mouthed yo ing wretch indeed. 
 
 Witnnan. He was so; and yet, M I tn|d you, 
 he counted ultovc all this kind of sinning to ho 
 a badge of hi« honour; he reckoneil himself a 
 man's fellow when he had learned (o swear 
 and curse iMildly. 
 
 Attrntirt. I am persun»le<l that ninny do 
 think, as yf»u have said, that to ^wear l» a 
 thing that docx bravely bocomo them, and that 
 it is the b<>st way for a man. when ho would 
 put authority or tcrmr to his words, to ataff 
 thorn full of the sin of 
 ' Witman. You My ri. >^ I am p«» 
 
494 
 
 BUNYAN'S COMPLETE WORKS. 
 
 waded, men would not so usually belch out 
 their blasphemous oaths as they do ; they take 
 a pride in it ; they think that to swear is gen- 
 tlemanlike; and having once accustomed 
 themselves unto it, they hardly leave it all 
 the days of their lives. 
 
 Attentive. Well, but now we are upon it, 
 pray show me the difference between swearing 
 and cursing ; for there is a difference, is there 
 
 not? 
 
 Wheman. Yes, there is a diflerence between 
 swearing and cursing— swearing, vain swear- 
 ing, such as young Budman accustomed him- 
 self unto. Now vain and sinful swearing is a 
 flight and wicked calling of God, &c., to wit- 
 ness to our vain and foolish attesting of things, 
 aiid tho'se things are of two sorts : 
 
 1, Things that we swear are or shall be 
 done. 
 
 2. Things so sworn to, true or false. 
 
 1. Things that we swear are or shall be done. 
 Tliou swearest thou hast done such a thing, 
 that such a thing is so or shall be so ; for it is 
 no matter which of these it is that men swear 
 about : if it be done lightly, and wickedly, and 
 groundlesily it is vain, because it is a sin 
 against the third commandment, which says, 
 "Thou shalt not take the name of the Lord 
 thy God in vain." For this is a vain using of 
 that holy and sacred name, and so a sin for 
 which, without sound repentance, there is not 
 nor can be rightly expected forgiveness. 
 
 Attentive. Then it seems though as to the 
 matter of fact a man swears truly, yet if he 
 Bwearcth lightly and groundlessly his oath is 
 evil, and he by it under sin ? 
 
 Wiseman. Yes, a man may say, "The Lord 
 liveth," and that is true, and yet in so saying 
 swear falsely, because he sweareth vainly, 
 needlessly, and without a ground. To swear 
 groundedly and necessarily, (which then a man 
 doc.s when he swears as being called thereto of 
 God,) that is tolerated by the word; but this 
 wa-s none of "Mr. Badman's swearing, and 
 therefore that which now we are not concerned 
 about. 
 
 Attentive. I perceive by tlie prophet that a 
 raan may s'n in swearing to the truth; they 
 therefore n ust needs most horribly sin that 
 swear to confirm their jests and lies, and, as 
 tliey think, the better to beautify their foolish 
 Lalki?ig. 
 
 Wiseman. They sin with an high hand, for 
 Uiey presume to imagine that God is as wicked 
 as themselves — to wit, that he is an avoucher 
 3f lies to be true. For, as I said before, to 
 
 swear is to call God to witness ; and to sweai 
 to a lie is to call God to witness that that lie is 
 true. This therefore must needs offend, for it 
 puts the highest affront upon the holiness and 
 righteousness of God ; therefore his wrath must 
 sweep them away. This kind of swearing is 
 put in with lying, and killing, and stealing, 
 and committing adultery, and therefore must 
 not go unpunished ; for if " God will not hold 
 him guiltless that taketh his name in vain." 
 which a man may do when he swears to a 
 truth, (as I have showed before,) how can it be 
 imagined that he should hold such guiltlesa 
 who by swearing will appeal to God if lies be 
 not true, or that swear out of their frantic and 
 bedlam madness? It would grieve and pro- 
 voke a sober manto wrath if one should swear 
 to a notorious lie, and avouch that that man 
 would attest it for a truth, and yet thus do men 
 deal with the holy God. They tell their jest- 
 ings, tales, and lies, and then swear by God 
 that they are true. Now this kind of swearing 
 was as common with young Badman as it was 
 to eat when he was an hungered or to go to bed 
 when it was night. 
 
 Attentive. I have often mused in my mind 
 what it should be that should make men so 
 common in the use of the sin of swearing, since 
 those that be wise wall believe them never the 
 sooner for that. 
 
 Wiseman. It cannot be anything that is 
 good, you may be sure, because the thing itself 
 is abominable. 1. Therefore it must be from 
 promptings of the spirit of the devil within 
 them. 2. Also it flows sometimes from hellish 
 rage, when the tongue hath set on fire of hell 
 even the whole course of nature. 3. But, 
 commonly, swearing flows from that daring 
 boldness that biddeth defiance to the law that 
 forbids it. 4. Swearers think also that by 
 their belching of their blasphemous oaths out 
 of their black and polluted mouths they show 
 themselves the more valiant men. 5. And im- 
 agine also that by these outrageous kind of 
 villainies they shall conquer those that at such 
 a time they have to do with, and make them 
 believe their lies to be true. They also swear 
 frequently to get gain thereby, and when they 
 meet with fools they overcome them this way. 
 But, if I might give advice in this matter, no 
 buyer should lay out one farthing with him 
 that is a common swearer in his calling, espe- 
 cially with such an oath-master that endeav- 
 oureth to swear away his commodity to 
 another, and that would swear his chapman's 
 money into his own pocket. 
 
LIFE ASD DEATH OF MR. SLiDMAN. v^gg 
 
 Atteniire. All these causes of swearing, so 
 far as I can perceive, flow from the saine root 
 us do the oaths theinselvc!*, even from a hard- 
 ened and desperate heart. But pray show mo 
 now how wickfd cursing is to be distinguished 
 from this kind of swearing. 
 
 Wisanan. Swearing, as I said, hath inwno- 
 liatcly to do with the name of Cnxl, ami it 
 calls upon Itim to be witness of the truth of 
 ^■hat is said — that is, if they that swear, swear 
 by him. Some indeed swiar by idols, as by 
 the mass, by Our I^ady, by saints, boiLsts, birds, 
 nnd other cnatun's, but the usual way of nur 
 profane ones in Knghind is to swear by (Jud, 
 Christ, faith, and the like. Hut however or by 
 whatever they swear, cursing is distinguished 
 from swearing thus: 
 
 To curse, to curse profanely, it is to sentence 
 another or ourself for or to evil, or to wish that 
 ■ionic evil might happen to the person or thing 
 under the curse unjustly. 
 
 1. It \i Jo sentence for or to evil — that is, 
 without a cause; thus Shinu-i cursed David; 
 hoscntenced him for and to evil unjustly when 
 ho wiid to him, " Como out, come out, thou 
 bliKKly man, and thou man of Belial. The Lord 
 bath returned uj>on thee all the blood of the 
 house of Saul, in whose stead tii(»u ha-^t 
 reigned, and llie Lord hath delivered the king- 
 dom into the hand of Absalom thy son ; nnd 
 behold thou art taken in thy mischief, bccaiLsc 
 tht>u art a bbxHly man.'' This David calls a 
 grievous curse. " And behold," saith l>e to 
 Solomon his son, " thou hast with thee Shimei, 
 a Ik-njamite, which cursed me with a grievous 
 curse when I went to Mahanaim." 
 
 But what was this curso? Why — \. It was 
 a wn)ng sentence passed U|>on David; Shimei 
 called him " bloo»ly man, man of Belial," 
 when he wsis not. 2. He sentenced him to the 
 evil that at present was uimiu him for being a 
 bliKxly nmn — that is, against the house of .Siul 
 — when that present evil overtook David for 
 quite another thing. 
 
 And we may thus apply it to the profane 
 one« of our times, who in their rage and envy 
 have little else in their mouths but a sentence 
 against their neighbour for nnd to evil un- 
 ju!4tly. Mow common it is with n>any, when 
 they are but a little ofli-ncled with one, to en.-, 
 Iliing him! Damn him, rogue! This is both 
 .1 sentencing of him for and to evil, and is in 
 it«olf a gricvoua curse. 
 
 2. The other kind of curving is to wi«h that 
 •ome evil might happen to nnd overtake thin 
 br tliut person or thing; and thix kind of 
 
 cursing Job counteil a grievous hin. " I havo 
 not suffered," says he, " my mouth to sin by 
 wishing a curse to his soul," <ir conse«|uently 
 to b<Hly or estate. This, then, is a wickini 
 cursing, to wish^ that evil might either U'fall 
 another or ourselves; nnd this kind of eursijig 
 young Hadman accustome<l himself unto. 
 
 \. He would wish that evil might bcfnll 
 others; he wouhl wish their necks broken, or 
 that their brains were out, or that tlie pox or 
 the plague W!Ls upon them, and the like; all 
 which is a devilish kind of cursing, and i^ b«»- 
 c«»me one of the common .niiis of our age. 
 
 2. He would also as often wisli n cureo to 
 hiu>self, saying, Would I might Ik- iiangcd, or 
 burned, or that the devil ujiglit fetch mc, if it 
 be not so or the like. We count tli« Damn- 
 mo bladi-s to be great swearers, but wlien iii 
 their hellish fury they say, (omI tlamn ntOT 
 Ciod perish me I or the like, tliey ratlier cunw 
 than swear; yea, curse themsei\»-s, nn<l that 
 with a wish that damiuition might light U{>on 
 themselvi^; which wish and curso of iheim in 
 a little time they will see accomplished upon 
 them, even in hell-fire, if they repent tbcm 
 not of their sins. 
 
 Atlentivf. But did this young Bailman ac- 
 custom himself to such fdthy kind of language? 
 
 Wixnnnn, I think I nuiy say that nothing 
 was more frequent in his mouth, and that ui>od 
 the leiust provocation. Yea, he was so vcnMx] 
 in .such kind of language that neither father, 
 nor m<jther, nor brother, nor hister, nor ncr- 
 vant, no, nor the very cattle that liis father 
 hatl, could escape these curses of his. I say, 
 that even the brute bexustswhen he drove them 
 or rid upon them, if they pleiwcd not hi« 
 humour, they must be sure to partake of his 
 curse. He would wish their necks broke, their 
 legs broke, their guts out, or tluil the devil 
 might fetch them, or the like; and no marvel, 
 for he that is so hardy ns to wish damnation 
 or other bad curses to himself or tlearcsl rela- 
 tions, would not stick to wish evil to the nilly 
 beast-H in his madness. 
 
 Attentirf. Well, I see still that this Badrmui 
 was a desperate villain. But pray, sir, sine* 
 you have gone thus far, now show iin> whence 
 this evil of cursing ariseth, an<l ' lis- 
 
 honour it bringeth to (JimI, for 1 ■ .-m 
 
 that it doth bring damnation to the imiuI. 
 
 Wittmnn, This evil of cun«it» • "• -'h. in 
 general, from the dc»|>or«tc wi< / the 
 
 heart, but particularly from 1. i-v, which 
 is, a* I apprehen<l, the le.idin,; '•i" to witch* 
 craft. 2. It aljM> ariscth front prido, wbicb ww 
 
496 
 
 BUNYAN'S COMPLETE WORKS. 
 
 ¥ 
 
 f - 
 
 the sin of the fallen angels. 3. It ariseth too 
 from scorn and contempt of others. 4. But 
 for a man to cur»e himself must needs arise 
 from desperate madness. 
 
 The dishonour that it bringeth to God is 
 this: It taketh away from him his authority, 
 in whose power it is only to bless and curse ; 
 not to curse wickedly, as Mr. Badman, but 
 justly, rigliteously, giving by his curse to those 
 that arc wicked the due reward of their 
 deeds. 
 
 Besides, these wicked men, in their wicked 
 cursing of their neighbour. Sec, do even curse 
 God himself in his handiwork. Man is God's 
 image, and to curse wickedly the image of God 
 is to curse God himself. Therefore, as when 
 men wi?kedly swear they rend and tear God's 
 name, and malce him, as much as in them lies, 
 the avoucluT and approver of all their wicked- 
 ness, so he that curseth and condemneth in 
 this sort his neiglibour, or that wisheth him 
 evil, curseth and condemneth and v.'isheth evil 
 to the image of God, and consequently judgeth 
 and condemneth God himself. 
 
 Sui>posc that a man should say with his 
 mouth, I wisli that the king's picture was 
 burned, would not this man's so saying render 
 liim as an enemy to the jierson of the king? 
 Even so it is with them that by cursing wish 
 evil to their neighbour or to themselves; they 
 contemn the inuige, even the image of God 
 himself. 
 
 Atteniive. But do you think that the men 
 that do thus do think that they do so vilely, so 
 abominably ? 
 
 Wixcman. The question is not what men do 
 believe concerning their sin, but what God's 
 word says tp.it. If God's word says that swear- 
 ing and cursing are sins, though men should 
 count tiiem for virtues, their reward will be a 
 reward for sin — to wit, the damnation of the 
 
 BOUl. 
 
 To curse another and to swear vainly and 
 falsely are sins against the light of nature. 
 
 1. To curse is so, because whoso curseth an- 
 other knows that at the same time he would 
 not be «o served himself. 
 
 2. To swear also is a sin against the same 
 lav7, for nature will tell me that I should not 
 lie, and therefore much less swear to confirm 
 it. Yea, the heathens have looked upon swear- 
 ing to be a solemn ordinance of God, and 
 therefore not to be lightly or vainly used by 
 men, though to confirm a matter of truth. 
 
 Aftenlive. But I wonder, since cursing and 
 Bweflring are such evils in the eyes of God, 
 
 that he doth not make some eiA^iples to others 
 for their committing such wickedness. 
 
 Wiseman. Alas ! so he has a tjiousand times 
 twice told, as may be easily gathered by any 
 observing i)eople in every age; an d\ country. I 
 could present you with several hiyself, but 
 waiving the abundance that' might be men- 
 tioned, I will here present ydu with two ; One 
 was t_hn t dreadful judgment/ of God \ jj2nnj}nft 
 N. P. at Wimbledon, in Surrey, whoj, after a 
 horrible fit of swearing at and cursing of some 
 persons that did not please him, sutWenly fell 
 sick and in a little time died, raving, cursing, 
 and swearing. 
 
 But, above all, take tha t dreadful s tory of 
 Dorothy M ately, an inhabitant of As hover in 
 the count y of Derby . 
 
 This Dorothy Mately, said the relater, was 
 noted by the peojile of the town to be a great 
 swearer, and curser, and liar, and thief, (just 
 like Mr. Badman;) and the labour that she 
 usually did follow was to wash the rubbish 
 that came forth of the lead mines, and there 
 to get sparks of lead ore ; and her usual way 
 of asserting of things was with these kind of 
 imprecations : I would I might sink into the 
 earth if it be not so, or I would God would 
 make the earth open and swallow me up. 
 Now upon the 23d of March, IGGO, this Doro- 
 thy was washing of ore upon the top of a 
 steep hill, about a quarter of a mile from 
 Ashover, and was there taxed by a lad for tak- 
 ing of two single pence out of his pocket, (for 
 he had laid his breeches by and was at work 
 in his drawers,) but she violently denied it, 
 wishing that the ground might swallow her up 
 if she had them. She also used the same 
 wicked words on several other occasions that 
 day. 
 
 jSTow, one George Hodgkinson of Ashover, 
 a man of good report there, came accidentally 
 by where this Dorothy was, and stood still a 
 while to talk with her as she was washing her 
 ore; there stood also a little child by her tub- 
 side, and another a distance from her, call- 
 ing aloud to her to come aAvay ; wherefore the 
 said George took the girl by the hand to lead 
 her away to her that called her; but behold, 
 they had not gone above ten yards from Dor- 
 othy but they heard her crying out for help ; 
 so, looking back, he saw the woman and her 
 tub and sieve twirling round and sinking into i 
 the ground. Then said the man. Pray to God 
 to pardon thy sin, for thou art never like to be 
 seen alive any longer. So she and her tub 
 twirled round and round, till they sunk about 
 
LIFE AS I) l)i:.\TH uF Mil. B A DMAS. 
 
 497 
 
 three yards into the earth, and then for awhile 
 "Stayed. Tlien she ealhd lor help again, think- 
 in}?, as njie said, that she shouKl stay there, 
 j Now the mail, though greatly amazed, did be- 
 Igin to tliiiik w*iiich way to help her; hut iui- 
 I mediately u grejit stone, whieh appeared in the 
 learth, Cell upon hV head and broke hor skull, 
 land then the earth 1^11 in upon her and covered 
 IJier. Slie was atUTW^rds digged up, and lound 
 about r<»ur yards witii^j ground, with the boy's 
 iwj single pence in hyr pocket, Cj)nl her tub 
 and sieve could not bcjlouml.) !-»«'- '^^J*^ 
 
 Attentive. Y ou bring to my mind a saditor\1 
 the which I will n late unto yt»u. The tbinJ 
 is thin. About a bowshot from where I onctr 
 dwelt there was u blind alehouse, and the man 
 that kcjit it had a son whoso name was Kd- 
 ward. Tliis Kdward was, jis it were, an half 
 tool, b<ilh in his words and manner of beha- 
 viour. To this blind alehouse certain jovial 
 companions would once or twice a week con>e, 
 and this Ned (for so they called him) his fa- 
 ther would entertain his guests withal — to wit, 
 by calling for him to make them sport by his 
 foolish words and gestures. 80 when these 
 b<M)n-blades came to this num's house, the fa- 
 ther w<mld call for Ned; Ned therefore W(»uld 
 come forth, and the poor wretch waij devilishly 
 addicted to cursing, yea, to cursing his father 
 and njolher ami any one else that cro^»sed liini. 
 .\iul because ^though he was an half fool) he 
 s;iw tliat his practice was pleasing, he would 
 do it with the more umlnciousncss. 
 
 Well, when these bruve fellows did come at 
 their times to this tippling-house (as they call 
 it) to fuddle and make merry, then must Ned 
 be calletl out ; ami lu-cause his father was best 
 aoi|uainte«l with Nt^l, and In'st knew how to 
 provoke him, therefore he would usually a^k 
 him such questions or command hiui Huch 
 business as would be sure to provoke him iii- 
 ileed. Then would he lafter his foolish man- 
 ner) curse his father most bitterly; at which 
 the old man would laugh, (and so would the 
 ri':st of the RUi-sts, as at that whieh plea>ed 
 them best,) still continuing to ask that Ne«l 
 might be provoked to curse, that t)u*y might 
 still Im» provoke<l to langh. This was the 
 mirth with which the old man did use to en- 
 tertain his guests. 
 
 The curst"* wherewith this Neil did use to 
 curse his father, and at which the old man 
 would laugh, were these and such like : The 
 JeTil take you! The devil fetch you I He 
 would also wish him pla{n>e« and dentnictions 
 many. Well, so it came to pas*, through the 
 
 righteous judgment of Crod, tliai Nni'-. wisliea ( ^ 
 and curses were in a little time fultillid upon 
 his father ; for not many inoiitlis passinl be- 
 tween them after this manner but the devil did I 
 indeed take him, possess him, and aNo in a few 
 days carried him out of this world by death. 
 I any, Sutaii did take him and |)ossess him : I 
 iiuan, so it was judge<l by those that kuow 
 liiiii and had to do with him in that lii« la- 
 mentable eondition. He could ft<\ liim likt* 
 a live thing go up and down in hi-^ body, but 
 when tormenting-time wascon>e, (as he bod 
 often tormenting fits,) then he would lie like 
 un hard lump in the soil |)lacc of his chest, (I 
 mean I saw it so.) and would so rend and tear 
 him and make him roar till lie died away. 
 
 1 told you before thai 1 wiis an ear^nd eye 
 witness of what 1 here say, and S4> I wiw. I 
 have heard Ned in his roguery cursing his fa- 
 ther, and his father laughing thereat moat 
 heartily, still provoking Ned to curse, that hia 
 mirth might be increased. I saw his father 
 also when he was poss«>ssed ; I saw him in one 
 of his fits, an<lsaw his llesh (as it was thought) 
 by the devil gathered up on an heap about the 
 bigness of an half egg, to the unutterable tor- 
 ture and aflliction of the old man. Thive 
 was also one Freeman (who was more than an 
 ordinary doctor) sent for to cast out this devil, 
 and I was there when he attempttnl to do it; 
 the manner thereof was this: They had the 
 pos.>.( -vscil into an outer rmim, and laid him ou 
 his belly upon a form, with his heatl hangiuK 
 over the form's cud : then they bi>und hitn 
 down thereto; which done, they set a pan of 
 coals under his mouth, and put something 
 therein which nja«le a great smoke, by this 
 means las it was said) to fetch out the devil. 
 There, iherelore. they kept the man till he was 
 almoett smothered in the smoke, hut no devil 
 came out of him ; at which Freeman waa 
 somewhat abaslu><l, 4he man greatly afllicted. 
 and I made to go away wondering and fearing. 
 In a little time, therefore, that whieh p. «s.si"!«»tsj 
 the man carrietl him oiH of the world, aco)nl- 
 ing to the cur>e«l wishes of his son. .Vnd ihi* 
 was the end of this hellish mirth. 
 
 W'itnnan. These were all sad judgmentji. 
 Atlrtilirf. These were dreadful judgmeota 
 indeed. 
 
 llV«rmnn. Ay, and they look like the ihrmt- 
 enings of that text, (though rhielly it con- 
 cenietl Judas,) " As he h»ved ruming. imi let it 
 c«>nie unto him; as he delighlitl Dot in h\vm- 
 ing, s«i let it be far from hiui ; as he clotiied 
 himaclf with cursing as with a garnteat, to U* 
 
 1 
 
 C^AAXM^ 
 
 f'~*-^ 
 
 <i«•.»V«~A..^7•A>l 
 
498 
 
 BUNYAN'S COMPLETE WORKS. 
 
 It-come into his bowels like water and as oil 
 into his bones." 
 
 Attentive. It is a fearful thing for youth 
 to be trained up in a way of cursing and 
 Bwearing. 
 
 Wiseman. Trained up in them! That I 
 cannot say Mr. Badman was, for his father 
 hath ofttiines in my hearing bewailed the 
 badness of liis children, and of this naughty 
 boy in particular. I believe the wickedness 
 of his children made him, in the thoughts of 
 it, go many a niglit with a heavy heart to bed, 
 and with as heavy a one to rise in the morn- 
 ing. lUit all was one to his graceless son ; 
 licit Irt wholesome counsel nor fatherly sor- 
 row wouKl make him mend his manners. 
 
 There are some indeed that do train up 
 their children to swear, curse, lie, and steal, 
 and great is the misery of such poor children 
 whose hard hap it is to be ushered into the 
 world by, and to be under the tuition too, of 
 such ungodly parents. It had been better for 
 such parents had they not begat them, and 
 better for such children had they never been 
 born. Oh, methinks for a father or mother to 
 train up a child in that very way that leadeth 
 to hell and damnation, what thing so horri- 
 ble I But-ilx^ljadmau was not by-iila -parents 
 80_brouglit_ iijx^__ 
 
 Attentive. But methinks, since this young 
 Badman would not be ruled at home, his 
 father should have tried what good could 
 have been done of him abroad by putting 
 liim out to some man of his acquaintance that 
 he knew to be able to command him and to 
 keep him pretty hard to some employ ; so 
 should he at least have been prevented of 
 time to do those wickednesses that could not 
 be done without time to do them in. 
 
 Wiaeman. Alas ! his father did so ; he put 
 him out betimes to one of his own acquaint- 
 ance, and entreated him of all love that he 
 would take care of his son and keep him from 
 extravagant ways. His trade also was honest 
 • and commodious ; he had besides a full employ 
 liierein, so that this young Badman had no 
 vacant seasons nor idle hours yielded him by 
 Iu9 calling, therein to take opportunities to do 
 badly; but all was one to him: as he had 
 hegun to be vile in his father's house, even so 
 he continued to be when he was in the house 
 of his master. 
 
 Attentive. I have known some children who, 
 though they have been very bad at home, yet 
 have altered much when they have been put 
 out abroad, especially when they have fallen 
 
 into a family where the governors thereof 
 have made conscience of maintaining the 
 worship and service of God therein ; but per- 
 haps that might be wanting in Mr. Badman's 
 master's house. 
 
 Wiseman. Indeed some children do greatly 
 mend when put under other men's roofs, but, 
 as I said, this naughty boy did not so, lor did 
 his badness continue because he wf^nted a 
 master that both could and did correct it, for 
 his master was a very good man, a very devout 
 person, one that frequented the best soul- 
 means, that set up the worship of God in hia 
 family, and also that walked himself there- 
 after. He was also a man very meek ant', 
 merciful, one that did never outdrive young 
 Badman in business, i:or that kept him at it at 
 unseasonable hours. 
 
 Attentive. Say you so? This is rare. I, for 
 my part, can see but few that can parallel in 
 these things with Mr. Badman's master. 
 
 Wiseman. Nor I neither, (yet Mr. Badman 
 had such an one,) for, for the most part, mas- 
 ters are now-a-days such as mind nothing but 
 their Avorldly concerns, and if apprentices do 
 but answer their commands therein, soul and 
 religion may go whither they will. Yea, I 
 much fear that there have been many to- 
 wardly lads put out by their parents to such 
 masters that have quite undone them as to the 
 next world. 
 
 Attentive. The more is the pity. But pra> , 
 now you have touched upon this subject, show 
 me how many ways a master may be the ruin 
 of his poor apprentice. 
 V Wiseman. Nay, I cannot tell you of all the 
 ways, yet some of them I will mention. 
 
 Suppose then a towardly lad be put to be an 
 apprentice with one that is reputed to be a 
 godly man, yet that lad may be ruined many 
 ways — that is, if his master be not circumspect 
 in all things that respect both God and man, 
 and that before his apprentice. 
 
 1. If he be not moderate in the use of his 
 apprentice; if he drive him beyond his 
 strength; if he holds him to work at un- 
 seasonable hours; if he Avill not allow him 
 convenient time to read tlie word, to pray, 
 &c. : this is the way to destroy him — that is, 
 in those tender beginnings of good thoughts 
 and good beginnings about spiritual things. 
 
 2. If he suffei's his house to be scattered 
 with profane and wicked books, such as stir 
 up to lust, to wantonness, such as teach idle, 
 wanton, lascivious discourse, and such as have 
 a tendency to provoke to profane drollery and 
 
LIFE AND DEATH OF MR. B A DMAS. 
 
 499 
 
 Jtsting; and, lastly, such as tend to corrupt 
 utid pervert the doctrine of faith and holiness. 
 All tlu"se things will oat as doth a canker, and 
 will (juickly spoil in youth, &c., those gootl be- 
 ginnings that may be putting forth themselves 
 in them. 
 
 3. If there be a mixture of sorvantH — that is, 
 if some very bad be in the same place — that id 
 a way also to undo such tender lads; for tliey 
 that are bad and sordid servants will be often 
 • and they have an opportunity to be) dij-tillitig 
 and fomenting of their profane and wicked 
 ifordd and tricks before them, and these will 
 easily stick in the flesh and minds of youth, 
 to the corrupting of them. 
 
 4. If the master have one guise for abroad 
 and another f<»r home — that is, if his religion 
 hangs in his house as his cloak does, and he 
 be seldom iu it except he be abroad — this 
 young beginners will take notice of and stun»- 
 ble at. We say hedges have eyes and little 
 pitchers have ears; and indeed children make 
 a greater inspection into the lives of fathers, 
 UKUtters, iScc, than ofttimcs they are aware of; 
 and therefore should masters be careful, else 
 they may soon destroy good beginnings in 
 tlieir servants. 
 
 5. If the ma.ster be unconscionable in his 
 dealing and trades with lying wortls, or if bad 
 comminlities l)o avouchetl to be g<MHl, or if he 
 Heeks after unreasonable gain or the like, his 
 •<trvant s<-es it, and it is en«)Ugh to undo him. 
 
 lUi's sons l)eing bad before the congregation 
 inade men desjiise the sacrifice of the I»rd." 
 
 But these things by the by ; only they may 
 Bcrve for a hint to nuusters to take heed that 
 they take not apprentice's to de>troy their 
 souls. Hut young Iladman had none of these 
 hintlranc»"s ; his father t<K>k care and provideil 
 well for him as to this; he had a good master, 
 he wanted not gooil book-o, nor good instruc- 
 tions, nor goxl sermons, nor go«xl examples, 
 nor g(KxI fellow-servants neither; but all would 
 not do. 
 
 Atlentire. It is a wonder that in such a 
 fiimily, amidst .so numy sjiiritual hel{>s, noth- 
 ing should take hold of his heart. What ! not 
 good books, nor good instructions, nor p«km1 
 KTnn>ns, nor gfKxI examples, nor giKnl fellow- 
 servancs, ni>r nothing «li> him giMxi? 
 
 Wtfrmnn, He miniK-<l none of these things; 
 nay, all these were al)ominable to him. 
 
 1. For good books, they might lie in his 
 master's hou^e till they rotted, for him ; he 
 would not reganl to look into them, but, con- 
 trariwise, would get all the bad and abominable 
 
 books that he could, as be:istly romances and 
 Ixioks full of ribaldry, even such lU teiuKil to 
 set all fleshly lusts on fire. True, he durst not 
 be known to have any of these to his ma.ster; 
 tlierefore would he never let them Ik? seen by 
 him, but would keep them in close plact^, and 
 penise them at such times as yielded him fit 
 opportutiities thereto. 
 
 •J. For go<Ml instruction, helike«l that much 
 as he liked goixl books; his care was to hear 
 but little thereof, and to forget what he had 
 heard as mmiu as it was s|>oken ; yea, I have 
 beard some that knew him then say that ono 
 might evidently discern by the show of hb 
 countenance an<l gi-stures that gi^nl counael 
 was to him like little ease, even a continual 
 torment to him ; nor did he ever count himself 
 at liberty but when farthest otT of uhole^irue 
 words. He would hate them that rebuked 
 him, and count them his deadly enemies. 
 
 3. For gootl exam])le, which was fre<|uently 
 set him by his master both in religious and 
 civil' matters, these young Ridnuin would 
 laugh at, and would also make a by-word of 
 them when he came in place where he with 
 safety could. 
 
 4. II is master indeed would make him go 
 with him to sermon.s, and that where ho 
 thought the best preachers were, but this un- 
 ginlly young man — what shall I sjiy ? — was, 1 
 think, a master of art in all mischief; he had 
 these wicked ways to hinder himself of hearing, 
 let the preacher thunder never so loud. 
 
 1. His way was, when come into the place | 
 of hearing, to sit down in some corner and 
 then to fall fa^t asleep; 
 
 Cry)r else t<) lix adultemus eyes uiwn soma 
 
 beautiful object that was in the place, and so 
 
 all sermon-wliile wli. r> w itli !»<• fetHlitig hia 
 
 'fli-shiv lusts ; 
 
 ' — ... I 
 
 3. Or il he conn ^. i n.-n !•> some that h« 
 
 olis4'r>'eil would fit his humour, he would bo 
 
 whis|)ering, giggling, and playing with them 
 
 till such time as s<^'rinon was done. 
 
 Attrittirr. Why he was grown to a prodigiou« 
 height of wickedness ! 
 
 nisanan. He won so; and that .which aggra* 
 vales all was, this was his practice as soon aa 
 he came to his master; he was ready at all 
 tlieiM" things, as if he liad, • to 
 
 his master, serve<I an appr. .»ni 
 
 them. 
 
 Attnttirr. There t ouM not but Imp addfd. an 
 yoa rehite them, r )ii&Aiu.~Methinka 
 
 it U aa if he h »t f-u i^ i ..^liLnat hear, LliU ^ 
 not rrgani, ] ^rill ""*■ "''"d g«<<Ml, 1 will got 
 
BUNYAN'S COMPLETE WORKS. 
 will not turn, I will not be con 
 
 5U0 
 
 mend, I 
 
 verted . 
 
 Wiseman. You say true, and I know not to 
 whom mure fitly to compare him than to that 
 man who, when I myself rebuked him for his 
 wickedness, in this great huff replied. What 
 would the devil do for company if it was not 
 for such as I ? 
 
 Attenlive. Why, did you ever hear any man 
 say so? 
 
 Wiseman. Yes, that I did; and this young 
 Iladman was as like him as an egg is like an 
 egg. Alas! the S criuture .makfiS-mentiOB-flf 
 many that by their actions speak the same: 
 " They say unto God, Depart from us, for we 
 desire not the knowledge of thy ways." Again : 
 " They refuse to hearken, and pull away their 
 fchoulder, and stop their ears ; yea, they make 
 their hearts hard as an adamant stone, lest 
 they should hear the law, and the words that 
 the Lord of hosts hath sent." What are all 
 tliese but such as Badman, and such as the 
 young man but now mentioned ? That >'t)ung 
 man was my playfellow when I was solacing 
 myself in my sins ; I may make mention of 
 him to my shame; but he has a great many 
 fellows. 
 
 Attentive. Young Badman was like him in- 
 deed, and he trod his steps as if wickedness 
 bad been his very copy ; I mean, as to his des- 
 perateness, for had he not been a desperate 
 one, he would never have made you such a 
 reply when you was rebuking of him for his 
 sin. But when did you give him such a re- 
 buke? 
 
 Wiseman, Awhile after God had parted him 
 and I, by calling of me, as I hope, by his 
 grace, still leaving him in his sins; and so far 
 aa I could ever gather, as he lived so he died, 
 even as Mr. Badman did ; but we will leave 
 him and return again to our discourse. 
 
 Attentive. Ha! poor obstinate sinners! Do 
 they think that God cannot be even with 
 them ? 
 
 Wi,^'.man. I do not know what they think, 
 but I know wliat God has said— that as "he 
 cried and they would not hear, so they shall 
 cry, and I will not hear, saith the Lord." 
 Doubtle-ss there is a time coming when Mr. 
 Badman shall cry for this. 
 
 Attentive. But I wonder that he should be so 
 expert in wickedness so soon. Alas! he was 
 but a stripling; I suppose he was as yet not 
 twenty. 
 
 Wiseman. No, nor eighteen, neither, but (as 
 with Ishmael, and with the children that 
 
 mocked the prophet) the seeds of sin did put 
 forth themselves betimes in him. 
 
 Attentive. Well, he was as wicked a young 
 man as commonly one shall hear of. 
 
 Wiseman. You will say so when you know 
 all. 
 
 Attentive. All! I think here is a great all, 
 but if there is more behind, pray let us hear 
 it. 
 
 Wiseman. Why then I will tell you that he 
 had not been with his master much above a 
 year and a half but he came acquainted with 
 three young villains, who here shall be name- 
 less, that taught him to add to his sin much of 
 like kind, and he as aptly received their in- 
 structions. One of them was chiefly given to 
 nncleanness, another to drunkenness, and the 
 third to purloining or stealing from his master. 
 
 Attentive. Alas, poor Avretch! he was bad 
 enough before, but these, I suppose, made him 
 much worse. 
 
 Wiseman, That they made him worse you 
 may be sure of, for they taught him to be an 
 arch, a chief one in all their ways. 
 
 Attentive. It was an ill hap that he ever came 
 acquainted with them. 
 
 Wiseman. You must rather word it thus : It 
 was the judgment of God that he did; that is, 
 he came acquainted with them through the 
 anger of God. He had a good master, and 
 before him a good father; by these he had 
 good counsel given him for months and years 
 together, but his heart was set upon mischief; 
 he loved wickedness more than to do good, 
 even until his iniquity cmne to be hateful; 
 therefore from the anger of God it was that 
 these companions of his and he did at last so 
 acquaint together. Says Paul, " They did not 
 like to retain God in their knowledge;" and 
 what follows ? — " w^herefore God gave them over 
 (or up) to their own hearts' lusts." And again, 
 "As for such as turn aside to their own crooked 
 ways, the Lord shall lead them forth with the 
 Avorkers of iniquity." This therefore was 
 God's hand upon him, that he might be de- 
 stroyed, be damned, because he received not 
 the love of the truth that he might be saved. 
 He chose his delusions and deluders for him, 
 even the company of base men, of fools, that 
 he might be destroyed. 
 
 Attentive. I cannot but think indeed that it 
 is a great judgment of God for a man to be 
 given up to the company of vile men; for 
 what are such but the devil's .decoys, even 
 those by whom he draws the simple into his 
 net? A whoremaster, a drunkard, a thief, what 
 
LIFE ASD DEATH (>F MR. nAD.VAS. 
 
 501 
 
 are they but the devil's baits, by which ho 
 Ciit'-Iictli ()thei"s? 
 
 ir(V//j<f;j. You say right; but this young 
 B;i(hn:iii \v:w no simple one, if by simple yi>u 
 mean one unin«truetitl, for he had often good 
 counsel given him; but if by simple y(»u mean 
 iiim that U n Um\ as to tho true knowledge of 
 and faith in Christ, then he was a siniple one 
 iii.K'od, for he ehose ileatli rather than life, and 
 t( live in eontinual opposition to (104I rather 
 than to bf rei-oneiled unto him; aceonling to 
 that leaving of the wisi< man, "The fools hattnl 
 knowletlge, and diil not chooso the fear of tho 
 l»rd." And what judgment nioro dreadful 
 can a fool be given up to than to be delivered 
 into the hands of such men, that have skill to 
 do nothin » but to ripon sin and ha-stcn its fin- 
 ishing unto ilamiiation? And thrreforo nu-n 
 dhoultl bo afraid of offending (Jod, beeause he 
 can in this manner punish them for their sins. 
 
 I knew a man that once was, as I thought, 
 hopi'fully awakened about his condition ; yea, 
 I knew two that were so awakeneil; but in 
 time they bogan to draw back and to inrline 
 again to their lusts; wherefore (Jml gave them 
 up to the company of three or four men that 
 in h*sa than three years' time brought theuj 
 roundly to the gallows, where they were 
 hangetl like dogs, because they refused to live 
 like honest men. 
 
 Alffndif. Hut such men do not believe that 
 thus to be given up of CJo<l is in judgment and 
 anger; they nither take it to bo their liberty, 
 and do count it their happineiw; they are glail 
 that their cord is hnwed and that the reins are 
 on their neck; they are glad that Ouy may sin 
 without eontnd, and that they may choose such 
 comj>aMioiis as can make them more exitcrt in 
 an evil way. 
 
 Wijicimin. Their judgment is therefore ho 
 much the greater, because thereto is addetl 
 blin«lnesa of mind and hanlnesw of heart in a 
 wicke<l way. They arc turne«l up to the way 
 of death, but nuist not see to what place they 
 are going. "They must go as the ox to the 
 f^Liughter, and as the find to the correction of 
 the stocks, till a dart strike through their liver, 
 not knowing that it is for their life." This, I 
 tny, mtikvA their judgment double; they are 
 given up of God for awhile to s|M»rt d 
 Sidvest with that which will assuriNlly 1, 
 them mourn at last, when their fle^h and thi-ir ; 
 bo«ly is consunuMl. Thi>*o are those that I'eter 
 Dpeuks of, that nhall utterly perish in their own 
 c«>rruptions: these, I say, who count it pletmure 
 to riot in the ibytimc, and that s|)ort them* 
 
 solve:! with their own deceiving, as natural 
 brute beasts made to be taken and destroyinl, 
 
 Atleittive. Well, but I pray now concerning 
 these three villains that were young lladman'i 
 companions; tell me more particularly how he 
 carried it then. 
 
 Wi$cman. How he carried it! Why, he dii 
 as they. I intinjaled so much before whm I 
 said they niade him an arch, a chief one in 
 their ways. 
 
 First, He became u fretpienter of tavema 
 and tii>pling-hou»e«, and would nUiy there 
 until he was even iw drunk as n beiwt. And 
 if it was so that he could not pet out by d«jr, 
 he would, be sure, g<' 'lit. Yea, he 
 
 ^trt-amc sn i - ii miiiiit i g. a last that he 
 
 was taken notice of to be a drunkard even by 
 all. 
 
 Attenlive. This was swinish, ff)r dninkennow 
 is so beastly a sin, a sin so much against na- 
 ture, that I wonder that any that have but the 
 appearance of men can give up thenisclvex to 
 80 beastly, yea, worse than a beastly, thing, 
 
 nW//i(//i. It is a swinish vanity indectl. I 
 will tell you anoth er story. — There was a gcu- 
 rieman that had a drunkard to be his groom, 
 and coming home one night verj- much ahuiKHl 
 with beer, his master hjiw it. Well, <|Uoth hia 
 master within himself, I will let thee alone to> 
 night, but to-morrow morning I will convince 
 thee that thou art worse 'than a beitst by the 
 behaviour of my horse. Ji^o when morning 
 was come he bids his man go ancl water hia 
 honte, and so he did ; but coming up to hia 
 master, he commands him to watt r him again; 
 so the fellow rid into the water the woond 
 tinie, but his master's horse would now drink 
 no more; so the fellow came U|t and told hia 
 master. Then saifl his master. Thou dntnkeu 
 sot ! thou art far worse than my horso ; he will 
 
 dri-t' 1 : •■• - !nit th ou w ilt drink 
 
 t^ .ill drink but to rf>-( 
 
 fre.'«li him-'. II, but tli)U lu thy hurt and dam- 
 age; he will drink that he nniy Ik nuirc ser- 
 viceable to his master, but thou till thou art 
 incapable of serving either IkhI or man. O 
 thou bcoAt! how much art tliou wonto tbaa 
 the horH> that thou ritiext on ! 
 
 Attrn/irt. Truly. I think tliat his mast*? 
 '. for in <i • did he 
 
 Illy, as h< he bad 
 
 not !M> mucli government '' n.s hia 
 
 hontc had of him<«eir ;im i . -tly that 
 
 his beast did live mop to thr law of 
 
 hia nature by far than <i. • > • ••..tn. Hut pray 
 go 00 with what you have further to wmj. 
 

 602 
 
 SUNYAN'S COMPLETE WORKS. 
 
 Wiseman. Why, I say that there are four 
 things which, if they are well considered, 
 would make drunkenness to be abhorred in the 
 thoughts of the children of men : 
 
 1. It greatly tcndeth to impoverish and beg- 
 gar a man. " The drunkard," says Solomon, 
 "shall come to poverty." Many that have be- 
 gun the world with plenty have gone out of it 
 in rags through drunkenness. Yea, many 
 children that have been born to good estates 
 haTC yet been brought to a flail and a rake 
 thr;jgh this beastly sin of their parents. 
 
 2. Tiie sin of dmnkenness, it bringeth upon 
 the body many great and incurable diseases, by 
 which men do in little time come to their end, 
 and none can help them. So because they are 
 overmuch wicked, therefore they die before 
 their time. 
 
 3. Drunkenness is a sin that is oftentimes 
 attended with abundance of other evils: "Who 
 hath woe? who hath sorrow? who hath con- 
 tentions? who hath babblings? who hath 
 wounds without cause? who hath redness of 
 eyes? They that tarry long at the wine, they 
 that go to seek mixed wine;" that is, the 
 drunkard. 
 
 4. By drunkenness men do oftentimes shorten 
 their days, go out of the alehouse drunk, and 
 break their necks before they come home. In- 
 stances not a iaw might be given of this, but 
 this is so manifest that a man need say noth- 
 ing. 
 
 Attentive. But that which is worse than all 
 is, it also prepares men for everlasting burn- 
 ings. 
 
 Wiseman. Yea, and it so stupefies and besots 
 the soul that a man that is far gone in drunk- 
 enness is hardly ever recovered to God. Tell 
 me, when did you see an old drunkard con- 
 verted ? No, no ; such an one will sleep till he 
 dies, though he sleeps on the top of a mast ; 
 let his dangers be never so great, and death 
 and damnation never so near, he will not be 
 awaked out of his sleep. So that if a man 
 have any ro«pect either to credit, health, life, 
 or salvation he will not be a drunken man. 
 But the truth is, where this sin gets the upper 
 band men arc, as I said before, so intoxicated 
 and bewitched with the seeming pleasures and 
 sweetness thereof that they have neither heart 
 nor mind to think of that which is better in 
 itself, and would, if embraced, do them good. 
 
 A/feii/iir. You said that drunkenness tends 
 to poverty, yet some make themselves rich by 
 drunken bargains. 
 
 Wiseman. I said so because the word says so. 
 
 And as to some men's getting thereby, that h 
 indeed but rare and base ; yea, and base will 
 be the end of such gettings. The word of God 
 is against such ways, and the curse of God will 
 be the end of such doings. An inheritance 
 may sometimes thus be hastily gotten at the 
 beginning, but the end thereof shall not be 
 blessed. Hark what the prophet saith : " Woe 
 to him that coveteth an evil covetousness, 
 that sets his nest on high !" whether he makes 
 drunkenness or aught else the engine or decoy 
 to get it, for that man doth but consult the 
 shame of his own house, the spoiling of his 
 family, and the damnation of his soul ; for that 
 which he getteth by working of iniquity is but 
 a getting by the devices of bell ; therefore he 
 can be no gainer, neither for himself or family, 
 that gains by an evil course. But this was one 
 of the sins that Mr. Badman was addicted to 
 after he came acquainted with these three fel- 
 lows, nor could all that his master could do 
 break him of this beastly sin. 
 
 Attentive. But where, since he was but an 
 apprentice, could he get money to follow this 
 practice, for drunkenness, as you have inti- 
 mated, is a very costly sin ? 
 
 Wisc77ian. His master paid for all. For, as I 
 told you before, as he learned of these three 
 villains to be a beastly drunkard, so he learned 
 of them to pilfer and steal from his master. 
 Sometimes he would sell off his master's goods, 
 but keep the money — that is, when he could ; 
 also sometimes he would beguile his master by 
 taking out of his cash-box ; and when he could 
 do neither of these he w'ould convey away of 
 his master's wares what he thought would be 
 least missed, and send or carry them to such 
 and such houses, where he knew they would 
 be laid up to his use, and then ai^point set 
 times there to meet and make merry with 
 these fellows. 
 
 Attentive. This was as bad, nay, I think 
 worse, than the former, for by thus doing, he 
 did not only run himself under the wrath of 
 God, but he endangered the undoing of hia 
 master and his family. 
 
 Wiseman. Sins go not alone, but follow one 
 the other as do the links of a chain ; he that 
 will be a drunkard must have money, either of 
 his own or of some other man's ; either of his 
 father's, mother's, master's, or at the highway, 
 or some way. 
 
 Attentive. I fear that many an honest man ia 
 undone by such kind of servants. 
 
 Wisema?i. I am of the same mind with you, 
 but this should make the dealer the more wary 
 
LIFE ASD DEATH OF MR. liADMA.V. 
 
 503 
 
 what kind of servants he keeps and what kind 
 of apprentices he takes. It should also teach 
 him to look well to his shop himself; also to 
 t:ikc a strict account of all thin<;s that arc 
 bought and sold by his servants. The miwter's 
 neglect herein may eml)olden his servant to be 
 bad, and may bring him t<Hi in a short timu tu 
 rags and a morsel of bread. 
 
 Atlenlivf. I am afraid that there is much of 
 tliis kind of pilfering amongst servants in these 
 bad days of ours. 
 (t^C^nVv/zi'i/i. Nuw, wlii'.e it is in my mind. 
 
 Wiseman. It is so, and yet it is one of the 
 most reigning dins in our day.* 
 
 AtUntive. So they say, and that tiM> among 
 thiwe that one would think had more wit, even 
 among the great om-s. 
 
 Wmnnan. The more is the pity, for usu&lly 
 examples ili:it are set by ihem that are great 
 anil chief .spread »tM»ner and more univenuiUj 
 than tlo the sins of other men ; yea, and wUm 
 such men are at the head in tran*grnw<ing, iin> 
 walks with a bold face through the land. Am 
 Jeremiah saith of the prophets, mi may it bo 
 
 I_ \vill t( 11 sell ;i -tnry.— ^\!u ii I w.Ls in prisciJ ^^said of such : " From them is profuni n. -« g«.no 
 
 there came a woman to me that wius under a 
 great deal of trouble. t?o I asked her ^she 
 being a stranger to me) what she had to say to 
 me. She H;iid she was at'raid she should be 
 damneii. I itsked her the cause of those fears. 
 She ttdd me that she had stime time since livetl 
 with a slu)pkccper at Wellingborough, and luul 
 ri>i)lnd his box in the shop several times of 
 nioiu-y, to the value of more than now I will 
 *x\\ ; and, I'ray, says she, tell me what I shall 
 do. I told her I wiiuld have her go to her 
 ma.ster and make him s;itistacti<m. She said 
 she w:u< afraid. I asked her why ? She said she 
 doubted he would hang her. I told her that I 
 woulil intercede for her life, and would make 
 use of other iViends too to do the like, but she 
 luld me she durst not venture that. Well, said 
 I, shall I send to your uuuster, while you abide 
 out of .-tight, and nuike your peace with him 
 before he sees you? And with that I asked 
 her UKLster's name. Hut all that she saiil in 
 answer to this was, Tray let it alone till I come 
 to you again. So away she went, and neither 
 told me her master's name nor her own. This 
 is als>ut ten or twelve years since, and I never 
 saw her atrain. A. tel l you this .'.tory fo r tiiijt 
 ._ - ■ ' ' ■ . ■ ■I 
 
 I.: . ' 1 
 
 mak'-s llieni sometimes iike old loii, ol wiiom 
 mention was nuide bet'ore, (through the terroni 
 that he lays upon tlieni,) to betray them- 
 (•clvei*. 
 
 I could tell you of another that came to me 
 with a like relation concerning herself and the 
 robbing of her mistress, but at this time let 
 
 thii -llllirr. 
 
 .ir/f<t/i(v. But what was that other villain 
 addicted to? — I dican young I^MJIU ft"'* third 
 
 -..inp-tninn* 
 
 Wurman, Tncleanaww; I told you before, 
 but it 1 lorgot, 
 
 Ati' .t, it wait unclcauncM; un- 
 
 tlcannu^t also is a filthy iiin. 
 
 forth into all the land;" that Is, with l>old and 
 audacious iM-i\ 
 
 Aftaifiir. Ihit pray let us return again to Mr. 
 liadman and his companions. You say one of 
 them wiuH very vile in the coiiiiniv^i.n of un- 
 ci can nes.s, 
 
 WUoiiaii. Yes, so I say ; not but that he wa« 
 a drunkard and also thievish, but he was mmt 
 arch in this sin of uncleanncss; thin roguery 
 wjLs his nuustcrpiece, for he was a ringleader to 
 them all in the beiLstly sin of whon-dum. Ho 
 wiLs also best acquainted with hUch hounea 
 where they were, and so could readily lead the 
 rot of his gang unto them. Tin- strumpets aUo, 
 because they knew this y<(UMg villain, would 
 at tirst discover tliemselves in all tliiir whorijth 
 pranks to those that he brought with him. 
 
 Aflriitire. That is a deadly thing; I mean, it 
 is a deadly thing to young men when such 
 be;uHtly <iueans shall, with nordn and e.irriagca 
 that arc openly tempting, discover ti.i i:.stlve« 
 unto them ; it i^i hard for such to e>ca)H! iheil 
 snare. 
 
 Wisrinan. That Ls true, therefore the wiae 
 mail's c«>unsel is the best : " Come not near the 
 d(K>r of her house;" for they are (tu you say) 
 very tempting, as is seen by her in the Tro- 
 verlw: " I lo<»ked,"siiys the wise nnin, " through 
 my casement, and behold among the simple 
 «>nirs I discerneil a young man void of under- 
 standing pa-ising through the atrectn near her 
 comer, and he went the way to her house, io 
 the twilight, in the evening, in the black and 
 dark night; and behold, ther- .i a 
 
 woman with the attire of an li:ir .i>tlo 
 
 of heart, (she is lewd and - iier fevt 
 
 abide not in her hou«e; U' nithuut, 
 
 ROW iJt she in the strceta, and lieth in wait ai 
 ever)' corner.) S<» slio caught him. and ktwod 
 hini, and with an impudi iil fuci- ^aid unto him, 
 I have I "are 
 
 I |>aid . . I to 
 
 meet tbcv, diiigvntijr tu •wk thy I'acr, and I 
 
504 
 
 SUNYAN'S COMPLETK WORKS. 
 
 have found thee., I have decked my bed with 
 coverings of tapestry, with carved works, with 
 fine linen of Egypt. I have perfumed my bed 
 with myrrh, aloes, and cinnamon. Come, let 
 us lake our fill of love until the morning, let 
 us solace ourselves with loves." Here was a 
 bold beast ; and indeed, the very eyes, hands, 
 words, and ways of such are all snares and 
 bands to youthful, lustful fellows; and with 
 thene wius young Badman greatly snared. 
 
 AHeniive. Tliis sin- of uncleanness is mightily 
 cried out against both by Moses, the prophets, 
 Christ, and liis apostles, and yet, as we see, for 
 all that, how men run headlong to it! 
 
 Wi-<c)iian. You have said the truth, and I 
 will adil that God, to hold men back from so 
 filthy a sin, has set such a stamp of his indig- 
 nation upon it, and commanded such evil effects 
 to folk)W it, that were not they that use it bereft 
 of all fear of God and love to their own health 
 they could not but stop and be afraid to com- 
 mit it. For besides the eternal damnation 
 that doth attend such in the next world, (for 
 those " have no inheritance in the kingdom of 
 Christ and of CJod," Eph. v.,) the evil effects 
 thereof in this world are dreadful. This sin 
 is such a snare to the soul that unless a miracle 
 of grace prevents, it unavoidably perishes in 
 the enchanting and bewitching pleasures of it. 
 Thia is manifest by these and such like texts: 
 " The adulteress will liunt for the precious life. 
 Whoso conimitteth adultery with a woman 
 lacketh understanding; and he that doth it 
 dcstroyeth his own soul. An whore is a deep 
 ditch, and a strange woman is a narrow pit. 
 Her house inclines to death, and her paths unto 
 the dead. None that go in unto her return 
 again, neither take they hold of the path of 
 life. She hath cast down many wounded ; yea, 
 many strong men have been slain by her ; her 
 house is the way to hell, going down to the 
 chambers of death." 
 
 Attentive. These are dreadful sayings, and do 
 ahow the dreadful state of those that are guilty 
 of this sin. 
 
 Wixoivm. Verily, so they do. But yet that 
 which makes the whole more dreadful is, that 
 men are given up to this sin because they 
 are abliorred of God ; and because abhorred, 
 therefore they shall fall into the commission 
 cf it and shall live there: "The mouth (that 
 \B, the flattering lips) of a strange woman is a 
 deep pit, the abhorred of the Lord shall fall 
 therein." Therefore it saith again of such, 
 that they "have none inhc>ritance in the king- 
 dom of Christ and of God." 
 
 Attentive. Put all together, md it is a dread- 
 ful thing to live and die in this transgression. 
 Wiseinan. True ; but suppose that instead of 
 all these judgments this sin had attending of 
 it all the felicities of this life, and no bitter- 
 ness, shame or disgrace mixed with it, yet one 
 hour in hell will spoil all. Oh this hell, hell- 
 fire, danination in hell ! it is such an inconceiv- 
 able punishment that were it but thoroughly 
 believed it would nip this sin, with others, in 
 the head. But here is the mischief: those 
 that give up themselves to these things do so 
 harden themselves in unbelief and atheism 
 about the things, the punishments that God 
 hath threatened to inflict upon the committers 
 of them, that at last they arrive to almost an 
 absolute and firm belief that there is no judg- 
 ment to come hereafter, else they would not, 
 they could not, no not attempt to, commit this 
 sin by such abominable language as some do. 
 
 Attentive. Well, but I wonder, if young Bad- 
 man's master knew him to be such a v/retch, 
 that he would suffer him in his house? 
 
 Wiseman. They liked one another even as 
 fire and water do. Young Badman's ways were 
 odious to his master, and his master's ways were 
 such as young Badman could not endure. Thus 
 in these two were fulfilled that saying of the 
 Holy Ghost: "An unjust man is an abomina- 
 tion to the just ; and he that is ujiriglit in the 
 way is an abomination to the wicked." 
 
 The good man's ways Mr. Badman could not 
 abide, nor could the good man abide the bad 
 ways of his base apprentice. Yet would his 
 master, if he could, have kept him and also 
 have learned him his trade. 
 
 Attentive. If he could! Why he might if he 
 would, might he not ? 
 
 Wiseman. Alas ! Badman ran away from him 
 once and twice, and would not at all be ruled. 
 So the next time he did run away from him ho 
 did let him go indeed, for he gave him no oc- 
 casion to run away, except it was by holding 
 of him as much as he could (and that he could 
 do but little) to good and honest rules of life. 
 And had it been one's own case one should 
 have let him go. For what should a man do 
 that had either regard to his own peace, his chil- 
 dren's good, or the preservation pf the rest of 
 his servants from evil, but let him go? Had 
 he stayed, the house of correction had been 
 most fit for him, but thither his master wa.s 
 loth to send him, because of the love that he 
 bore to his f:xther. An house of correction, I 
 say, had been the fittest place for him, but h;3 
 master let him go. 
 
LIFE ASD DEATH OF MR. BADMAS. 
 
 505 
 
 Attentive. lie ran away, you !-ay ; but whither 
 did he run? 
 
 WUeman. Why, to one of his own trade and 
 also like hininolf. Thus the wicked joined 
 bund in han 1, and there be served out hi.s 
 time. 
 
 Attentive. Tlion sijre be had his heart's de- 
 fire when he was" with one «<> like himself. 
 
 WiMincr. Yes, so be bad, but God gave it 
 li'u in his an;;er. 
 
 KUentive. lluw do you n«ean' 
 
 WifrinuH. I mean jus bifore, that for a wieked 
 man to be, by the provi^lfiiee of (lodj ^ turiud 
 out of a ;:ood num's doors into a wieked man's 
 house to dwell is a sign of the anjjer of CJod. 
 For (.}«mI by this and such judj^ments says thus 
 to sueh an one : " Thou wieked one, tliou lovest 
 not nie, my ways, nor my people; thou ejtstest 
 my law aiul goinl counsel behinti thy back: 
 come, I will dis|K)se of thee in my wrath; thou 
 jihalt be turneil over to the unjrodly, thou shalt 
 be put to school to the devil ; I will leave thee 
 to sink and swim in sin till I shall visit thee 
 with death and judgment." This was there- 
 fore another judgment that did come upon this 
 young Ikulman. 
 
 Attentive. You have wiid the truth, for God 
 by such a judgment as this in eflect says so in- 
 deed ; for be takes them out of the hand of 
 the just, and binds them up in the hands of 
 the wicki-d, atid whither they then shall be car- 
 ried a man may easily imiigine. 
 
 \Vi»emiin. It is one of the sathh^^t tokens of 
 GikI's anger that hRp|>ens to such kind of per- 
 Bons, and that for several reasons : 
 
 1. Such an one, by this judgiui'nt, is put out 
 of the way and from un«ler the means which or- 
 dinarily are made use of to ilo p(hmI to the soul. 
 For a family wlu-re po«IIiness is profcK-Jetl and 
 praclise<l istMxl's ordinance, the place which 
 be has ap|>ointe4| to teach ytmng ones the way 
 and fc:»r of (Jo<l. Now to l>e put out of such 
 a family, into p. bad, a wicked one, as Mr. 
 I.idman wa.s, must needs he in judgment and 
 a t»ign of the ancer of CkkI. For in ungixlly 
 familio* men learn to fi.rget f J<kI, to hate go<Kl- 
 ne's, ami to tj'.iangc tbemsclvca from the ways 
 of tbiwe that arc g«M»d. 
 
 1. In bad families they have continually 
 ii'^h examples and also incitementu to evil, 
 and fresh eneouragrment« to it too. Yea, 
 moreover, in such place* evil is comnui. " 
 prai.M.-<l. well s[M)ken of, and they that do :: 
 lpplaude«l ; and ibis, to be sure, is a drowning 
 judgment. 
 
 .'{. 8ueb place* arc the very haunts and walks 
 
 of the infernal spirits, who are rmitinuallT 
 poisijning the cogitations and minds of one or 
 other in sueh families, that they be able to 
 poison others. Therefore obsi-rve it : usually 
 in wicked families some one or two are n»ore 
 arch for wickrtlness than are any others that 
 are there, N<»w, such are Satan's conduit- 
 pipes, for by them be conveys the spawn of 
 bell, through their Ijcing crafty in wiekwlnew, 
 into the ears and souN of their ■ ii«; 
 
 yea, and when they have once c<.:. , . ;. k- 
 
 edne.<s, they travail with it. as dodi a uomon 
 with chihl, till they have brought it forth: 
 "Ik-hold, he travaileth with inifpiity, and hath 
 conceived mischief and brought forth fals4>- 
 bood." Some men, as here Is intimatetl in the 
 text, ami as was hinted aUo bcfnrc, have a 
 mind of mystical but helli-<h copulation with 
 the devil, who is the father and their s«iul the 
 mother of sin and wickedness; and they, so 
 soon as they have conceive*! by him, rini-h by 
 bringing A)rth sin, both it ami their own dam- 
 nation. 
 
 Attentive. How much then doth it concern 
 tho.se parents that love their chihlren to see 
 that if they go from then) they be put into (*uch 
 families as be good, that they may learn there 
 betimes to eschew evil and to follow that which 
 is gootl ! 
 
 \Vi»emnn. It doth concern them in<lee«l ; and 
 it doth also concern them that take ehiMren 
 into their families to take bettl what children 
 they receive. For a man may soon by n bad 
 boy be damaged both in bis name, estate, and 
 family, and also hinderiHl in his peace and 
 peaceable pursuit after (JikI and ginlliness; I 
 sjiy, by one such vermin as a wicked and filthy 
 aj'prentice. 
 
 Attentive. True, for one sinner destroyelh 
 much g<KMl, and a poor man is betti-r than a 
 liar. Hut many times a man ninnot hel[t it, 
 for such as at the beginning promise very fair 
 are by a little time proved to bo very zogUM, 
 like young liadman. 
 
 Witeman. That is true also; but when a 
 man has done the be«t be vnn to b.-l]' it he 
 may with the more confi ' 'he 
 
 bb'^sing of God to follow, or the 
 
 more peace if things go contrarv* to his i|i-"ire. 
 
 Attentire. Well, but did Mr. Iltdman and hU 
 
 master agree so well? I mean hit la^t maalcT, 
 
 e they wore binls of a fe:»'' I : .<-an 
 
 . e they wer<' •"> w.!l rvM ("T s^ 
 
 Wi$fmnn. I '" 
 
 I told you, I ., "«» 
 
 (all out with young liadman, hia •enrani, aod 
 
506 
 
 BUNYAN'S COMPLETE WOEKS. 
 
 chide, yea, and sometimes beat him too, for 
 his naughty doings. 
 
 At/at/lce'. Wliat ! for all he was so bad him- 
 self! This is like the proverb, The devil cor- 
 rects vice. 
 
 Wueman. I will assure you it is as I say, for 
 you niu.-it know tliat Badnian's ways suited not 
 wiih his nuu^ter's gains. Could he have done 
 &• tlie damsel that we read of (Acts xvi.) did 
 —to wit, fill his master's purse with- his bad- 
 noss—he had certainly been his white boy ; 
 but it was not so with young Badman, and 
 therefore, though his master and he did suit 
 well enough in the main, yet in this and that 
 point they dilicred. Young Badman was for 
 neglecting of his master's business, for going 
 to the whorehouse, for beguiling of his master, 
 for attempting to debauch his daughters, and 
 the like. No marvel, then, if they disagreed 
 in their points. Not so much for that his 
 master had an antipathy against the fact it- 
 Belf— for he could do so when he was an ap- 
 pi entice — but for that his servant, by his sin, 
 made spoil of his commodities, &c., and so 
 damnified his master. 
 
 Had (as I said before) young Badman's 
 wickedness only a tendency to his master's 
 advantages, as could he have sworn, lied, coz- 
 ened, cheated, and defrauded customers for his 
 master, (and indeed sometimes he did so,) but 
 had tliat been all that he had done he had not 
 had, no, not a wry word from his master; but 
 (his was not always Mr. Badman's way. 
 
 Atientii-c. That was well brought in, even 
 the maid that we read of in the Acts, and the 
 distinction was as clear betwixt the wicked- 
 ness and wickedness of servants. 
 
 WUemcui. Alas ! men that are wicked them- 
 Belves yet greatly hate it in others, not simply 
 because it is wickedness, but because it op- 
 poseth their interest. Do you think that that 
 maid's nnister would have been troubled at the 
 loss of her if he had not lost with her his gain ? 
 No, I'll warrant you ; she might have gone to 
 the devil for him. But when her master saw 
 " that the hope of his gain was gone," then, 
 then he fell to persecuting Paul. But Mr. 
 Badman's ma.ster did sometimes lose by Mr. 
 Badman's sins, and then Badman and his 
 master were at odds. 
 
 Affeiiiive. Alas, poor Badman! Then it 
 seems thou couldst not at all times please thy 
 like? 
 
 Tf7.-.WH/T». No, he could not, and the reason 
 I have told you. 
 
 Attentive. But do not bad masters condemn 
 
 themselves in condemning the badness of their 
 servants ? 
 
 Wiseman. Yes, in that they condemn that 
 in another which they either have or do allow 
 in themselves. And the time will come when 
 that very sentence that hath gone out of their 
 own mouths against the sins of others, them- 
 selves living and taking pleasure in the same, 
 shall return with violence upon their own 
 pates. The Lord pronounced judgment against 
 Baasha, as for all his evils in general, so for 
 this in special, because he w'as " like the house 
 of Jeroboam, and yet killed him." This is 
 Mr. Badman's master's case, and he is like his 
 man, and yet he beats him ; he is like hia 
 man, and yet he rails at him for being bad. 
 
 Attentive. But why did not young Badman 
 run away from his master, as he ran away from 
 the other? 
 
 Wixeman. He did not. And, if I be not 
 mistaken, the reason'why was this : There was 
 godliness in the house of the first, and that 
 young Badman could not endure. For fare, 
 for lodging, for work, and time he had better 
 and more by his master's allowance than ever 
 he had by his last ; but all this would not con- 
 tent because godliness was promoted there. 
 He could not abide this praying,* this reading 
 of Scriptures, and hearing and repeating of 
 sermons ; he could not abide to be told of his 
 transgressions in a sober and godly manner. 
 
 Attentive. There is a great deal in the man- 
 ner of rejiroof ; wicked men both can and can- 
 not abide to hear their transgressions spoken 
 against. 
 
 Wiseman. There is a great deal of difference 
 indeed ; this last master of Mr. Badman would 
 tell Mr. Badman of his sins in Mr. Badman's 
 own dialect; he would swear, and curse, and 
 damn when he told him of his sins ; and this 
 he could bear better than to be told of them 
 after a godly sort. Besides, that last master 
 would, when his passions and rage was over, 
 laugh at and make merry with the sins of his 
 servant Badman ; and that would please young 
 Badman well. Nothing offended Badn?an but 
 blows, and those he had but few of now, be- 
 cause he was pretty well grown up. For the 
 most part, when his master did rage and swear, 
 he would give him oath for oath, and curse for 
 curse, at least secretly, let him go on so long 
 as he would. 
 
 Attentive. This was hellish living. 
 
 Wiseman. It was. hellish living indeed ; and 
 a man might say that with this master young 
 Badman completed himself yet more and more 
 
LIFE AXD DEATH OF Mli. LAlJM.iy. 
 
 507 
 
 In wickedness as well as iif his trade; for by 
 that he can>e out of his time, what with his 
 own inclination to sin, wliat with his acquaint- 
 aiicewitli his three coinpanions, and what with 
 this Uust master and the wickedness l»e saw in 
 him, he became a i^inner in grain. I think lie 
 had a biisturd laid to his charge before he came 
 out of his time. 
 
 Atttntice. Well, but it seems ho did live to 
 come out of his tinu"; but what did he 
 Uien ? 
 
 Wieiium. Why, he went home to his father, 
 and he, like a loving and tender-hearted fa- 
 tltcr, received him into his house. 
 
 Attentive. Antl how did he carry it there? 
 
 WUrman. Why, the reason why he went 
 homo Wiis for money to set up for himself. Ho 
 stayed but a little at home, but that little while 
 that he did stay he refrained himself as well 
 xs he could, and did not so much discover 
 liimself to be base, for fear hi-* father should 
 take distaste, and so should refuse or for awhile 
 forbear to give him money. 
 
 Yet even then he would have his times and 
 companions, and the fdl of his lusts with them, 
 but he use«l to blind all with tliis: he wasplad 
 to see his old aciiuaintance, aiid they as glad to 
 Boe him, anil ho could not, in civility, but ac- 
 commodate them with a bottle or two of wino 
 or u dozen or two of driuk. 
 
 Atlentite. And did the old man give him 
 money to set up with ? 
 
 II'iV/M-i;!. Yes, about two hundred pounds. 
 
 Attentire. Therein, I think, the old man wa.s 
 out. llail I been his father, I w<»uld have held 
 him a little atstavesend till I had had far bet- 
 ter ^iroof of his manners to be good, (for I 
 perceived that his father did know what a 
 naujjhly boy ho had been, both by what he 
 Used to do at honie, and because he changed a 
 piKKl nuLstcr for n b.id, fn:.) He should not, 
 therefore, have given him money so »oon. 
 What if he had pinched a little and gone to' 
 journey-work, for a time, that he might have 
 known wh.at a [wnny w:w by his earning of 
 it? Then, in all probability, he had known 
 better how to have spent it; yea, and by that 
 lime, perhajw, have l)olter connidered with 
 himself how to have lived in the world. Ay, 
 and who knows but he might come to himself 
 with the prodigal, and have aake<l God an<l 
 his father forgivoncMS for the vilLunien that he 
 had committed .ngainnt thnm? 
 
 W'ijtrmnn. If iiis ' ild also have 
 
 bli^H.-d his manner ' / to him, and 
 
 iiavc made it eflixtual lor the cad« that you 
 
 have propoundetl, then I should have thought 
 as you. Hut ahis. alas! you talk as if yoa 
 never knew, or had at this pri'sent forg«)t, what 
 the bowels and coni|)assions of a father arc. 
 Why did you not serve your own son so? Hut it 
 is evident enough that w« are belter at giving 
 gm>d counsel to others than wo are at taking 
 gfMxl counsel ountelveti. Hut, mine honest 
 neighbour, HupiKwo that Mr. Haduuin's fathei 
 had done as you say, and by so doing had 
 driven his son to ill courses, what had ho 
 bettered either him?*elf or his son in so doing? 
 
 Attentivr. That is true ; hut it doth not fol- 
 low that if the father had done as I xaid the 
 son would have done as you HUp[>o«c Hut if 
 he had done as you have supposed, what bad 
 he done worse than he had done already? 
 
 WUannu. He had done bad enough, that it 
 true. Hut suppose his father ha<l givi-n hira 
 no money, and sujipose that young Hadman 
 had taken a pet thereat, and in anger had gono 
 beyond sea, and his father had never si'en him 
 nor heard of him more ; or Bupposc that, of a 
 mad and headstrong stomach he had gono to 
 the highway for money, and so h.nd brought 
 himself to the gallows and his father and fam< 
 ily to great contempt; or, if by so doing ho 
 had not brought himself to that end. yet ho 
 had added to all his wickedness such and such 
 evils besides, — what comfort could his father 
 have had in this? 
 
 Hesides, when his father Iiad done for him 
 what he could, with desire to make him an 
 honest man, he would then, wluiher his son 
 had proved honest or no, have laid down hi« 
 head with far more peace than if he had taken 
 your counsel. 
 
 Attentive. Nay, I think I should not havo 
 been ftirward to have given advice in the caae; 
 but truly you have given me such an account 
 of his villainies that the hearing thereof ha.4 
 made me angry with him. 
 
 Wiseman. In an angry moml we may soon 
 out«boot ourvelvcn; but, poor wretch a.<< he is I 
 he Ls gone to his place. Hut, as I said, when 
 a grxxl father hath done what he can for a bad 
 child, and that child shall prove never the Iml- 
 ter, he will lie down with far more peace than 
 if through severity he had driven him to in* 
 conveniences. 
 
 I remember Uiat I bare heard of a good 
 woman that had (as this old man) a bad and 
 ungo«lly son, and she pmye»l for hiro. roun- 
 selletl him, w " . lor 
 
 MVcral year- . ned 
 
 bad. At last, upon a lime, aUvr idio had bc«a 
 
508 
 
 BUNYAN'S COMPLETE WORKS. 
 
 at prayer, as she was wont, for his conversion, 
 she comes to him, and thus, or to this effect, 
 begins again to admonish him. Son, said she, 
 thou hast been and art a wicked child ; thou 
 hast cost me many a prayer and tear, and yet 
 thou remainest wicked ; well, I have done my 
 duty, I have done what I can to save thee; 
 now I am satisfied that if I shall see thee 
 damned at the day of judgment I shall be so 
 far o(V from being grieved for thee that I shall 
 rejoice to hear the sentence of thy damnation 
 at that day. And it converted him. 
 
 1 toll yon, that if parents carry it lovingly 
 towards their children, mixing their mercies 
 with loving rebukes, and their loving rebukes 
 with lathcrly and motherly compassions, they 
 are more likely to save their children than by 
 being churlish and severe towards them. But 
 if they do not save them, if their mercy do 
 them no good, yet it will greatly ease them at 
 the day of death to consider, " I have done by 
 love as much as I could to save and deliver 
 my child from hell." 
 
 Attentive. Well, I yield. But pray let us 
 return again to Mr. Badman. You say that 
 his father gave him a piece of money that he 
 might set up for himself. 
 
 WiMman. Yes, his father did give him a 
 piece of money, and he did set up, and almost 
 as soon set down again ; for he was not long 
 set up but by his ill managing of his matters 
 at home, together with his extravagant ex- 
 penses abroad, he was got so far in debt and 
 had so little in his shop to pay that he was 
 hard put to it to keep himself out of prison. 
 But when his creditors understood that he was 
 about to marry, and in a fair way to get a rich 
 wife, they said among themselves, " We will 
 not be hasty with him ; if he gets a rich wife, 
 he will pay us all." 
 
 Attentive. But how could he so quickly run 
 out, for I perceive it was in little time by what 
 you say ? 
 
 Wiseman. It was in little time indeed; I 
 think he was not above two years and a half 
 in doing of it; but the reason is apparent, for 
 he being a wild young man, and now having 
 the bridle loose before him, and being wholly 
 subjected to his lusts and vices, he gave him- 
 eelf up to the way of his heart and to the sight 
 of his eye, forgetting that for all these things 
 God would bring him to judgment; and he 
 that doth thus, you may be sure, shall not be 
 able long to stand on his legs. 
 
 Besides, he had now an addition of new 
 companions— companions, you must think, 
 
 most like himself in manners, and so such 
 that cared not who sunk, so they themselves 
 might swim. These would often be haunting 
 of him and of his shop too when he was absent. 
 Thev would commonly egg him to the ale- 
 house, but yet make him Jack-pay-for-all : 
 they would also be borrowing money of him, 
 but take no care to pay again, except it was 
 with more of their company, which also he 
 liked very well; and so his poverty came 
 "like one that travaileth," and his "want 
 like an armed man." 
 
 But all the while they studied his temper ; 
 he loved to be flattered, praised, and com- 
 mended for wit, manhood, and personage; 
 and this was like stroking him over the face. 
 Thus they colleagued with him, and yet got 
 more and more into him, and so (like horse- 
 leeches) they drew away that little that his 
 fiither had given him, and brought him 
 quickly down almost to dwell next door to 
 the beggar. 
 
 Attentive. Then was the saying of the wise 
 man fulfilled: "He that keepeth company 
 with harlots and is a companion of fools shall 
 be destroyed." 
 
 Wisemaii. Ay, and that too, "A companion 
 of riotous persons shameth his father;" for he, 
 poor man, hath both grief and shame to see 
 how^ his son (now at his own hand) behaved 
 himself in the enjoyment of those good things 
 in and under the lawful use of which he might 
 have lived to God's glory, his own comfort, 
 and credit among his neighbours. "But he 
 that followeth vain persons shall have poverty 
 enough." The way that he took led him 
 directly into this condition, for who can ex- 
 pect other things of one that follows such 
 courses? Besides, when he was in his shop 
 he could not abide to be doing; he was natu- 
 rally given to idleness ; he loved to live high, 
 but his hands refused to labour; and what 
 else can the end of such an one be but that 
 which the wise man saith? — "The drutkard 
 and the glutton shall come to poverty, and 
 drowsiness shall clothe a man with rags." 
 
 Attentive. But now, methinks, when he was 
 brought thus low, he should have considered 
 the hand of God that was gone out against 
 him, and should have smote upon the breast 
 and have returned. 
 
 Wiseman. Consideration, good consideration, 
 was far from him ; he was as stout and proud 
 now as ever in all his life, and was as high too 
 in the i:)ursuit of his sin as when he was in 
 the midst of his fulness; only he went now 
 
LIFE ASD DEATH OF MR. BADMAX. 
 
 509 
 
 like a lired jade; the devil had ridden him 
 aIiuo-)t oiY hi.s U"^. 
 
 Atkntive. Well, but what did he do when 
 all wa.-* alino:<t gone? 
 
 WUeiium. Two thinj^ were now hi;* play: 
 1. He burc all in hand by swearing, and 
 cracking, and lying that he was as well to 
 pans as he wan the first day he set up for hini- 
 Belf, yea, that he had rather got than hist; 
 and he had at hi.n beck some of his C(»m- 
 [lanions that wonlil swear to confirm it as fast 
 as he. 
 
 AUenthe. Tliis was double wickedness; it 
 W21S u sin to say it, and another to swear to it. 
 
 WUeman. That is true; but what evil is that 
 that he will not do that is left of God, as I be- 
 lieve .Mr. Hadman was? 
 
 Allentive. And what w.as the other thing? 
 
 Wifemon. Why, that which I hinted before 
 — he was for lix)king out for a rich wife; and 
 now I am come to some more of his invented, 
 doviseti, designed, and abominable roguery, 
 such as will yet declare him to be n most 
 abominable sinner. 
 
 The thing wils this: a wife he wanted, or 
 rather money, for, ns for a woman, he could 
 have whores enough at his whistle. But, as I 
 said, he wanted money, and that must be got 
 by a wife or no way; nor could he .so easily 
 get a wife, neither, except he became an artist 
 at the way of dis.scmbling ; nor would dissem- 
 bling do among that people tliat could dissem- 
 ble as well as he, Ihit there dwelt a maid not 
 far from him that nius both gmlly and one that 
 had a goo«l portion; but how to get her, there 
 lay all the craft. Well, he calls a council 
 of some of his most trusty and cunning com- 
 panions and breaks his mind to them — to wit, 
 that he had a mind to marry, an<l he also told 
 them to whom. Hut, said ho, how shall I ac- 
 complish my end? She is religious and I am 
 not. Then one of them made reply, saying, .Since 
 ■he is religious, you must pretend to be so likc- 
 wiao, and tiiat lor some time iK'fore you go to 
 her; mark iheretore whither she goes daily to 
 hear, ami do you go thither alno ; but there you 
 must W sure to l>ehave yourself .soberly, and 
 make a.s if you likinl the wonl wonderful well; 
 •tand also where she may sec you, and when 
 you come homo be sure that you walk the 
 •treets very sol)orly and go within sight of 
 her; this done for awhile, then go to lier ami 
 6rst talk of how sorrj' yon arc for your sins, 
 and show great h»vc to the religion that nhe is 
 of, still s|>eaking well of her prcachcw and of 
 her godlv aoiuaintancc, Ix^wailing your hard 
 
 hap that it was not your lot to be aciiiiaiuted 
 witli her and her fellow-jirofesstirs sooner; and 
 this is the way to get her. Also you must 
 write down sermons, talk of t^criplures, and 
 protest that you came a-wooing to her only bo- 
 cause she is godly, and because you should 
 count it your greatest liappineHs if you might 
 but have such a one; as for her money, slight 
 it, it will never be the further ofl"; that is the 
 way to come soonest at it, for she will be jeal- 
 ous at first that you come for her moiiry ; you 
 know what sho Iuls, but make not a word about 
 it. Do this, and you sh-ill sec if ^-n '!•> not 
 entangle the huut. 
 
 Thus the snare wits laid for this j r, noneat 
 
 maiil, ami she wius tpiiekly catched in the pit. 
 
 Atlntlitr. Why, tlid he take this eouiml ? 
 ]]'Urm>tii. l)itl he! Yea, after awhiU- went 
 as boldly to her, and that under a vi/nrd of re- 
 ligion, 1^ if he had been for honesty and god- 
 liness one of the most sincere and upright- 
 hearted in Kngland. Ho observed all hu 
 points and followed the advice of his coun-sel- 
 lors, aiul quickly obtained her too, for natural 
 parts he had : hu was tall and fair, and had 
 plain but very good clothes on his back; and 
 his religion was the more easily attained, for he 
 had seen something in the house of his father 
 and first ma.«ter, and so could the more readily 
 I>ut himself into the form and show thereof. 
 
 So he appointed a day and went to her, M 
 that he might eiu<ily do, for she had neither 
 father nor mother to oppose. Well, when ho 
 was come, and had givun her a civil compli 
 ment to let her understand why he was come, 
 then he began and told her that he had found 
 in his heart a great deal of love to her penMin, 
 and that of all the damsels in the world lie had 
 pitched upon her, if she thought fit, to make 
 her his beloved wife. The reanons, as he told 
 her, why he had pitcheil ujM)n her were her re- 
 ligious and |>ersonal excellencicH, and there- 
 fore entreateil her to take his condition into 
 her tender and loving consideration. As for 
 the worhl, tiuoth he, I have a very g<MMl trade, 
 and can maintain myself and family well whiln 
 my wife situ still on her si'at ; I have got thua 
 and thus much already, and feel money come 
 in every day ; but tliat is not the thing that I 
 aim at ; it is an honest and godly wife. Then 
 he would present her with a g<MHi IxMik or two, 
 pT' liow much go. : by 
 
 lb- : . .r. He wo!i!'l . ■ ik- 
 
 ing well of godly min^ ;:..m7 
 
 that he perceived »h< ■ i iiiwU 
 
 BcAidea, be would bo often telling of her what 
 
510 
 
 BUNYAN'S COMPLETE WORKS. 
 
 B godly father he had, and what a new man he 
 Wits alVj become himself; and thus did this 
 treacherous dealer deal with this honest and 
 g(»od jrirl, to her great grief and sorrow, as af- 
 terward you shall hear. 
 
 Attentive. But had the maid no friend to look 
 Bfler her? 
 
 Wiseuum. Her father and mother were dead, 
 and that he knew well enough, and so she was 
 ihe more easily overcome by his naughty, lying 
 tongue. IJiit if she had never so many friends 
 *he might have been beguiled by him. It is 
 too mucli the custom of young people now to 
 think themselves wise enough to make their 
 own choice, and that they need not ask coun- 
 sel of those that are elder and also wiser than 
 they; but this is a great fault in them, and 
 many of them have paid dear for it. Well, to 
 be short, in a little time Mr. Badman obtains 
 his desire, gets this honest girl and \\9 money, 
 is married to her, brings her home, makes a 
 feast, entertains her royally, but her portion 
 must jMiy for all. 
 
 Attentive. This was wonderful deceitful do- 
 ings : a man shall seldom hear of the like. 
 
 Wifcman. By this his doing he showed how 
 little he feared God and what little dread he 
 had of liis judgments. For all this carriage 
 and all these words were by him premeditated 
 evil ; he knew he lied, he knew he dissembled; 
 yea, he knew that he made use of the name of 
 God, of religion, good men and good books but 
 as a stalking-horse, thereby the better to catch 
 his game. In all this his glorious pretence of 
 religion he was but a glorious painted hypo- 
 crite, and hypocrisy is the highest sin that a 
 poor carnal wretch can attain unto ; it is also 
 a sin that most darethGod and that also bring- 
 eth the greater damnation. Now was he a 
 whitcd wall, now was he a painted sepulchre, 
 now was he a grave that appeared not, for this 
 poor honest, godly damsel little thought that 
 both her jieace, and comfort, and estate, and 
 liberty, and person, and all were going to her 
 burial when she was going to be married to 
 Mr. Badman ; and yet so it was, she enjoyed 
 herself but little afterwards; she was as if she 
 was dead and l)uriod to what she enjoyed be- 
 fore. 
 
 Attentive. Certainly some wonderful judg- 
 ment of God must attend and overtake such 
 wicked men as these. 
 
 Wi.^eman. You may be sure that they shall 
 have judgment to the full for all these things 
 when the day of judgment is come. But as 
 for judgment upon them in this life, it doth 
 
 not always come — no, not upon those; that are 
 worthy thereof: "Tliey that tempt God are 
 delivered, and they that work wickedness are 
 set up;" but they are reserved to the day of 
 wrath, and then, for their wickedness, God 
 will repay them to their faces. "The wicked 
 is reserved to the day of destruction; they 
 shall be brought forth to the day of wrath. 
 Who shall declare his way to his face? and 
 who shall repay him what he hath done? Yet 
 shall he be brought to the grave, and lercain 
 in the tomb;" that is, ordinarily they escape 
 God's hand in this life, save only a few ex- 
 amples are made that others may be cautioned 
 and take warning thereby, but at the day of 
 judgment they must be rebuked for their evil 
 with the lashes of devouring fire. 
 
 Attentive. Can you give me no example of 
 God's wrath upon men that have acted this 
 tragical wicked deed of Mr. Badman? 
 
 Wiseman. Yes, Hamor and Shechem and all 
 the men of their city, for attempting to make 
 God and , religion the stalking-horse to get 
 Jacob's daughter to wife, were together slain 
 with the edge of the sword — a judgment of 
 God upon them, no doubt, for their dissem- 
 bling in that matter. All manner of lying and 
 dissembling is dreadful, but to make God and 
 religion a disguise, therewith to blind thy dis- 
 simulation from others' eyes, is highly provok- 
 ing to the Divine Majesty. 
 
 Jg®" I knew one that dwelt not far off from 
 our town that got him a wife as Mr. Badman 
 got his, but he did not enjoy her long; for one 
 night, as he was riding home from his com- 
 panions, where he had been at a neighbouring 
 town, his horse threw him to the ground, 
 where he was found dead at break of day, 
 frightfully and lamentably mangled with his 
 fall and besmeared with his own blood. 
 
 Attentive. Well, but pray return again to Mr. 
 Badman: how did he carry it to his wife after 
 he was married to her? 
 
 Wiseman. Nay, let us take things along as 
 we go. He had not been married but a little 
 while but his creditors came upon him for 
 their money. He deferred them a little while, 
 but at last things were come to that point that 
 pay he must or must do worse ; so he appointed 
 them a time and they came for their money, 
 and he paid them down with her money, be- 
 fore her eyes, for those goods that. he had pro- 
 fusely spent among his whores long before, be- 
 sides the portion that his father gave him to 
 the value of two hundred pounds. 
 
 Attentive. This beginning was bad, but what 
 
LIFE AM> DEATH OF ME. E A DMAS. 
 
 511 
 
 iliall 1 say? It wan like Mr. IJndman liinisclf. 
 Poor woman ! tlii?* w;lh hut :i bad boi;iiiniiig for 
 her: I tVar it filli-d lu-r with trouble enough, 
 as I think such a beginning wouUI have done 
 one perhajH much stronger llian she. 
 
 M'tsemun. Trouble! Ay, you may be sure 
 of it, but now it wjw too h»te to repent; she 
 ahouhl have hioked lu-tter to herself when be- 
 ing wary would have done her pood; her 
 hanu.H may be an advantage to others that 
 will learn to take heed tliereby; but for her- 
 self she must take what f<»llow!». even such a 
 life now as .Mr. Hadinan her husbaftd will lead 
 her, and that will Ik> bad enough. 
 
 Atlrnlive. This beginning wsls bad, and yet I 
 fear it was but the beginning of bad. 
 
 Wi^nniin. You n)ay be sure that it was but 
 the In'ginning of badnes.s, for other evils eame 
 on apace, as for instanee: It was but n little 
 while after he was married but he hangs his 
 religion upon the lu^lge, or rather dealt with 
 it as men deal with their old clothes, who 
 cast them otV or leave them to others to 
 wear; for his part, he would be religious no 
 longer. 
 
 Now, therefore, he had pulled off his vizard 
 and began to show himself in his old i>hapc, a 
 base, wicked, debauched fellow, and now the 
 poor woman saw that she was betrayed indeed; 
 now also his old companions began to tlock 
 alM)ut him and to haunt his house and shop as 
 formerly; an<l who with them but Mr. Had- 
 man? and who with him again but they? 
 
 Now, those g<KHl |)eople that u.sisl to com- 
 pany with his wife In'gan to be amazed and 
 di.scouraged; also he would frown and glout 
 upon them, as if he abhorre<l the appearance 
 of them; so that in little time he drove all 
 good oimpany from her, and made her »\i 
 solitary by herself. He also began now to go 
 out o' nights to thi>sc dralj*» who were his 
 familian< l)efore, with whom he would stay 
 ionietimes till midnight, and sometimes till 
 almost morning, an<i then would come home 
 drunk as a swine; an«l this was the course of 
 Mr. Rndman. 
 
 Now when he came home in ihisca^e, if hi* 
 wife did but j«|»eak a worrl to him about where 
 he had been and why he had abuse<l himself, 
 though her words were sj>okrn in never »o 
 much meekness and love, then she was a 
 whore, and bitch, and jade, and it -was well if 
 nhc miss'Hl his fingen* and heels. Sometimes 
 alsp he would bring his punkn home to his 
 house, and woo bo to his wife when they were 
 ^onc if she did not entertain them with all 
 
 varieties {XMisible, and also carry it lovingly to 
 them. 
 
 Thus this go<Kl woman was made by Bad- 
 man, her husband, to |M*>>sesM nothing but dis- 
 ap|Ktintmenta an to all that he had promised 
 her or that she hopiil to have at Iiis hands. 
 
 Hut that that addeti pressing weight to all 
 her sorrow was, that as he had cast away all 
 religi«)n liimself, so he attempted if possible 
 to make her do so tiK>. He would not suffer 
 her to go out to the preaching of the word of 
 Christ, nor to the xv»\ of hi» appoinlnienl« foi 
 the health and salvation of her soul. He 
 would now taunt at and rellectingly speak of 
 her preachers, and would receive, yea, mine 
 wandals of then), to her very gnat grief and 
 aflliction. 
 
 Now she scarce dare go to an honest neigh- 
 bour's house or have a go<Ml l>ook in her hand, 
 especially when he had his companions in his 
 house or had got a little drink in his head. 
 He would also, when he perceived that she 
 was dejected, speak tauntingly and nuM-kingly 
 to her in the presence of liis companions, 
 calling of her his religious wife, his demure 
 dame, and the like; also he wouhl make a 
 Hport of her among his wanton ones abroad. 
 
 If she did .xsk him, as sometimes she would, 
 to let her go out to a sermon, he would in a 
 currish manner reply. Keep at home, keep at 
 home, ami look to your business; we cannot 
 live by hearing of sermons. If she still urged 
 that he would let her go, then he would say to 
 her, Go if you dare. He would also charge 
 her with giving of what he h.id to her mini*- 
 ters, when, vile wretch I he had sjH'nl it on his 
 vain conjpanions before. 
 
 This was the life that Mr. Hadman's g'KKl 
 wife lived witliin fiw months after he had 
 married her. 
 
 Attrntive. Tin- s^n- a »lisapi>ointment indeed. 
 
 W'isrman. A disappointment in«leed,as ever, 
 I think, pf>or woman had. One would think 
 that the knave might a little let her have had 
 her will, since it was nothing but to be honest, 
 and since she brought him so sweet, s<» lump- 
 ing a portion, for ahc brought hundreds into 
 bin houAo ; I nay, one would think he should 
 have let her had her own will a little, since 
 she d«*sir«'<l it only in the service ami worship 
 of (>(mI ; but could she win him to grnni her 
 that? No, not a bit if it w.iui.l havi- •.ived 
 her life. True, sometimes she would "tial oul 
 when he waa from home, or on a joumpy, or 
 among his drunken companions, but with all 
 privacy imaginable; and, jKXjr woman! ihie 
 
512 
 
 advantage she had : she carried it so to all her 
 neighbour, that though many of them were 
 but carnal, yet they would not betray her, or 
 U'll of her going out to the world if they saw 
 it, but would rather endeavour to hide it from 
 Jlr. Ikduian himself. 
 
 Attentive. This carriage of his to her was 
 enough to break her heart. 
 
 WiKinan. It was enough to do it; indeed it 
 did effectually do it. It killed her in time, 
 yea, it was all the time a-killing of her. She 
 would oftentimes, when she sat by herself, thus 
 mournfully bewail her condition : " Woe is me 
 that I sojourn in Meshec, and that I dwell in 
 the tents of Kedar ! My soul hath long time 
 dwelt with him that hateth peace. Oh what 
 shall be given unto thee, thou deceitful 
 tongue? or what shall be done unto thee, 
 thou false tongue?" I am a woman grieved 
 in spirit; my husband has bought me and 
 sold me for his lusts ; it was not me, but my 
 money that he wanted ; oh that he had had it, 
 8o I h.id had my liberty ! 
 
 This she said, not of contempt of his per- 
 son, but of his conditions; and because she 
 haw that by his hypocritical tongue he had 
 brought her not only almost to beggary., but 
 robbed her of the word of God, 
 
 Attentive. It is a deadly thing, I see, to be 
 unequally yoked with unbelievers. If this 
 woman had had a good husband, how happily 
 might they have lived together ! Such an one 
 would have prayed for her, taught her, and 
 also would have encouraged her in the faith 
 and ways of God; but now, poor creature! 
 instead of this, there is nothing but quite the 
 contra rj', 
 
 Wit'-man. It is a deadly thing indeed, and 
 theretbre by the word of God his people are 
 forbid to be joined in marriage with them. 
 " Be ni)t,"saith he, " unequally yoked together 
 with unbelievers; for what fellowship hath 
 righteousness with unrighteousness? and what 
 communion hath light with darkness? and 
 what concord hath Christ with Belial? or 
 what part hath he that believeth with an in- 
 fidel? and what agreement hath the temple 
 of God with idols?" There can be no agree- 
 ment where such matches are made; even 
 God himself hath declared the contrary from 
 the beginning of the world. " I," says he, 
 " will put enmity betwixt thee and the woman, 
 bctwi.xt thy seed and her seed." Therefore he 
 saith in another place, " They can mix no bet- 
 ter than iron and clay." I say, they cannot 
 agree, they cannot be one, and therefore they 
 
 BUNYAN'S COMPLETE WORKS. 
 
 should be aware at first and not lightly re- 
 ceive such into their affections. God has 
 often made such matches bitter, especially to 
 his own. Such matches are, as God said of 
 Eli's sous that were spared, " to consume the 
 eyes and to grieve the heart." Oh the wailing 
 and lamentation that they have made that 
 have been thus yoked, especially if they were 
 such as would be so yoked against their light 
 and good counsel to the contrary ! 
 
 Attentive. Alas! he deluded her with his 
 tongue, and feigned reformation. 
 
 Wiseman. Well, well ; she should have gone 
 more warily to work; what if she had ac- 
 quainted some of her best, most knowing, and 
 o-odly friends therewith? What if she had en- 
 gaged a godly minister or two to have talked 
 with Mr. Badman? Also, what if she had 
 laid wait round about him, to espy if he was 
 not otherwise behind her back than he was 
 before her face? And besides, I verily think 
 (since in the multitude of counsellors there is 
 safety) that if she had acquainted the congre- 
 gation with it, and desired them to spend some 
 time in prayer to God about it, and, if she 
 must have had him, to have received him as 
 to his godliness upon the judgment of others 
 rather than her own, (she knowing them to be 
 godly, and judicious, and unbiassed men,) she 
 had had more peace all her life after than to 
 trust to her own poor, raw, womanish judg- 
 ment, as she did. Love is blind, and will see 
 nothing amiss where others may see an hun- 
 dred faults. Therefore, I say, she should not 
 have trusted to her own thoughts in the mat- 
 ter of his goodness. 
 
 As to his person, there she was fittest to 
 judge, because she was to be the person 
 pleased; but as to his godliness, there the 
 word was the fittest judge, and they that could 
 best understand it, because God was therein to 
 be pleased. I wish that all young maidens 
 would take heed of being beguiled with flat- 
 tering w'ords, with feigning and lying speeches, 
 and take the best way to preserve themselves 
 from being bought and sold by wicked men, 
 as she was, lest they repent with her, when, as 
 to this, repentance will do them no good, but 
 for their unadvisedness go sorrowing to their 
 graves. 
 
 Attentive. Well, things are past with this 
 poor woman, and cannot be called back ; let 
 others beware, by her misfortunes, lest they 
 also fall into her distress. 
 
 Wiseman. That is the thing that I say ; let 
 them take heed, lest for their unadvisedness 
 
LIFE ASU hKATlI (>f Mi:. nAI>MA.\. 
 
 513 
 
 they smart as this poor woman has done. And 
 ah! methinks that they that yet are single 
 persons, and that are tempted to marry to such 
 as Mr. Daduian, would do well to inlbrnj and 
 warn themselves in this mattor before they 
 entangle themselves, but go to some that are 
 aln.ady in the snare, and ask them how it is 
 wi'Ji them ivs to the suitable or unsuitablt-neas 
 of their marriage, and desire their advice. 
 Surely they would ring such a peal in their 
 oarn about the ine<iuality, unsuilableni'ss, dis- 
 adviuiuiges, and disipiietments, and sins that 
 attend such marriages that would make them 
 beware lus long as they live. Hut the bird in 
 the air knows r»ut the not»"s of the bird in the 
 snare until she comes thither herself. Ilesides, 
 to make up such marriages, Satan, and carnal 
 reason, and lust, or at lea-^t inconsiderateness, 
 has the chiefi>st hand; and where these things 
 bear sway, designs, though never so destruc- 
 tive, will go headlong on ; and therefore I fear 
 that but little warning will be taken by young 
 girls at .Mr. Madman's wife's alliiction. 
 
 Attrn/ii-f, Hut are there no dissuasive argu- 
 ments; to lay l)> Tti' -^lu !i to prevent their future 
 misery? 
 
 \Miirmnn. Yi-, umic is the law of God, that 
 forbiddeth marriage with unbelievers. These 
 kind of marriages also are condemned even by 
 irrational creatures. It is forbidden by the 
 law of Gotl, both in the Old Te.-*tament and in 
 the New. 1. In the Old: "Thou .shalt not 
 make marriages with them ; thy daughter thr>u 
 shalt not give unto liis turn, nor his daughter 
 shalt thou take unto thy son." Deut. vii. 4, 5. 
 2. In tlie New Te?«tamont it is forbidden: "Be 
 not unnpially yoked together with unl>elievers; 
 let them marrj' to whom they will, only in the 
 r.onl." 
 
 i lerc now is a pndiibition plainly forbidding 
 liie Indiever to marr>' with the unlwliever ; 
 therefore they should not do it. Again, thexe 
 an \ -s are, iu« I may so say, 
 
 i^ii' ill creatun-s, who will 
 
 »i« t roupiP but with tlieir own sort. Will the 
 ihecp couple with the dog? the partridge with 
 a crow? oi the phciuuint with an owl? No; 
 ihey will strictly tie up themselves to thoisc of 
 their own Hortonly ; yea, it sets all the world a- 
 wonderi' <• or hear tlu- coiitran.'. 
 
 Man oii._. I to wink at and allow 
 
 of these unlawful mixtures of men and woiiieii. 
 Because man only is a sinful beimt, a .sinful 
 bird, therefi>rc he, above all, will take uixin 
 him by rebellious actions to answer, or rather 
 to oppose and violate, the law of God and his 
 33 
 
 Creator; nor shall the.se, or other interroga- 
 tories, what fellowship, what concord, what 
 agreement, what communiun can there be in 
 such marriagt»s? be counted of weight or 
 thought worth the answering by him. 
 
 But further, the dangers that such do com- 
 monly run themselvi-s into should be to others 
 a dissuiLsive argument to stop them faun doing 
 the like; fur besides the distresses of Mr. Bad- 
 man's wife, many that have had very hopeful 
 beginnings for heaven have, by virtue of the 
 mischiefs that have attende<l these unla\fful 
 marriages, miserably an<i fearfully miscarried. 
 Soon after such marriages conviction (the first 
 step towards heaven] hath ceased; prayers 
 (the next step towards heaven) have eea-e«l ; 
 hungerings and tliirstingM after salvation (an- 
 other .step towards the kingdom of heaven) 
 have ceased. In a word, such marriages have 
 estranged them from the word, from their 
 godly and faithful friends, and have brought 
 them again into carnal company, among carnal 
 friends, and also into carnal delights, where 
 ami with whom they have both sinfully abode 
 and miserably perished. 
 
 And this is one reason why God hath for- 
 bidden this kind of unequal marriages. " For 
 they," saith he, (meaning the ungwlly,) "will 
 turn away thy .s(m from following me, that 
 they may serve other gods; so will the anger 
 of the LonI be kindled against you and destroy 
 you suddenly." Now mark, there were some 
 in Israel that would, notwithstanding this pro- 
 hibition, venture to marry to the heathens and 
 unbelievers; but what followed? They served 
 their idols, they sacrificed their sons and their 
 daughters unt»» devils. Thus were they defiled 
 
 ! with their own works, and went a-whoring 
 with their own inventions: therefore wjls the 
 wrath of the Lord kindled against his people, 
 
 ' insomuch that he abhorred his own inheritance. 
 
 I Attentive. But let us return again to Mr. 
 Rtdinan : had he any children by his wife? 
 
 I W'isrman. Vi*s, seven. 
 
 j Attentive. I dtuibt they were but badly 
 brought up. 
 
 I Witrman. One of them loved its mother 
 
 I dearly, and would constantly hearken to her 
 voice. Now that child she had the opportunity 
 to instruct in the principles ><\ \\ • n 
 
 • religion, and it became a very ^t.i 1. 
 
 Ihit that child Mr. Ikidman •••tild iioiuiude; 
 ho would iteldum aflbrd it a plexoaiit woni. but 
 would iKold and frown u|M>n it, itjieak churl- 
 ishly and doggeilly to it ; and though, an tu 
 nature, it was the most feeble of the t»eTen, yci 
 
514 
 
 BUNYAN'S COMPLETE WORKS. 
 
 it oftenest felt the weight of its father's fingers. 
 Three of his children did directly follow their 
 fiither's stejjs, and began to be as vile as (in 
 hi-s youth) he was himself. The others that 
 remained became a kind of mongrel professors, 
 not so bad as their father, nor so good as their 
 mother, but betwixt them both. They had 
 tlu-ir mother's notions and their father's ac- 
 lionH, and wire much like those you read of 
 in the book of Nehemiah : "These children 
 Hpake half of Ashdod, and could not speak in 
 the Jews' language, but according to the lan- 
 Ifiuige of each people." 
 
 Atlenllir. What you say in this matter is 
 observable; and, if I take not my mark amiss, 
 it often happciutli after this manner where 
 Bucli unlawful marriages are contracted. 
 
 ]\l.iriit>tn. It sometimes doth so ; and the rea- 
 son with respect to their parents is this : Where 
 the one of their parents is godly and the other 
 ungodly and vile, they strive for their children 
 when tliey are born. The godly parent strives 
 for tlie rhild, and by prayers, counsel, and good 
 examples labours to make it holy in body and 
 soul, and so fit for the kingdom of heaven; but 
 the ungodly would iiave it like himself, wicked, 
 and base, and sinful ; and so they both give in- 
 structions accordingly. Instructions, did I say? 
 yea, and examples too, according to their minds. 
 Tim-* the goi'.ly, jxs Hannah, is presenting her 
 Samuel unto the Lord, but the ungodly, like 
 them that went before them, are for offering 
 their children to Moloch, to an idol, to sin, to 
 the devil, and to hell. Thus one hearkeneth to 
 the law of their mother, and is preserved from 
 destruction, but as for the other, as their fath- 
 ers dill so do they. Thus did Mr. Badmau and 
 his wife part some of their children betwixt 
 them ; but as for the other three that were as 
 it Were mongrels betwixt both, they were like 
 unto tiuKse that you read of in Kings : " They 
 heard the Lord, but served their own idols." 
 They liad, iis I said, their mother's notions, 
 and, I will aild, profession too, but their fath- 
 er's lusts, and sfimething of his life. Now, 
 their father did not like them because they 
 bad their mother's tongue, and the mother 
 did not like them because they had still their 
 fatiier's heart and life; nor were they indeed 
 fit comjiany for good or bad. The good would 
 not tru>t them because they were bad ; the bad 
 would not trust them because they were good; 
 viz., the good would not trust them because 
 they were bad in their lives, and the bad would 
 not trust them because they were good in their 
 words; 5:0 they Were forced witli T'"!s;ui to join 
 
 in affinity with Ishmael— to wit, to look out a 
 people that were hypocrites like themselves, 
 and with them they matched and lived and 
 died. 
 
 Attentive. Poor woman ! she could not but 
 have much perplexity. 
 
 Wise7nan. Yea, and poor children ! that ever 
 they were sent into the world as the fruit of 
 the loins and under the government of sucu a 
 father as Mr. Badman. 
 
 Attentive. You say right, for such childre-a 
 lie almost under all manner of disadvantage* ; 
 but we must say nothing, because this also is 
 the sovereign will of God. 
 
 Wiseman. We may not by any means object 
 against God, yet we may talk of the advantages 
 and disadvantages that children have by hav- 
 ing for their parents such as are either godly 
 or the contrary. 
 
 Attentive. You say right, we may so; and 
 pray now, since we are about it, speak some- 
 thing in brief unto it — that is, unto this : What 
 advantage those children have above others 
 that have for their parents such as indeed are 
 godly. 
 
 Wiseman. So I will ; only I must first pre- 
 mise these two or three things : 
 
 1. They have not the advantage of election 
 for their father's sake. 
 
 2. They are-born, as others, the children of 
 wrath, though they come of godly parents. 
 
 3. Grace comes not unto them as an inherit- 
 ance because they have godly parents. These 
 things premised, I shall now proceed : 
 
 1. The children of godly parents are the 
 children of many prayers; they are prayed 
 for before and prayed for after they are born ; 
 and the prayers of a godly father and godly 
 mother do much. 
 
 2. They have the advantage of what restraint 
 is possible from w^hat evils their j^arents see 
 them inclined to ; and that is a second mercy. 
 
 3. They have the advantage of godly instruc- 
 tion, and of being told which be and which be 
 not the right ways of the Lord. 
 
 4. They have also those ways commended 
 unto them and spoken well of in their hearing 
 that are good. 
 
 5. Such are also what may be kept out of 
 evil company, from evil books, and from being 
 taught the way of swearing, lying, and the like, 
 as sabbath-breaking and mocking at good men 
 and good things; and this is a very great 
 mercy. 
 
 6. They have also the benefit of a godly life 
 set before them doctrinally by their parents, 
 
LIFF. AM> DTCATH 
 
 anil that noctr'uic backed with a godly and 
 holy exHinpIo ; and tluse are vt'ry groat ad- 
 van tagi-t. 
 
 Now all tht'T'i.' advantages the children of 
 ungodly paront.H want, anil so arc more in dan- 
 ger of being carried away with the error of the 
 wicktxl. For ungodly parents neither pray 
 for their children, nor do nor can they heartily 
 in-ftruct them. They do nt>t after a g<Klly 
 manner restrain them from evil, nor do they 
 kc'<'p tluMU from evil company. They arc not 
 gricve<l at, nor yet (K» they forewarn their 
 children to beware of, such evil actions that 
 are an abomination to Cr«>d and to all gtMnl 
 men. They let their children brvak the sab- 
 bath, swear, lie, be wicke<l Jjnd vain. They 
 commend not to their children an holy life, 
 nor set a i;nod exuiiiple Itefore their eyes. No, 
 they do in all things contrary, estranging their 
 children what they can from the love of God 
 and all go«Kl men so smm as they are born. 
 Therefore it is a very great judgment of CJod 
 upon chihlren to be the ortspring of base and 
 ungiKlly men. 
 
 AttruUir. Well, but before we leave Mr. 
 liudman's wife and children, I have a mind, 
 if you plen.He, to inquire a little more after one 
 thing, the which I am sure you can satisfy 
 mo in. 
 
 ;: ,1/,. What is that? 
 
 r. You said aiwhile ago that this Mr. 
 iiadman would not M\f\'vr his wife to go out to 
 hear such godly ministers as she liked, but 
 eaid if she did she had as good never come 
 home any more. Did he often uirry it thus 
 to her? 
 
 WiMTinnn. He did nay so; he did often say 
 90. Tiiis I told you then, and had also then 
 told you more, but that other things put mc 
 
 Dllt. 
 
 Utentite. Well aaid; pray therefore now 
 gw on. 
 
 Wiionan. So I will. Upon a time she waa on 
 a Lord's day for goiii;; U* \ 
 Mr. Iiadman w:ls uiiwilliii_ 
 iiheaf that time, as it seems, di<i put on more 
 counigu than she was w«>nt ; and therefrire, 
 after nhe had spent upon him a great many 
 fair words and entreaties if perhaps she might 
 have prevailed by them, but all to no purpose 
 at all,- i '•he would ir'>. .> 
 
 deri>4l t;. : : I have an . 
 
 but aho a (iixl; my itoti has commande<i me, 
 and that U[>on pain of damnation, to hv a con- 
 tinual worshipper of him, and that in the way 
 of bii own ap[K>intnient : I have an husltand, 
 
 OF MR. n.hnkfX. 1 
 
 but also a soul, :iiiT^^tj}^_^>il|i^ili^it^-+rr> m,,:,- 
 unto me than all the world besules. This K«)nl 
 of mine I will ItMtk after, care for, and if I ean 
 provide it an heaven for its habitation. Yon 
 are commanded to love me as you love y. tur 
 own hotly, and so do I love you ; but I tell yon 
 true, I prefer my soul before all the n-orld, and 
 its wdvation I will seek. 
 
 At this, first he gave her an ugly wish, and 
 then fell itito a fearful rage, and swore more- 
 over that if she iThl go he would make both 
 her ami all her damnable brotherhood (ftirno 
 he was pleased to call them) to rejwnt their 
 coming thither. 
 
 At/aitire. Hut what shoulil lie »nati by 
 that? 
 
 W'Uemnn. You may easily guess what he 
 meant: he meant he would turn informer, an«l 
 so either weary out those that she loved from 
 meeting together to worship Ct(»d, or njake 
 them pay dearly for their so doing; the which, 
 if he ditl, he knew it would vex every vein of 
 her tender heart. 
 
 Affriifirr. Hut do you think Mr. Hadman 
 would have been so base? 
 
 Wi^niiftn. Truly he had malice and enmity 
 enough in his heart to do it, only he wjw a 
 tradesman ; also he know that he must live by 
 his neighbours, and so he had that little wit in 
 his anger that he refrained himself an<l did it 
 not. Hut, as I saitl, he had malice and envy 
 enough in his heart to have made him to do 
 it, only ho thought it would worst him in his 
 trade ; yet these three things he would be doing : 
 
 1. He would be puttiiig of others on to mo- 
 lest and abuse her friends; 
 
 2. He would be glad wln-n he heard th.nt 
 any mischief befell them; 
 
 .'{. .And would laugh at hor when he.«aw her 
 troubled for them. And now I hav.- t'lM vni 
 Mr. Hadman's way a.s to this. 
 
 AUenlivr. Hut was ho not afraid <'i in. ju.ij.- 
 menls of (tod that did fly about at tliat time? 
 
 I!' (H. He regariled not the judgment 
 y of (t«Ml, fr)r had he at all done that 
 heeoui<l not have <lone as he did. Hut wimi 
 judgments do you mean ? 
 
 AUentive. 8uch judgments that if >fr. Hnd- 
 man himM'tf had taken but s<iber notice of, 
 they might have made him hong down hri 
 ••an*. 
 
 Witeman. Why, have you heard of any »uch 
 pirsonii that the judgnicnta of itod have ovrr- 
 taken ? 
 
 Allnttivt. Y<ii, and so, I b««lieve, have jroo 
 ton, though you make ho nI range about it. 
 
M'wmafl. I have so indeed, to my astonish- 
 ment and wonder. 
 
 Ath-utive. Pray, therefore, if you please, 
 tell me what it is, as to this, that you know, 
 and then perhaps I may also say something 
 to you of the .-ame. 
 
 J®- WUeman. In our town there was one 
 W S., a man of a very wicked life ; and he, 
 when tliere seemed to be countenance given to 
 it, would needs turn informer. Well, so ke 
 did, and was as diligent in his business as most 
 of tiRin could be; he would watch of nights, 
 climb trees, and range the woods of days, if 
 possible to find out the meeters, for then they 
 wore forced to meet in th*e fields; yea, he 
 would curse them bitterly, and swear most 
 fearfully what -he would do to them when he 
 found tiiem. Well, after he had gone on like 
 a bi'dlam in his course awhile, and had done 
 gome mischiefs to the people, he was stricken 
 by the hand of God, and that in this terrible 
 manner: 
 
 1. Although he had his tongue naturally at 
 will, now he was taken with a foltering in his 
 Kpeeeh, and could not for weeks together speak 
 otherwise than just like a man that was 
 drunk. 
 
 2. Then he was taken with a drawling or 
 slabbering at his mouth, which slabber some- 
 times W()uld hang at his mouth welluigh half 
 vtty down to the ground. 
 
 3. Then he had such a weakness in the back 
 sinews of his neck that ofttimes he could not 
 l<>ok up before him, unless he clapped his hand 
 liard upon his forehead and held up his head 
 that way by strength of hand. 
 
 4. After this his speech went quite away, 
 and he could speak no more than a swine or a 
 bear. Therefore, like one of them, he would 
 gruntle and make an ugly noise, according as 
 ho was oflTended or pleased, or would have any 
 thing done. &c. 
 
 In this posture he continued for the space of 
 half u year or thereabouts, all the while other- 
 T wi.tc well and could go about his business, save 
 onfc that he had a fall from the bell as it 
 hantrs in our steeple, which it was a wonder it 
 did not kill him ; but after that he also walked 
 about until God had made a sufficient spec- 
 tacle of his judgment for his sin, and then on 
 a sudden he was stricken and died miser- 
 aibly ; and so there was an end of him and his 
 doings. 
 
 «^* I'll tell you of another. About four 
 miles from St. Neofs there was a gentleman 
 had a man, and he would needs be an in- 
 
 BUNYAN'S COMPLETE WORKS. 
 
 former ; and a lusty young man he was. Well, 
 an informer he was, and did much distress 
 some people, and had perfected his information 
 so effectually against some that tliere was 
 nothing further to do but for the constables to 
 make distress on the people, that he might 
 have their money or goods ; and, as I heard, 
 he hastened them much to do it. Now w^hile 
 he was in the heat of his work, as he stood 
 one day by the fireside, he had (it should seem) 
 a mind to a sop in the pan, (for the ^it was 
 then at the fire,) so he went to make one; but 
 behold a dog (some say his own favourite dog) 
 took distaste at something and immediately bit 
 his master by the leg; the which bite, not- 
 withstanding all the means that was used to 
 cure him, turned (as was said) to a gangrene ; 
 however, that wound was his death, and that a 
 dreadful one too, for my relater said that he 
 lay in such a condition by this bite (at the be- 
 ginning) till his flesh rotted from off him be- 
 fore he went out of the world. But what need 
 I instance in particular persons, when the 
 judgment of God against this kind of people 
 was made manifest, I think I may say, if not 
 in all, yet in most of the counties in England 
 where such poor creatures were? But I would, 
 if it had been the will of God, that neither I 
 nor anybody else could tell you more of these 
 stories — true stories that are neither lie Kor 
 romance. 
 
 Attentive. Well, I also heard of both of these 
 myself, and of more too as remarkable in their 
 kind as these, if I had any list to tell them ; 
 but let us leave those that are behind to others 
 or to the coming of Christ, w'ho then will 
 justify or condemn them as the merit of their 
 w^ork shall require ; or, if they repented and 
 found mercy, I shall be glad when I know it, 
 for I wish not a curse to the soul of mine 
 enemy. 
 
 Wiseman. There can be no pleasure in the 
 telling of such stories, though to hear of them 
 may do us a pleasure; they may put us in 
 mind that there is a God that judgeth in the 
 earth, and that doth not always forget nor defer 
 to hear the cry of the destitute; they also carry 
 along with them both caution and counsel to 
 those that are the survivors of such. Let us 
 tremble at the judgments of God, and be afraid 
 of sinning against him, and it shall be our pro- 
 tection. It shall go well wath them that fear 
 God, that fear before him. 
 
 Attentive. Well, sir, as you have intimated, 
 so I think we have in this place spoken enough 
 about these kind of men ; if you please, let us 
 
LIFE AND DEATH OF }fR. HA DMA y. 
 
 'jV 
 
 return agiiiu to Mr. Bailuuiii him^<elf, if you 
 have any more to say of him. 
 
 Wiseman, More! We Imve yet scarce thor- 
 . Highly began with any thing that we have 
 Baid. All the jiarticulars are in theni.selven so 
 full of badne-ss that we have rather only looked 
 in them than indeed said anything to them; 
 but we will pass thi-m anil i»riK-ee<l. Ynu have 
 heanl of the sins of his VDUth, of his appren- 
 tieeidtip, and how he set up and marrieil, and 
 what a life he hath led his wife; and n«>w I 
 will tell you more of his pranks. He had the 
 very knack of knavery. Had he, as I said be- 
 fore, been bound to servo an apprenticeship to 
 all tlu-se things, he couM not have been more 
 cunning, he could not have been more artilicial 
 at it. 
 
 Attentivf. Nor perhajw so artificially either; 
 for as none can teach goo«Iness like to (.Jod 
 hiuLself, so concerning sin and knavery none 
 can teach a man it like the devil, to wliom, as 
 I perceive, Mr. ISadman went to school from 
 his childhtxHl to the end of his life. I5ut pray, 
 sir, make a beginning. 
 
 Wiit-man. Well, so I will. You may re- 
 member that I told you what a contlition he 
 w:us in for money before he did marry, and 
 how he got a rich wife, with whose money he 
 paid his <lebtM. Now when he had pai<l his 
 debts, he having .some money left, he sets up 
 again as briskly jis ever, keojw a great shop, 
 drives a great trade, and runs again a great 
 way int<» debt ; but now, not intti the debt of 
 one or two, but into the debt of many, .so that 
 at last he came to owe some thousands of 
 p«jun<ls; and thus he went on for a hujg time. 
 And to pursue his encis the better, he begtin 
 now to study to please all men and to suit 
 him.<toIf to any company; he could now Ik* as 
 they, sjiy as they — that is, if he liste<l ; and 
 then he would list when he perceived that by 
 so doing he might either nuike them his cus- 
 tomers or hU creditors for his commodities. 
 If he dealt with hoiu>st men, (as with some 
 boDC8t men he did,) then he would be as they; 
 talk as they; seem to be soIht as they; talk 
 of justice and religion as they; and against 
 debauchery as they ; yea, and wouhl .stH-m to 
 tiiow a dislike of them that .<uiid, did, or were 
 otherwise than honest. 
 
 Again, when he did light among those that 
 were bad, then he would bo as they, but yet 
 more close and cautiously, except he were sure 
 of his company ; then he would carry it o|M^nly, 
 be as they; say Damn them! and, Sink them! 
 M tbey. If tbuy railed on gi>od men, ho could • 
 
 he; if they railed on religion, so could he; if 
 they talkeil beaistly, vainly, idly, so would he; 
 if they were for tlrinking, swearing, whoring, 
 or any the like villainies, so was he. This was 
 now the path that he trotl in, and could do all 
 as artificially as any nutn alive. And now he 
 thought hiuLself a perfect nnin ; he thought he 
 was always a boy till now. What think you 
 now of Mr. liailman? 
 
 Attentive. Think I Why, I think he was an 
 atheist, for no num but an atheist can do this. 
 I say, it CJinnot be but that the man that in 
 such as this Mr. liadman must bo a rank ami 
 vile atheist, for he that believi-s that there is 
 either (Jod or «Kril, heaven or hell, or death 
 and judgment after, eannot do jus .Mr. Madman 
 did. I mean, if he c(»uld do these things with- 
 out rcluctancy and check of con.science — yea, 
 if he had not sorrow and renj«»rse for such 
 abominable sins as these. 
 
 Wineimm. Nay, he was so far ofl" from the 
 reluctancies and remorse of con.scii-nee for 
 these things that he counteil them the excel- 
 lency of his attainments, the quintetuence of 
 his wit, his rare and singular virtut^, such as 
 but few besides himself could be the master of, 
 Theref<)re, as for those that made boggle and 
 stop at things, and that could not in conscience 
 and for fear of death and judgnunl do such 
 things as he, he would call them fo«ils and 
 nodilies, and charge them for being frighted 
 with the talk of unseen bugbears; and would 
 encourage them, if they would be men indeed, 
 to labour after the attainment of this his ex- 
 cellent art. He would oftentimes please him- 
 self with the thoughts of what he eould do in 
 this matter, saying, withiu himself, I can be 
 religious and irreligious; I can be any thing 
 or nothing ; I can swear and speak against 
 swearing; I can lie and speak against lying; 
 I can drink, be unclean, and defraud, and not 
 be troubled for it ; now I enjoy myself and am 
 master of mine own ways, and not they of me. 
 This I have attained with nuich .study, great 
 care, and more pains. Hut this his talk should 
 bo only with himself, to his wife, who he knc* 
 durst not divulge it, or among hi-* in)imale.H, 
 to whom he knew he might say any thing. 
 
 Attentive. Did I call him before an atheist'.' 
 I nuiy call him now a devil, or a man |mi»»- 
 sessed with one if not with nuiny. I think 
 tliat there cannot be foun<l in ever)- corner 
 such a one as tliis. True, it i-* wiid of King 
 Ahaz, "That he sinnc<l more and more;" and 
 of Ahab, "That he sold hims,lf to w.irk wick- 
 ednoos;" and of the men of S>dom, "Tltat 
 
ol.S 
 
 BUNTAN'S COMPLETE WOEKS. 
 exceedingly before the 
 
 they were siuiiei-s 
 
 Wlsaium. Au atheist he was no doubt, it 
 there be such a thing as an atheist in the 
 world; but for all his brags of perfection and 
 security in his wickedness, I believe that at 
 tiiufs God did let down fire from heaven into 
 his conscience. True, I believe he would 
 ,iuickli put it out again, and grow more des- 
 perate' and wicked afterward, but this also 
 '.urned to his destruction, as afterward you 
 miv hc-ai 
 
 Ijut I aui not of your mind to think that 
 tliore arc but few such in the world, except you 
 mean as to tiie degree of wickedness unto 
 which he had attained. For otherwise, no 
 doubt, there are abundance of such as he-^ 
 men of the same mind, of the same principles, 
 and of the same conscience, too, to put them 
 into practice. Yea. I believe that there are 
 many that are endeavouring to attain to the 
 same pitch of wickedness; and all of them are 
 sucIj as he in the judgment of the law, nor will 
 their want of hellish wit to attain thereto ex- 
 cuse them at the day of judgment. You know 
 that in all science some are more arch than 
 others ; and so it is in the art, as well as in the 
 practice, of wickedness ; some are twofold and 
 some sevenfold more the children of hell than 
 others, (and yet all the children of hell,) else 
 they would all be masters, and none scholars, 
 in the school of wickedness. But there must 
 bt- masters, and there must be learners; Mr. 
 Dadman was a master in this art, and there- 
 fore it follows that he must be an arch and 
 chief one in that mystery. 
 
 Attentive. You are in the right, for I per- 
 ceive that some men, though they desire it, 
 cannot be so arch in the practice thereof as 
 others, but are (as I suppose they call them) 
 fools and dunces to the rest; their heads and 
 cjipacities will not serve them to act and do so 
 wickedly. But Mr. Badman wanted not a 
 wicked head to contrive, as well as a wicked 
 licart to <lo, this wickedness. 
 
 Wiseman. True; but yet, I say, such men 
 ihall at the day of judgment be judged, not 
 oi ly for what they are, but also for what they 
 w.tuM I.e; fi.r if the thought of foolishness is 
 .•>in,-<loul)tless the desire of foolishness is more 
 sin, and if the desire be more, the endeavour 
 after it must needs be more and more. He 
 then, that is not an artificial atheist and trans- 
 gressor, yet if he desires to be so, if he endeav- 
 ■ lureth to be so, he shall be judged and con- 
 demned to hell for such an one ; for the law 
 
 judgeth men, as I said, according to what they 
 w^ould be. " He that looketh upon a woman 
 to lust after her, hath committed adultery with 
 her already in his heart." By the same rule, 
 he that would steal, doth steal ; he that would 
 cheat, doth cheat ; he that would swear, doth 
 swear ; and he that would commit adultery, doth 
 do so ; for God judgeth men according to the 
 working of their minds ; and saith, " As he 
 thinketh, so he is." That is, so he is in his 
 heart, in his intentions, in his desires, in his 
 endeavours ; and God's law, I say, lays hold c f 
 the desires, intentions, and endeavours, even 
 as it lays hold of the act of -wickedness itself. 
 A man, then, that desires to be as bad as Mr. 
 Badman, (and desires to be so wicked have 
 many in their hearts,) though he never attains 
 to that proficiency in wickedness as he, shall 
 yet be judged for as bad a man as he, because 
 it was his in his desires to be such a wicked 
 one. 
 
 Attentive. But this height of wickedness in 
 Mr. Badman wall not get out of my mind. 
 This hard, desperate, or — what shall I call it ? 
 — diabolical frame of heart was in him a foun- 
 dation, a groundwork to all acts and deeds that 
 were evil. 
 
 WUeman. The heart, and the desperate wick- 
 edness of it, is the foundation and groundwork 
 of all. Atheism professed and practical both 
 spring out of the heart, yea, and all manner of 
 evil besides. For they be not bad deeds that 
 make a bad man, but he is already a bad man 
 that doth bad deeds. A man must be wicked 
 before he can do wickedness. "Wickedness 
 proceedeth from the wicked. It is an evil 
 tree that bears evil fruit. Men gather no 
 grapes of thorns; the heart, therefore, must be 
 evil before the man can do evil, and good be- 
 fore the man doth good." 
 
 Attentive. Now I see the reason w'hy Mr, 
 Badman was so base as to get a wife by dis- 
 simulation, and to abuse her so like a villain 
 when he had got her ; it was because he was 
 before, by a wicked heart, prepared to act 
 wickedness. 
 
 Wiseman. Yom may be sure of it ; " for fri.in 
 within, out of the heart of man, proceedeth 
 evil thoughts, adulteries, fornications, murders, 
 thefts, covetousness, wickedness, deceit, lasciv- 
 iousness, an evil eye, blasphemy, pride, foolish- 
 ness ; all these things come from within, and 
 defile a man." And a man, as his naughty 
 mind inclines him, makes use of these, or any 
 of these, to gratify his lusts, to promote hia 
 designs, to revenge his malice, to enrich or to 
 
LIFE AND DEATH OF Mn. BAILUAX. 
 
 519 
 
 •ixallow himsflf in the foolish ploasurt-s ami 
 (•astitiios of this life; and all tlu-se tliil Mr. 
 liadinan do, even to the utmost, if either opjtor- 
 lunity, or piu-se, or perfidiousness would IkIji 
 liiin to the obtaining of luH jiurixxse. 
 
 Aflcnfire. Purse I Why, he could not hut 
 have a i>ur*e to do almost what he would, 
 haviiiir mai ied a wife with so umeh money. 
 
 W'tMiitan. lliild you there! Some of Mr. 
 Hadman's sins were costly, as his drinking and 
 lewdn»*ss, and keeping other bail company, 
 though he was a man that had ways too many 
 to get money, as well as ways too many t<» 
 Bpend it. 
 
 Attfulivr. Had he then such a good trade, 
 for all he was such a bad man? (.)r was his 
 calling HO gainful to him as always to keep his 
 purse full, thougli he was himself a great 
 spender ? 
 
 n'iV-v;/i.f;i. No; it was not his trade that did 
 it, thouijli he had a pretty trade too. He had 
 another way to get money, and that by the 
 liatful and the pocketful at a time. 
 
 A/teittivf. Why, I trow he wjis no highway- 
 iii.m, was he? 
 
 iriV//j«/n. I will be sparing in my speech lus 
 to that, tnough some have muttered as if he 
 eould riile out now and then, about nobody but 
 himself knew what, over night, and come homo 
 all ilirty and weary ne.\t luorning. But this is 
 not the thing I aim at. 
 
 Atfnttivr. Tray let me know it, if yon think 
 it convenient tliat I should. 
 
 W'l'riii,:,!. I will tell you. It was this: he 
 had an art to break, ami get hats full of 
 ninti. y by breaking. 
 
 Attcntice. Hut what do you mean by .Mr. 
 Hadman's breaking? You 8pc:ik niy.->tically, 
 do you not ? 
 
 Wiseman. No, no; I speak plainly; or, if 
 yi>ii will have it in plainer it is this: 
 
 When Mr. I'adman had sw ml thrown 
 
 away most of his wife's portion, he began to 
 feel that he could not much longer stand U|k>ii 
 his legs ill Ihis course of life and ki-ep up his 
 traJe and repute (silch :is he had) in the 
 World, but by the new engine of bn-uking. 
 Wh.Ti'fore, upon a time he gi\ 
 (tuddi-n rush into several meii - 
 value of al)out four or five thousand |M>unds, 
 driving, at the same tinic, a very great trade 
 by ttclling many things for Ie«s than they co*t 
 hir- • • ?iim cui«tom, therewith to blind his 
 cr >'S. His erediton*. therefore, •u-.-- 
 
 ing tli.i: he bail a great employ, and drejn 
 Uiat it must needs at length turn to a > 
 
 good account to them, trusted him freely with- 
 out mistrust, and so did others too, to the valuo 
 of what was mentioned before. Well, when 
 Mr. Uadman had well feathered his nest with 
 other men's gomls and money, after a littlo 
 tinie he breaks. And by and by it is noised 
 abroail that Mr. Iludman had shut up hiii 
 shop, was gone, and could trade no longer. 
 Now, by the time his breaking had come to 
 his creditors' ears he had by craft and knavery 
 made so sure of what he had that his creditors 
 could not touch a penny. Well, when he had 
 done, he sent his mournful, KUgared htters to 
 his creditf)rs t<» i«'t them understand what had 
 hHpj>encd unto him, and desired them not to 
 be severe with him, for he bore towards all 
 men an honest mind, and would pay ho far an 
 he was able. Now be sends his letters by a 
 man confeilerate with him, who could make 
 both the wor.-.t and the best of Mr. iSaiiman's 
 case — the best for Mr. IJadman and the worst 
 for his creilitors. So when he comes to them 
 he both bemoans them and condoles Mr. liad- 
 man's condition ; telling of them that without 
 a speedy bringing of things to a conclusion, 
 Mr. Badmaii would be able to make tiicm no 
 satisfaction, bnt at pre.nent he botli could and 
 would, and that to the utmost of his power; 
 and to that end hi- di>sired that they would 
 come over to him. Well, his creditors appoint 
 him a time and come over; and he meanwhile 
 authorizes another to treat with them, but will 
 not be seen him>elf, iinlcM it was on a Sunday, 
 lest they should snap him with a writ. So bio 
 deputed friend treats with them about their 
 concerns with Mr. Hadnian, tir>t telling them 
 of the great care that Mr. Hadman took to sat- 
 isfy them and all men for what-socvcr he owed 
 as far as in him lay, and how little he thought 
 awhile since to be in this low condition. Ho 
 )>leaded a.W> the greatness of his charge, the 
 grealne>«s of taxes, the badm-ss of the trmt-s, 
 and the great losses that he ha<l by many of 
 his customers, some of which died in bis debt, 
 others were run away, an«l as for many that 
 were alive, he never expected a farthing from 
 
 I tln»ni. Y«'t nevertheless he would nbow him- 
 -t man, and would pay :is I'ar :lh he 
 :id if they were willing to i ouie to" 
 terms, he would make a coni|Hi>ition' with 
 
 I them, for he was not able to pay theui all. 
 The cri*diton« lisked what ho would give. It 
 
 , was replied, Half a crown in the |>ound: at 
 
 i »bi« tbey beiran to hull* and he lo remw hia 
 lit and entreaty; but the crulilorr 
 not hear, and ho for that time theif 
 
520 
 
 BUyYAN'S C03IPLETE WORKS. 
 
 meeting without success broke up. But after 
 his creditors were in cool blood and admitting 
 of second thoughts, and fearing lest delays 
 should make them lose all, they admit of a 
 second debate, come together again, and by 
 manv words and great ado they obtain five 
 Bhillings in the pound. So the money was pro- 
 daced,''releases and discharges drawn, signed, 
 and Healed, book.s crossed, and all things con- 
 firmed ; and then Mr. Badnian can put his 
 bead out of dooi-s again, and be a better man 
 than wiien he shut up shop by several thou- 
 Bunds of pounds. 
 
 Atlcntivi: And did he do thus indeed? 
 Wiicman. Yes, once and again. I think he 
 broke twice or thrice. 
 
 Attentive. And did he do it before he had 
 need to do it ? 
 
 Wimnan. Need! What do you mean by 
 need? There is no need at any time for a 
 man to play the knave. He did it of a wicked 
 mind, to defraud and beguile his creditors; he 
 iiad wherewithal of his father, and also by his 
 wife, to have lived upon, with lawful labour, 
 like an honest man. He had also when he 
 made this wicked break (though he had been 
 a profuse and prodigal spender) to have paid 
 liis creditors their own to a farthing. But 
 had he done so he had not done like himself, 
 like Mr. Badman ; had he, I say, dealt like an 
 honest man, he had then gone out of Mr. Bad- 
 man's road. He did it, therefore, of a dishon- 
 est mind and to a wicked end — to wit, that he 
 might have wherewithal, howsoever unlaw- 
 fully gotten, to follow his cups and queans, 
 and to live in the swing of his lusts, even as 
 he did before. 
 
 Attentive. Why, this was a mere cheat. 
 Wiseman. It was a cheat indeed. This way 
 of breaking is nothing else but a more ueat 
 way of thieving, of picking of pockets, of 
 breaking open of shops, and of taking from 
 men what one has nothing to do with. But 
 thon^'h it seems easy, it is hard to learn ; 
 uo man tiiat hath conscience to God or man 
 car> ever be his craftmaster in this hellish 
 art. 
 
 Attentive. Oh, sir, what a wicked man was 
 this! 
 
 Wij>nnnn. A wicked man indeed. By this 
 art he could tell how to make men send their 
 goods to his shop, and then be glad to take a 
 penny for that which he had promised, before 
 it came thither, to give them a groat ; I say he 
 could ni.ike them glad to take a crown for a 
 pound's worth, and a tliousand for that for 
 
 which he had promised before to give them 
 four thousand pounds. 
 
 Atteiiiive. This argueth that Mr. Badman 
 had but little conscience. 
 
 Wiseman. This argueth that Mr. Badman 
 bad no conscience at all ; for conscience, the 
 last spark of a good conscience, cannot endure 
 this. 
 
 Attentive. Before we go any further in Mr, 
 Badman's matters, let me desire y n if you 
 please, to give me an answer to these ! wo que*' 
 tions : 
 
 1. What do you find in the word of God 
 against sucli a practice as this of Mr. Bad- 
 man's is ? 
 
 2. What would you have a man do that is 
 in his creditor's debt, and can neither pay him 
 what he owes him nor go on in a trade any 
 longer ? 
 
 Wiseman. I will answer you as well as I can. 
 And first to the first of your questions — to wit, 
 What I find in the word of God against sucli a 
 practice as this of Mr. Badman's is ? 
 
 Answer. The word of God doth forbid this 
 wickedness, and to make it the more odious in 
 our eyes it joins it with theft and robbery: 
 "Thou shalt not," says God, "defraud thy 
 neighbour, nor rob him." Thou shalt not de- 
 fraud — that is, deceive or beguile. Now, thus 
 to break is to defraud, deceive and beguile, 
 which is, as you see, forbidden by the God of 
 heaven. " Thou shalt not defraud thy neigh- 
 bour, nor rob him." It is a kind of theft and 
 robbery thus to defraud and beguile. It is a 
 vile robbing of his shop and picking of his 
 pocket; a thing odious to reason and con- 
 science and contrary to the law of nature. It 
 is a designed piece of wickedness, and there- 
 fore a double sin, A man cannot do this great 
 wickedness on a sudden and through a violent 
 assault of Satan. He that will commit this 
 sin must have time to deliberate, that by in- 
 vention he may make it formidable xnd that 
 with lies and high dissimulatioL, He that 
 commits this wickedness must first hatch it 
 upon his bed, beat his head about it, and lay 
 his plot strong ; so that to the completing of 
 such a wickedness there must be adjoined 
 many sins, and that they too must go hand in 
 hand until it be completed. But what saith 
 the Scripture ? — " Let no man go beyond and 
 defraud his brother in any matter, because tht. 
 Lord is the avenger of all such." But this 
 kind of breaking is a going beyond my 
 brother; this is a compassing of him about, 
 that I may catch him in my net, and, as I said. 
 
LTFE AND DEATH OF MR. BADMAX. 
 
 521 
 
 an art to rob my brother and to pick hU j^ocket, 
 and that with Wm con:«cnt, wliioh doth not 
 therefore mitigate, but so much the more mag- 
 nify and make mlious the otlence. For men 
 that are thus wilily abiueil cannot help thi-m- 
 Bclve:*; tliey are taken in a deceitful net. Ikit 
 God will here conci-rii himself; ho will be the 
 avenger, he will be the avenger of all such, 
 either here or in another world. 
 
 And this the apostle testifien where hc»nith, 
 " But he that doeth wrong shall receive for the 
 wrong which he hath done; and there in no 
 respect of persons ;" that is, there is no man, 
 be he what he will, if he be guilty of this sin 
 of going beyond, of beguiling of, and doing 
 wrong to his brother, but Ciod will call him to 
 an account for it, and will pay him with 
 vengeance for it too, for there is no respect of 
 persons. 
 
 I might add that this sin of wronging, of 
 going beyonil and defrauding of my neighbour 
 is like that first prank that the devil played 
 with our first parent.s, (ils the altar that Uriah 
 built for Ahaz was taken from the fashion of 
 that that stood at Damascus, to be the very 
 pattern of it.) The serpent beguile*! me, says 
 Eve; Mr. Badman beguiles his creditors. The 
 serpent begnile<l Kvu with lying promises of 
 pain ; so did Mr. Badman beguile his creditors. 
 The serpent saiil one thing and meant another 
 when he beguiled Eve; and so did Mr. Bad- 
 man when he beguiled his creditors. 
 
 Th.nt man, therefore, that doth thus deceive 
 and beiTuile hi- : " ' ' r imitateth the devil ; 
 he taki th hi- ex . ;ii him, and not from 
 
 (i<xl, the word, or good men; and this did Mr. 
 lUidman. 
 
 And now to your second question — to wit, 
 What I would have a man do that is in his 
 creditor's debt, and that can neither i»ay him 
 nor go on in a trade any longer? 
 
 AnJiirrr. First of all, if this be his case, and 
 he knows it, let him not run one penny further 
 in his creditor's debt, for that cannot be done 
 with good conscience. He that knows he can- 
 not pay, and yet will run into debt, d«H^ know- 
 ingly wrong and defraud his neighlKiur, and 
 falls under that sentence of the word of (,}<k1, 
 " The wicked Ixirroweth, and p:iyeth not ' 
 a_'iiiii ;" yea, worse, he borrows, though at the 
 very same lime he knows that he cannot pay 
 again. He doth ahto craftily take aw.ay what 
 is his neighbftur's. That is therefore the first 
 thing that I rould propound to such, Ix't him 
 not nin any further into his cre<litor's debt. 
 
 t^condly. After thia let him consider how 
 
 and by what means he wa.s brought into such 
 a condition that he could not pay his just 
 debts — to wit, whether it wa.s by his own re- 
 missness in his calling, by living too high in 
 diet or apparel, by lending too lavishly that 
 which wjLs none of his own, to his |o>s, or 
 whether by the immediate hand and judgment 
 
 of (_io<l. 
 
 If by searching he finds that this is con.f 
 ujmn him through remissncm in his calling, 
 extravagancies in hLs family or the like, let 
 him labour for a sense of his sin and wicked- 
 ness, for he hiLssinne<l against the Loni — firut, 
 in his being slotht'ul in busiiu-ss, and in not 
 proviiling, to wit, of his own, by the sweat of 
 his brows or other honest ways, for those of hia 
 own house. And secon«lly, in being lavishing 
 in diet and apparel in the family, or in lending 
 to others that which w:ls none of his own. 
 This cannot be done with good conscience; it 
 is both against reiLson ami nature, and there- 
 fore must be a sin against Oo«i. I say therefore, 
 if thus this debtor hath done, if ever he would 
 live quietly in conscience and comfortably in 
 his condition for the future, let him humble 
 himself before God and repent of this Iiis 
 wickedness; for "ho that is slothful in his 
 work is brother to him that is a great waster." 
 To be slothful and a waster too is to be, as it 
 were, a double sinner. 
 
 But again, as this man should inquire into 
 these things, so he should also into this : How 
 came I into this way of dealing in which I 
 have now miscarried? Is it a way that my 
 parents brought me up in, put me apprentice 
 to, or that by Providence I was first thrust 
 into? Or is it a way into which I have twisted 
 myself, as not being contented with my first 
 lot that by God and my parents I was ciust 
 into? This ought duly to be considertKl; and 
 if upon a search a man shall find that he is out 
 of the place an<l calling into which he w:ls put 
 by his parents or the providence of (tod. and 
 ha-s miscarried in a new w;iy, which, through 
 pride and dislike of his first state, he has chose 
 rather to embrace, his miscarriage Is his tin, 
 the fruit of his pride, and a token of the judg- 
 ment of God upon him for his leaving of his 
 fin«t state. And for this he ought, as for the 
 former, to be humble and penitent before the 
 Lord. 
 
 But If by search he finds that his |>overt7 
 came by none of thi-se — if by honest «earch 
 he find* it so, and can say with good con- 
 science, I went not out of my place and '•tato in 
 which God by his providence had put me, but 
 
622 
 
 BUNYAN'S COMPLETE WORKS. 
 
 have abode with God in the calling wherein I 
 waa called, and have wrought hard and fared 
 meanlv, been civilly apparelled, and have not 
 directly or indirectly made away with my 
 oredito'rs* goods— then has his fall come upon 
 him by the immediate hand of God, whether 
 by visible or invisible ways. For sometimes 
 it comes by visible ways— to wit, by fire, by 
 thieves, by loss of cattle, or the wickedness of 
 ginfiil dealers, &c., and sometimes by means 
 ln«isible, and then no man knows how; we 
 only see things are going, but cannot see by 
 what way they go. Well, now suppose that a 
 n<:in by the immediate hand of God is brought 
 to a morsel of bread, what must he do now ? 
 
 I answer, his surest way is still to think that 
 this is the fruit of some sin ; though possibly 
 not sin in the management of his calling, yet 
 of some other sin. " God casteth away the 
 substance of the wicked." Therefore let him 
 Ktill humble himself before his God, because 
 his hand is upon him, and say. What sin is 
 this for which the hand of God is upon me? 
 And let him be diligent to find it out, for some 
 sin is the cause of thisjudgment ; for God " doth 
 nitt willingly grieve nor afflict the children of 
 men," Either thy heart is too much set upon 
 the world, or religion is too much neglected in 
 thy family, or something. There is a snake in 
 the grass, a worm in the gourd, some sin in 
 thy bosom, for the sake of which God doth 
 thus deal with thee. 
 
 Thirdly. This thus done, let that man again 
 consider thus with himself: Perhaps God is 
 now changing of my condition aud state in the 
 world; he has let me live in foshion, in ful- 
 ness, and abundance of worldly glory, aud I 
 did not to his glory improve as I should that 
 his good dispensation to me. But when I 
 lived in full and fat pasture I did there lift up 
 the heel. Therefore he will now turn me into 
 hard commons, that with leanness, and hunger, 
 and meanness, and want I may spend the rest 
 of my days. But let him do this without 
 murmuring and repining; let him do it in a 
 godly manner, submitting himself to the judg- 
 ment of God. " Let the rich rejoice in that 
 he i.s made low." 
 
 This is duty, and it may be privilege, to 
 those that arc under tins hand of God. And 
 for thy encouragement to this hard work (for 
 this is a hard work) consider of these four 
 things: 
 
 1. This is right lying down under God's 
 hand, and tne way to be exalted in God's time; 
 when God would have Job embrace the dung- 
 
 hill, he embraces it and says, "The I ord giv- 
 eth, and the Lord hath taken away, blessed be 
 the name of the Lord." 
 
 2. Consider that there are blessings also that 
 attend a low condition, more than all the world 
 are aware of. A poor condition has prevent 
 ing mercy attending of it. The poor, because 
 they are poor, are not capable of sinning 
 against God as the rich man does. 
 
 3. The poor can more clearly see himself 
 preserved by the providence of God than the 
 rich, for he trusteth in the abundance of hia 
 riches. 
 
 4. It may be God has made thee poor be- 
 cause be would make thee rich : " Hearken, 
 my beloved brethren, hath not God chosen the 
 poor of this world, rich in faith, and heirs of 
 a kingdom which God hath promised to them 
 that love him ?." 
 
 I am persuaded if men upon whom this 
 hand of God is would thus quietly lie down 
 and humble themselves under it, they would 
 find more peace, yea, more blessing of God, 
 attending them in it than the most of men are 
 aware of. But this is an hard chapter, and 
 therefore I do not expect that many should 
 either read it with pleasure or desire to take 
 my counsel. 
 
 Having thus spoken to the broken man with 
 reference to his own self, I will now speak to 
 him as he stands related to his creditors. 
 
 In the next place, therefore, let him fall 
 upon the most honest way of dealing Avith his 
 creditors, and that I think must be this : 
 
 First. Let him timely make them acquainted 
 with his condition, and also to do them these 
 three things : 
 
 1. Let him heartily and unfeignedly ask 
 them forgiveness for the wrong that he has 
 done them. 
 
 2. Let him proffer them all, and the whole 
 all, that ever he has in the world ; let him hide 
 nothing, let him strip himself to his raiment 
 for them ; let him not keep a ring, a sjioon, or 
 any thing from them. 
 
 3. If none of these two will satisfy them, let 
 him proffer them his body to be at their dis- 
 posal — to wit, either to abide imprisonment at 
 their pleasure or to be at their service, till by 
 labour and travail he hath made them such 
 amends as they in reason think fit; only re- 
 serving something for the succour of his poor, 
 distressed ftimily out of his labour, which in 
 reason, and conscience, and nature he is bound 
 also to take care of. Thus shall he make them 
 what amends he is able for the wrong that he 
 
LIFE ASD DEATH UF Mt:. J;aJ>MAX. 
 
 523 
 
 Lath doiit tiieia in Wiisting and spending their 
 estates. 
 
 By thus doing l»o submits hiniself to God's 
 rod, cumuiits himself tu tlie disposal of Ids 
 providence ; yea, by thus doing he casteth tlie 
 lot of his present aud future condition into the 
 lap of his creditors, ami leaves the whole dis- 
 posal thereof to the Lord, even as he shall 
 unler and incline their hearts to do with them. 
 And let that be either to forgive him or to take 
 that which he hath for satisfaction, or to lay 
 his body und.-r atllictiou, this way or that, ac- 
 cording to law — can he, I say, thus leave the 
 whole to Ci«>d, let the i>-iiue be what it will, 
 that wan shall have peace in his mind after- 
 wards. And thecomf«*rt!s of that state (which 
 will be the comforts that attend c<|uity, justice, 
 and duty) will be more unto him, because 
 more according to godliness, than can be the 
 comforts that are the fruits of injustice, fraud- 
 ulency, and deceiu Ik»ides, this is the way to 
 engage Gotl to favour him by the sentence of 
 his creditors, (for he can entreat them to use 
 him kindly,) and he will do it when his ways 
 are pleasing in his sight: "When a num's 
 ways please the Lord, his enemies shall be at 
 peace with him.'' And surely for a man to 
 seek to make restitution for wrongs done to 
 the utmost of his power, by what he is, has, 
 and enjoys in this world, is the best way, in 
 that capacity and with reference to that thing, 
 that a man can at this time be found active in. 
 
 But he that doth otherwise abides in his sin, 
 refuses to be disposed of by the providence of 
 God, chooseth an high estate, though not at- 
 tained in GtHl's way, when God's will is that 
 he should descend into a low one; yea, he des- 
 per.itely s;iith in his heart and actions, I will 
 be mine own chooser, and that in mine own 
 way, whatever happens or follows thereupon. 
 
 Attentive. You have said well, in my mind. 
 But suppose, now, that Mr. Iliidman was here, 
 could he not object as to what you have said, 
 myin?. <io and teach your brethren that are 
 t this les.son, for they, ns I am, are 
 
 breaking, yea, I am apt to think, of 
 lint which you call my knavish way of break- 
 ing- to wit, of breaking before they have need 
 to break. But if not so. yet they are guilty of 
 negle<-t in their rail, of 11. ' 'i. r, both in 
 fare and appar-l. thnn t: or income 
 
 will iiut itii-s do break all 
 
 the w . . ^ ; and that they have 
 
 the art to plead for a com|HMition is very well 
 known to men ; and that it b u.Hual with them 
 tu hid? t-.rlr linen, their plate, their jewels 
 
 (and, it is to be thought, sometime* money and 
 goods besides) is as common as four eggs a 
 penny. And thus they beguile men, deUmcn 
 their consciences, sin against their profession, 
 and make, it is to be feartnl, their lusts in all 
 this, and the fultilling of them their end I 
 say, if Mr. Hadman wjw here to object Inus 
 unto you, what would be your reply? 
 
 )VUeiiuiii. What! Why I would .^ay, I ho|>e 
 no good man, no man of good eonscimce, no 
 man that either fearelh (Jod, regardeth the 
 credit of religion, the peace of IiihI's |HK)ple, or 
 the .salvation of his own .'uml, will do thus. 
 
 rrofes.sors, such perhaiM there may be, and 
 who upon earth can help it? Jades there bo 
 of all cohmrs. If nun will proicv., and m:ik.« 
 their profession a stalking-lior>e to l^ 
 their neighbours of their estates, jls Mr. i . 
 man himself did when he beguiled her that 
 now is with sorrow his wife, who can help itf 
 The churches of old were pestered with such, 
 and therefore no marvel if these perilous, dilK- 
 cult times be .so. But mark how the apo.Htlc 
 words it: ">«ay, you do wrong and defraud, 
 and that your brethren. Know ye not that 
 the unrigliteous shall not inherit the kingdom 
 of God ? Be not deceived ; neither fornicators, 
 nor idolaters, nor adulterers, nor elleminate, 
 nor abusers of themselves with mankintl, nor 
 thieves, nor covetous, nor drunkards, n<»r re- 
 vilers, nor extortioners, shall inherit the king- 
 dom of GtKl."' 
 
 None of these shall be saved in this state, 
 nor shall profession deliver them from the 
 censure of the godly when they shall be mani 
 fest such to be. But their profesaion we can 
 not hel|>; how can we help it if men should 
 ascribe to them.selves the title of holy ones, 
 gixlly ones, zealous «»ne.s, self-denying ones, or 
 any other such glorious titles? And while 
 they thus call themselves, should they be the 
 veriest rogues for all evil, sin, villainy imagin- 
 able, who can helj» it? True, they are a - 
 dal to religion, a grief to the honc-^t-ht .. 
 an olfence to the world, and a stumbling-slono 
 to the weak ; and these oHences have come, do 
 come, and will come, do what all the world 
 can, ''but woe be to them through whom they 
 come." Let such professors, therefore, be di»- 
 owned by all tn. i 
 reckoned aiuoii. 
 
 which by such arlion-t (hi t niuol rvwUible. 
 They are .Mr. mdman's kindred. 
 
 For they are a shnmc to religion ; I i»ay, 
 these stithy, rob-ehop, pickp<H-ket men, they 
 arc a shame to religion, aud religious men 
 
524 
 
 BUNYAN'S COMPLETE WORKS. 
 
 should be ashamed of them. God puts such 
 an one among the fools of the world; therefore 
 let not Christians put them among those that 
 are wLse for heaven : " As the partridge sitteth 
 en eggs and hatcheth them not, so he that get- 
 teth riches, and not by right, shall leave them 
 in the midst of his days, and at his end shall 
 be a fool ■' And the man under consideration 
 in oiie of these, and therefore must look to fall 
 by this judgment. 
 
 A professor, and practise such villainies as 
 these I Such an one is not worthy to bear that 
 name any longer. We may say to such, as the 
 prophet spake to their like— to wit, to the re- 
 bellious that were in the house of Israel — "Go 
 ye, serve every man his idols," if you will not 
 hearken to the law and testament of God to 
 lead your lives hereafter, "but pollute God's 
 holy name no more with your gifts and with 
 your idols." 
 
 Go, professors, go ; leave off profession, un- 
 less you will lead your lives according to your 
 profession. Better never profess than make 
 profession a stalking-horse to sin, deceit, to the 
 devil, and hell. 
 
 The ground and rules of religion allow not 
 any such thing. "Receive us," says the apos- 
 tle : " we have wronged no man, we have cor- 
 rupted no man, we have defrauded no man;" 
 intimating that those that are guilty of wrong- 
 ing, corrupting, or defrauding of any should 
 not be admitted to the fellowship of saints, no, 
 nor into the common catalogue of brethren 
 with them. 
 
 Nor can men, with all their rhetoric and 
 eloquent speaking, prove themselves fit for the 
 kingdom of heaven or men of good conscience 
 on earth. Oh that godly plea of Samuel! 
 " Behold here I am," says he : " witness against 
 me, before the Lord, and before his anointed, 
 whose ox have I taken, or whose ass have I 
 taken ; or whom have I defrauded, whom have 
 I oppres-^ed," &c. This was to do like a man 
 of gooti conscience indeed ; and in this his ap- 
 j>eal he W!l>< so justified in the consciences of 
 the whole congregation that they could not but 
 with one voice, as with one mouth, break out 
 jointly and say, "Thou hast not defrauded us, 
 nor oppressed us." 
 
 A professor, and defraud ! Away with him ! 
 A professor should not owe any man any thing 
 but love. A professor .>^hould provide things 
 not of other men's, but of his own, of his own 
 ho nest getting, and that not only in the sight 
 . jf God, but of all men, that he may adorn the 
 doctrine of Goc^ our Saviour in all thinjrs. 
 
 Attentive. But suppose God should blow ii p&n 
 a professor in his estate and calling, and he 
 should be run out before he is aware, must he 
 be accounted to be like Mr. Badman, and lie 
 under the same reproach as he ? 
 
 Wiseman. No, if he hath dutifully done what 
 he could to avoid it. It is possible for a ship 
 to sink at sea notwithstanding the most faith- 
 ful endeavour of the most skilful pilot under 
 heaven. And thus, as I suppose, it was with 
 the prophet that left his wife in debt, to the 
 hazarding the slaveiy of her children by the 
 creditors. He was no profuse man, nor one 
 that was given to defraud, for the text says, 
 " he feareth the Lord," yet, as I said, he waa 
 run out more than he could pay. 
 
 If God would blow upon a man, -who can 
 help it ? And he v/ill do so sometimes, because 
 he will change dispensations with men, and 
 because he will try their graces ; yea, also be- 
 cause he will overthrow the wicked with hia 
 judgments ; and all these things are seen in 
 Job. But then the consideration of this should 
 bid men have a care that they be honest, lest 
 this comes upon them for their sin. It should 
 also bid them beware of launching further into 
 the world than in an honest way by ordinary 
 means they can godlily retreat ; for the further 
 in the greater the fall. It should also teach 
 them to beg of God his blessing upon their 
 endeavours. And it should put upon them a 
 diligent looking to their steps, that if in their 
 going they should hear the ice cijack they may 
 timely go back again. 
 
 These things considered and duly put in 
 practice, if God will blow upon a man, then 
 let him be content, and with Job embrace the 
 dunghill ; let him give unto all their dues/ and 
 not fight against the providence of God, bui 
 humble himself rather under his mighty hand, 
 which comes to strip him naked and bare ; for 
 he that doth otherwise fights against God, and 
 declares that he is a stranger to that of Paul : 
 " I know both how to be abased, and I know 
 how to abound ; everyw^here and in all things 
 I am instructed both to be full and to be hungry, 
 both to abound and to suffer need." 
 
 Attentive. But Mr. Badman would not, I be- 
 lieve, have put this difference betwixt things 
 feigned and those that fall of necessity 
 
 Wiseman. If he will not, God will, conscience 
 will ; and that not thine own only, but the con- 
 sciences of all those that have seen the way and 
 that have known the truth of the condition of 
 such an one. 
 
 Attentive. Well, let us at this time leave 
 
LIFE AXD UFA Til OF MR. BAD. VAX. 
 
 525 
 
 tnis matter, and return again to Mr. Bad- 
 man. 
 
 Wiseman. With all my heart will I proceed 
 to give you a relation of what is yet behind of 
 liis life, in order to our diwourse of his death. 
 
 Aitaitive. IJut pray do it with as niueh brev- 
 ity iw you ean. 
 
 U'<V//i/i/i. Why, an- you weary of my re- 
 hiliiig of things? 
 
 Atlenlive. No, but it pleiuses me to hoar a 
 great deal in a few wonls. 
 
 Wt»eman. I profi>!M my.nelf not an artist in 
 tliat way. l>ut yi-t, iw brieHy jls I ean, I will p:iss 
 througli what of his life is luhiiid; and again 
 I shall begin with his frauduh-nt dealing (as 
 iiofore I have showitl with his en-ditors, so 
 now) with his customers, and tiio.'«e that he 
 hail otherwise to deal withal. 
 
 He dealt by deceitful weights and measures. 
 He kept weights to buy by and weights lo sell 
 l>y ; nu'asures to buy by and meiusures to sell 
 by ; those he bought by wore too big, those 
 that he sold by wore too little. 
 
 Ik>si«les, he could use a thing, called sleight 
 of hand, if he had to do with other men's 
 weight.s and measun-s, and by that means make 
 tliem, whether he did buy or soil, yea, though 
 his customer or chapman hnikcd on, turn to his 
 own advantage. 
 
 Moreover, he had the art to misreckon men 
 in their accounts, whether by weight, or 
 lucjLsure, or money, an<l would often do it to 
 iiis worldly advantage ami their loss ; whait say 
 you to Mr. Hadman now? 
 
 And if a (|Uestion was made of his faithful 
 dealing, he had his servants ready, that to his 
 purpose he had brought up, that would avouch 
 ;Mid swear to his b<M>k or word; this was Mr. 
 Hadman's practice; whut ft.i'>l v,.ii ..f >ir. 
 liadnuin now? 
 
 Aftrn/if/-. Think! Wiiy i r:in ii.iMk no other 
 but that he was a man left to himself, a naughty 
 man; for these, as his other, were naughty 
 things; if the tree, as indeed it may, ought to 
 he judged what it is by its fruits, then Mr. 
 liadmnn mu.st neeils be a bad tree. Hut pniy, 
 for ray furtJier Mitisfaction, show me now by 
 tlie w<»rtl of (io<l the evil of this his practice; 
 and first, of his using falso weights and mea- 
 »ur»^. 
 
 IFiVwi/i/i. The evil of that I Why the evil 
 of that ap|H>ars to every eye; thu heathens, 
 that live like beasts and brutes in many thingi«, 
 do alK>minate and abhor nuch wicke^lnoMS aa 
 this. Let a man but look U|H>n these thing)* a/* 
 be goc« by, and he shall sec enough in them 
 
 from the light of nature to make him loatheso 
 ba.se a practice, although Mr. lSuilin.tu loved it. 
 
 Attentive. But show me something out of the 
 wonl against it, will you? 
 
 Wiseman. I will willingly ilo it Ami first, 
 look into the Old Testament: " You shall,' 
 .saith (i(mI there, "do no unrightoousness in 
 judgment, in metre-yard, in weights, or in 
 moa.-'Ures; u just balance, a just Weight, a just 
 ephah, and a just bin shall you have." 'I'hia 
 is the law of Gi>d, and that which idl men, ac- 
 cording to the law of the land, ought to obey. 
 So again: " Ye shull have just balanci'a and a 
 just ephah," &c. 
 
 Now, having showed you the law, I will also 
 show you how (Jod takes swi-rving therefrom : 
 " A false balance is not goml ; a false balance 
 is an abomination to the Lord." Some have 
 ju.st weights, but false balances ; ami by vir- 
 tue of these false balances, by these jusi 
 weights, they deceive the country. Where- 
 fore, CJod first of all commands that tlie bal- 
 ance be made just. A just balance shalt th(<u 
 have, else they may be, lus ye are, deceivenj, 
 notwithstanding their just weights. 
 
 Now, having commanded that men have a 
 just balance, and testifying that a false one is 
 an abomination to the Ix)rd, he proceedoth 
 also unto weight and measure. 
 
 "Thou shalt not have in thy luig divers 
 weights, a great and small;" that is, one to 
 buy by and another to .sell by, as Mr. Bjidmau 
 had. "Thou -shalt not have in thy house di- 
 vers measures, a great and a small ; " and these 
 had Mr. Badman also; "but thou shalt have 
 a perfect and a just weight; a i)erfecl and a 
 just measure shalt thou have, that thy ilays 
 may be lengthened in the land which the I.^>rd 
 thy God givcth »hee. For all that ilo such 
 things" — that is, that u.se false weights and 
 measun-s — "and all that do unrighteously, are 
 abomination to the Lonl." See now Ixith how 
 plentiful and how punctual the Scripture i- in 
 this matter. But perhaps it may l>e objttted 
 that all this is old law, and therefore hath 
 nothing to do with us under the New Tenia- 
 nienU (Not that I think you, neighUair, will 
 object thus.) Well, to this f<M>li.Hh objection let 
 Us make an answer: First, he that niake.H thin 
 objection, if he doth it to overthrow the au- 
 thority of those texts, di.>«coveri-lh that he in 
 first cousin to Mr. Badman, for a junt man in 
 willing to speak reverently of tho«H* commands 
 That man therefore hath, I doubt, but little 
 conscience, if any at all that is gf>od, that thufl 
 objectcth against the text; but let ua look intc 
 
526 
 
 BUNYAN'S COMPLETE WOBKS. 
 
 the New Testament, and there we shall see 
 how Christ confirnieth the same, where he 
 commandeth that men make to others good 
 ir.ea«ure, including also that they make good 
 weijrht ; telling such that do thus or those that 
 do i^t not, that ihoy fa:«y he encouraged to do 
 it, " Good mciu^ure, pressed down, shaken to- 
 gether and running over, shall men give into 
 your hosom; for the same measure that ye 
 Incte withal, it shall be measured to you 
 agjiin;" to wit, both from God and man. 
 For as God will show his indignation against 
 the false man by taking away even that he 
 hatli, so he will deliver up the false man to 
 the oppressor, and the extortioner shall catch 
 from him as well as he hath catched from his 
 neighbour; therefore another Scripture saith, 
 " When tl)ou shalt cease to deal treacherously, 
 they shall deal treacherously with thee." That 
 the New Testament hath an inspection also 
 into men's trading, yea, even with their weights 
 and mciusurcs, is evident from these general 
 exhortations: "Defraud not; lie not one to 
 unotiier; let no man go beyond his brother in 
 any matter, for God is the avenger of all such ; 
 whatsoever you do, do it lieartily as unto the 
 Lord, doing all in his name to his glory ; " and 
 the like. All these injunctions and command- 
 ments do respect our life and conversation 
 anmng men with reference to our dealing, 
 trailing, and so consequently they forbid false, 
 deceitful, yea, all other doings that are cor- 
 rupt. 
 
 Having thus in a word or two showed you 
 that these things are bad, I will next, for the 
 conviction of those that use them, show you 
 where they are to be found : 
 
 1. They arc not to be found in the house of 
 the good and godly man, for he, as his God, 
 abhors tiiein ; but they are to be found in the 
 house of evil-doers, such as Mr. Badmau's is. 
 " Are there," saith the prophet, "yet the treas- 
 ures of wickedness in the house of the wicked, 
 and scant measure that is an abomination?" 
 Are they there yet, notwithstanding God's for- 
 bifliiing, notwithstanding God's token of auger 
 iig.'iinst those that do such things? Oh how 
 loth is a wicked man to let go a sweet, a gain- 
 ful sin when he hath hold of it ! They hold 
 fa-It 'icoeit, they refuse to let it go. 
 
 2. These deceitful weights and measures are 
 not to be ff>und in the house of the merciful, 
 but in the house of the cruel, in the house of 
 them that love to oppress : " The balances of 
 deceit are in his hand ; ho loveth to oppress." 
 He is given to oj>pression and cruelty, there- 
 
 fore he usetli such wicked things in his calling. 
 Yea, he is a very cheat; and, as was hinted 
 before concerning Mr. Badman's breaking, so 
 I say now concerning his using these deceitfui 
 weights and measures, it is as bad, as base as to 
 take a purse or pick a pocket, for it is a plain 
 robbery ; it takes away from a man that which 
 is his own, even the price of his money. 
 
 3. The deceitful weights and measuies are 
 not to be found in the house of such as relieve 
 the belly and that cover the loins of the poor, 
 but of such as indeed would swallow Iheni up. 
 " Hear ye this, ye that swallow up the needy, 
 and that make the poor of the land to fail, 
 saying, When will the new moon be gone, that 
 we may sell corn ? and the sabbath, that we 
 may set forth wheat, making the ei>liah small 
 and the shekel great, (making the measure 
 small and the price great,) and falsifying the 
 balances by deceit, that ye may buy the poor 
 for silver and the needy fdjr a pair of shoes, 
 and sell the refuse of the wheat? The Lord 
 hath sworn by the excellency of Jacob, Surely 
 I will not forget any of their works." So de- 
 testable and vile a thing is this in the sight of 
 God. 
 
 4. God abominates the thought of calling of 
 those that use false weights and measures by 
 any other term than that they be impure ones 
 or the like : " Shall I count them pure (saith 
 he) with the bag of deceitful weights?" No, 
 by no means ; they are impui'e ones, their hands 
 are defiled, deceitful gain is in their houses ; 
 they have gotten what they have by coveting 
 an evil covetousness, and therefore must and 
 shall be counted among the impure, among the 
 wicked of the world. 
 
 Thus you see how full and plain the word 
 of God is against this sin, and them that use 
 it. And therefore Mr. Badman, for that he 
 used by these things thus to rook and cheat 
 his neighbours, is rightly rejected from having 
 his name in and among the catalogue of the 
 godly. 
 
 Attentive. But I am persuaded that the using 
 of these things, and the doing by them thus 
 deceitfully, is not counted so great an evil by 
 some. 
 
 Wiseman. Whether it be counted an evil or 
 a virtue by men, it mattereth not; you see by 
 the Scriptures the judgment of God upon it. 
 It was not^ counted an evil by Mr. Badman, 
 nor is it by any that still are treading in his 
 steps. But I say it is no matter how men 
 esteem of things — let us adhere to the judg- 
 ment of God. And the rather because, when 
 
LIFE AXD DEATH OF MR. />M/>.1/I.V. 
 
 527 
 
 we ourselves have done weighiiij; and measur- 
 ing to otliera, then (»ud will woijrh and nn-as- 
 nre both us and our actions. And wlien he 
 doth 80, as he will do shortly, then woe bo to 
 him of whom and of whoso actions it shnll be 
 tlius said by him: "Tekel, thou art weighwl 
 in the balance and art found wantinj;." (Jod 
 will then reeompi-nse their evil of deeeivinj» 
 upon their own head, when he shall have shut 
 them out of his presence, favour and kingdom 
 for ever and ever. 
 
 Attenttir. lUU it is a wonder that since Mr. 
 Btidnian's common practice \va.s to do thus, 
 8ome one or more did not find him out and 
 blanif him for this his wirk»'dni's.s. 
 
 W'l.-riiiiiii. Vor the p-nrrality of pcoph- he 
 went away clever with his knavery. For what 
 with his balance, his false balance and pood 
 weight, and what with his sleight of hand to 
 boot, he beguiknl, sometimos a little and some- 
 times more, most that he had to deal with; be- 
 sides, those that use this naughty trade are 
 either such jus blind n>en by show of religion 
 or by hectoring of the buyer out of words. I 
 must confi^s Mr. Badnuin was not so arch at 
 the first— that is, to do it by show of religion — 
 for lie now began to grow threadbare, (though 
 some of his brethren are arch enough this 
 way, yea, and of hi~ •; f"r I told you 
 
 at first that there «■ : many of them, 
 
 antl never a one of them go<Ki ; ) but for hector- 
 ing, for swearing, for lying, if these things 
 would make weight and measure, they should 
 not be wanting to Mr. Badman's customers. 
 
 .1,7, ,'/,•. Then it seems he kept good 
 ■...'Jits and a bad balance; well, that wjts 
 i)' t;. r than that both should be bad. 
 
 W'l-nni. Not at all. There lay the depth 
 of lii.s ikeeit; for if any at any time found 
 tault that he used them hanily, and that they 
 wanted their weight of things, he would reply. 
 Why. did you not see then> weighetl? will you j 
 ir own eves? If vou question ' 
 ly carry them whither you will, 
 I wiii maintain them to be go<H| and just. ; 
 The same he would say of his scale- S.. li.- 
 'ilinded all by \m balance. 
 
 f" '■ ■. This is cunning Indceo ; nu. :i- 
 lere must be also something done or 
 ind wherewith; and this I |K;rccive 
 Ni i III bad, 
 
 \ifr,it,tn. Yi-s, he had many ways to blind; ' 
 but h<- w.u* never clever at it by making « -'■•^^ 
 i>t r> li/i n, though be cheated his wif«' ' 
 wi'',; for he was, e»|>ecially by tli<i«e inu 
 il.Ntlt Dear him, too well known to do that, i 
 
 though he would bungle at it as well as he 
 could. Hut there are some that are arch vil- 
 lains this way; they shall, to view, live a 
 whole life religiously, and y«t sh.-ill be guilty 
 of these most horrible sins. ar.d yet religion 
 in it.self is never the worst, nor yet the profes- 
 sors of it. lUit as Luther says, In the iianiu 
 of ( tod begins all mischief. Kor the hypocrile« 
 have no other way to bring their evils to ma 
 turity but by using and mixing the nam* of 
 (tod and religiim therewith. Thus they be- 
 come whiteil walls, for by this white, the 
 white of religion, the dirt of their actions is 
 hid. Thus also they become graves that ap- 
 pear not, and they that go over them, (that 
 have to do with them.) they are not aware of 
 them, but sutler themselves to be deludeil by 
 them ; yea, if there shall, as there will some- 
 times, rise a doubt in the heart of the buyer 
 about the weight and mea.sure he should have, 
 why he suHereth his very senses to be also de- 
 hilled by recalling of his chapman's relii-ion 
 
 to mind, and thinks verily that not his v' 1 
 
 chapman but himself is out, for he dreams 
 not that his chapman can deceive. Ihit if the 
 buyer shall find it out, and shall make it ap- 
 parent that he is beguiled, then shall he ht 
 healed by having amends made, and perhaps 
 fault shall be lai<l upon servant.s, «Scc. ; and so 
 Master Cheat shall staiiil for a right honest 
 man in the eye <>( his customer, though the 
 next time he shall pick his pocket again. 
 
 Some plead custom for their cheat, as if 
 that could acquit them before the tribunal of 
 Clod; ami others say it came to them for so 
 much, and therefore another must take it for 
 so much, though there is wanting both as to 
 weight and measure; but in all these things 
 there are juggler, or if not, such must know 
 that that which is "altogether just they must 
 do." Suppose that I be cheated myself with a 
 bntss half cn»wn, must I tlierelore cheat another 
 therewith? If this be bad in the whole, it is 
 al.so bad in the parts. Therefore, however 
 thou art dealt withal in thy buying, yet thou 
 must deal justly in selling, or thou sinnrst 
 /ainst thy soul and art become as Mr. Ibd- 
 man. And know that a pretence to custom 
 is notbiii? worth. It is not eiHtom, but good 
 e' . that will help ' il. 
 
 Hut I am i that 
 
 which is gotten by men this way dutb them 
 )>ut little good. 
 
 WuKinnn. I am of your mind for that, but 
 tiiis is not considertHi by th<ate thus minded; 
 for if they can get it, though ihey thus got, M 
 
628 
 
 BUNYAN'S COMPLETE WOEKS. 
 
 we say. the devil and all by their getting, yet 
 they are content, and count that their getting 
 is much. 
 
 Little good! Why, do you think they 
 consider that? No; no more than they con- 
 sider what thev shall do in judgment, at the 
 day of God Almighty, for their wrong getting 
 of 'what they get, and that is just nothing at all. 
 
 But to give you a more direct answer. This 
 kind of getting is so far ofl' from doing them 
 little good that it doth them no good at all, 
 because thereby they lose their own souls. 
 " What shall it profit a man if he shall gain 
 the whole world and lose his own soul?" He 
 loseth then, he loseth greatly, that getteth after 
 this fashion. This is the man that is penny- 
 wise and pound-foolish ; this is he that loseth 
 his good ship for a halfpenny worth of tar, 
 Ihat loseth a soul for a little of the world. 
 And then what doth he get thereby but loss 
 »nd damage? Thus he getteth, or rather 
 loseth, about the world to come; but what 
 doth he get in this world more than travail 
 and sorrow, vexation of spirit, and disappoint- 
 ment? Men aim at blessedness in getting — I 
 mean at temporal blessedness — but the man 
 that thus getteth shall not have that. For 
 though an inheritance after this manner may 
 be hastily gotten at the beginning, yet the end 
 thereof shall not be blessed. They gather it 
 indeed, and think to keep it too; but what 
 says .Solomon? "God casteth it away. The 
 Lord will not suffer the soul of the righteous 
 to famish, but he casteth away the substance 
 of the wicked." 
 
 The time, as I said, that they do enjoy it, it 
 shall do them no good at all ; but long, to be 
 8ure, they must not have it. For God will 
 cither take it away in their lifetime or else in 
 the gi-ncration following, according to that of 
 Job: "He (the wicked) may prepare it, but 
 the just shall put it on and the innocent shall 
 divide the silver." 
 
 Consider that also which is written in the 
 Proverbs : " A good man leaveth an inherit- 
 ance to his children's children, and the wealth 
 of the sinner is laid up for the just." What 
 then doth he get thereby that getteth by dis- 
 honest means? Why, he getteth sin and 
 wrath, hell and damnation; and now tell me 
 how much he doth get? 
 
 This, I say, is his getting; so that as David 
 says we may be bold to say too : "I beheld 
 the wicked in great prosperity, and presently I 
 cursed his habitation ;" for it cannot prosper 
 with him. Fluster, and huff, and make ado 
 
 for awhile he may, but God hath determined 
 that both he and it shall melt like grease ; and 
 any observing man may see it so. Behold 
 the uurighteous man, in a way of injustice, 
 getteth much and loadeth himself with thick 
 clay, but anon it Avithereth, it decayeth, and 
 even he, or the generation following, decline 
 and return to beggary. 
 
 And thus Mr. Badman, notwithstanding his 
 cunning and crafty tricks to get money, did 
 die, nobody can tell whether worth a farthing 
 or no. 
 
 Attentive. He had all the bad tricks, I think, 
 that it was possible for a man to have to get 
 money ; one would think that he should have 
 been rich. 
 
 Wiseman. You reckon too fast if you count 
 these all his bad tricks to get money, for he 
 had more besides. 
 
 If his customers were in his books, (as it 
 should go hard but he would have them there, 
 at least if he thought he could make any ad- 
 vantage of them,) then he would be sure to im- 
 pose upon them his worst, even very bad com- 
 modity, yet set down for it the price that the 
 best was sold at : like those that sold the re- 
 fuse wheat or the worst of the wheat, making 
 the shekel great, yet hoisting up the price; 
 this was Mr. Badman's way. He would sell 
 goods that cost him not the best price by far 
 for as much as he sold his best of all. He had 
 also a trick to mingle his commodity, that 
 that which was bad might go off with the 
 least distrust. 
 
 Besides, if his customers at any time paid 
 him money, let them look to themselves and 
 to their acquittances, for he would usually at- 
 tempt to call for that payment again, especially 
 if he thought that there were hopes of making 
 a prize thereby ; and then to be sure if they 
 could not produce good and sufficient ground 
 of payment, a hundred to one but they pay it 
 again. Sometimes the honest chapman would 
 appeal to his servants for proof of the payment 
 of money, but they were trained up by him to 
 say after his mind, right or wrong; so that re- 
 lief that way he could get none. 
 
 Attentive. It is a bad, yea, an abominable 
 thing, for a man to have such servants, for by 
 such means a poor customer may be undone, 
 and not know how to help himself. Alas 1 if 
 the master be so unconscionable, as I perceive 
 Mr. Badman was, to call for his money twice, 
 and if his servant will swear that it is a due 
 debt, where is any help for such a man ? He 
 must sink, there is no remedy. 
 
LIFE AMJ DKATll uF MR. HA DMA X. 
 
 529 
 
 Wigeman. This is very bad, but this haa 
 been a practife, and that hundreds of years 
 ago. But what saiih the word of God? — "I 
 will punish all tho^e that leap upon the thres- 
 hold, which till their luajiters' houses with vio- 
 lence and deceit." 
 
 Mr. l>adiuan also had this art, could he got 
 a man at advantage — that is, if his chapman 
 durst not go from him, or if the commodity he 
 wanted could not for the present be conveni- 
 ently hud elsewhere — then let him look to him- 
 Hclf; ho would surely make his pun>e-8trings 
 crack; he would exact upon him without any 
 pity or conscience. 
 
 ^^r.i/t'ntire. That wius extortion, was it not? I 
 pray itt me hear your judgment of extortion, 
 what it is, and when committed? 
 
 \yi.^rnu^^^. Extortion is a acrewing from men 
 
 re than by the law of God or man is right; 
 and it is committed sometimes by them in 
 otlice about fees, rewards, and the like, but it 
 is m<»»t commonly committed by men of trade, 
 who, without all conscience wiien they have 
 the advantage, will make a prey of tiieir 
 neighbour. And thus was Mr. Badman an 
 extortioner, for although he did not exact and 
 force away as bailills and clerks used to do, yet 
 he had his opportunities, and such cruelty to 
 make use of them that he would otton, in his 
 way, bo extorting and forcing of money out of 
 his neighbour's pocket. For every man that 
 makes a prey of his advantage u[>on his neigh- 
 bour's necessitici<, to force from him more than 
 in reason and r according to the 
 
 present price of ich commudity is 
 
 worth, may very well U' called an extortioner, 
 and judged for one that hath no inheritance in 
 the kingdom of God. 
 
 f <(..<.... Well, tliis 15a<lm;in " ■- • *ai\ 
 
 h' ■:•'(. Thus y<»ii ' ; 1 1, lore. 
 
 But now we art- in di- . give me 
 
 Uavr a ■ on. We iia\<-ugreat many 
 
 people ; inlry too who live all their 
 
 iUy« in the practice, and so under the guilt, 
 oi ' • — : -; people, alax ! that scorn to be ttu 
 
 A- III example : There is a |HMir Ixxly that 
 dwells, wo will supi>4iM«', so many nii!»s fri»n» 
 the market; and this man want.t a bu-«hel of 
 Lr.iin, a pound of butter, or a chee^M* for him- 
 , his wife, luid piK>r children ; but dwelling 
 •><• far from the market, if he goe^* thither he 
 •hall lo«e a day's work, which shall be ei^^ht or 
 li-n ponce damage to him, and that i- -mhii- 
 Uiing for a |Mx>r man. So he goi-th to one of 
 
 his ma.>>ters or dames for what he wanteth, and 
 iL>*ks them to help him with such a thing. 
 Yes, say they, you nuiy have it ; but withal 
 they will give him a gripe, perhaps make him 
 pay as much or more for it at home than they 
 can get when they have carried it five miles to 
 a market ; yea, and that too for the refuse of 
 their commodity. But in this the women are 
 especially faulty in the sale of their butter am' 
 cheese, &c. Now this is a kind of exti»rtiou, 
 it is a nuiking a prey of the necessity of the 
 poor, it is a grin<ling of their facc», a buying 
 and selling of them. 
 
 But aliove all, your hucksters, that buy the 
 poor nnm's victuals liy whuKsale and sell it to 
 him again fur unr«-asonablt> gains by retail, 
 and, as we call it, by piecemeal, they are got 
 into a way after a stinging rate to play their 
 game uj>on such by extortion. I moan such 
 who buy up butter, cheese, eggs, bacon, &c., 
 by wholesale, and sell it again, as they call it, 
 by penny-worths, twopenny-worths, a half- 
 pennyworth, or the like, to the poor, all the 
 week after the market is piLst. 
 
 These, though I will not eoiidenin them all, 
 do many of them bite and pinch the poor by 
 this kind of evil dealing. These dctstroy the 
 poor because he is poor, and that is a grievoUB 
 sin. " He that opjiresseth tlie jMior to increase 
 his richc's, and that giveth to the rich, shall 
 surely come to want." Therefore ho saith 
 again, " Rob not the poor because he is poor, 
 neither oppress the atllicted in the gate; for 
 the I»rd will plead their cause, and spoil the 
 soul of them that s|><iil them." 
 
 Oh, that he that gripeth and grindeth the 
 face of the |K)or would take notice of these two 
 Scriptures ! Here ia threatened the destruc- 
 tion of the est4ite, yea, and of the .soul too, of 
 them that oi)pres« the poor. Their soul! we 
 shall better see where and in what condition 
 that is in when the (hiy of doom is come; but 
 for the estates of such, they usually quickly 
 moulder, and that sometimi's all im n. an.! 
 Hometimctt no man, knows how. 
 
 Bc^idea, theiic are usurers; yea, im* i.i».i- 
 u»ur}' for victuals, which thing the Lord hu.^ 
 forbidden. And because they cannot so well 
 do it on the markel-day, therefore they do it, 
 un I said, when the nnirket is over, for theo 
 the iMxjr fall into their months, an«l are nece*- 
 nitAleil to have as they can for their uei-<l, and 
 they arc renolvod they shall pay luiundly for it. 
 l'<rhu|M some will find fault f<>r my meddling 
 thus with other folks' ni:itl< r-. ind for my thus 
 prying into the «eer« l« of their iiifpitty. Itat 
 
530 
 
 BUNYAN'S COMPLETE WORKS. 
 
 to such I would say, Since such actions are 
 evil, it is time they were hissed out of the 
 world; for all tbat do such things offend 
 against God, wrong their neighbour, and, like 
 Mr. IJadman, do provoke God to judgment. 
 
 Att'^ntive. God knows that there is abun- 
 dance of deceit in the world ! 
 
 WUcman. Deceit! Ay, but I have not told 
 you a tlicjusandth part of it, nor is it my busi- 
 iiMrt new to rake to the bottom of that dung- 
 hill. AVhat would you say if I should anatom- 
 \i.e some of those villainous wretches called 
 pawn-brokers, that lend money and goods to 
 pcK)r jtcople who are by necessity forced to 
 rtuch an inconvenience, and will make by one 
 trick or other tiie interest of what they so lend 
 amount to thirty, forty, yea, sometimes fifty, 
 pi.und by the year, notwithstanding the prin- 
 ciiial is secured by a suflicicnt pawn, which 
 they will keep too at last if they can find any 
 shift to cheat the wretched borrower? 
 
 Attentive. Say ! Why such miscreants are the 
 pest and vermin of the commonwealth, not fit 
 for the society of men. But methinks by some 
 of timse things you discoursed before you seem 
 to import that it is not lawful for a man to 
 make the best of his own. 
 
 Wiseman. If by making the best you mean 
 to sell for as much as by hook or crook he can 
 get for his commodity, then I say it is not law- 
 ful. And if I should say the contrary, I should 
 justify Mr. Badman and all the rest of that 
 gang ; but that I shall never do, foi the word 
 of God condemns them. But that it is not 
 lawful for a man at all times to sell his com- 
 modity for as much ius he can, I prove by 
 these reiusons : 
 
 1. If it be lawful for me always to sell my 
 commodity a.s dear or for as much as I can, 
 then it is lawful for me to lay aside in my 
 dealing with others good conscience to them 
 and t<» (tod ; but it is not lawful for me in my 
 deulitig with others to lay aside good con- 
 science, &c. Therefore it is not lawful for me 
 always to sell my commodity as dear or for as 
 much as I can. 
 
 Tliat it is not lawful to lay aside good con- 
 science in our dealings has already been proved 
 in the former part of our discourse, but that a 
 man nnist lay it aside that will sell his com- 
 modity always a.s dear or for a.s much as he can 
 i.s jtlaiiiiy manifest thus: 
 
 (1.) lie that will (as is mentioned afore) sell 
 his commodity as dear as he can must some- 
 limes make a prey of the ignorance of his 
 aeiiriibour; but that he cannot do with a good 
 
 conscience, for that is to overreach and to gc 
 beyond his neighbour, and is forbidden. 1 
 Thess. iv. 6. Therefore he that will sell hia 
 commodity, as afore, as dear or for as much aa 
 he can, must of necessity lay aside a good con- 
 science. 
 
 (2.) He that will sell his commodity always 
 as dear as he can must needs sometimes make 
 a prey of his neighbour's necessity ; but that 
 he cannot do with a good conscience, for that 
 is to go beyond and defraud his neighbour, 
 contrary to 1 Thess. iv. 6. Therefore, he that 
 will sell his commodity, as afore, as dear or fbr 
 as much as he can must needs cast off and lay 
 aside a good conscience. 
 
 (3.) He that will, as afore, sell his commod- 
 ity as dear or for as much as he can must, if 
 need be, make a prey of his neighbour's fond- 
 ness ; but that a man cannot do with a good 
 conscience, for that is still going beyond him, 
 contrary to 1 Thess. iv. 6. Therefore, he that 
 will sell his commodity as dear or for as much 
 as he can must needs cast off and lay aside a 
 good conscience. The same also may be said 
 for buying. No man may always buy as cheap 
 as he can, but must also use good conscience in 
 buying; the which he can by no means use 
 and keep if he buys always as cheap as he can, 
 and that for the reasons urged before. For 
 such will make a prey of the ignorance, ne- 
 cessity, and fondness of their neighbour, the 
 which they cannot do wdth a good conscience. 
 
 AVhen Abraham would buy a burying'place 
 of the sons of Hetli, thus he said unto them : 
 " Entreat for me to E23hron the son of Zohar 
 that he may give me the cave of Machpelah, 
 which he hath in the end of his field ; for as 
 much as it is worth shall he give it me." Gen. 
 xxiii. 8, 9. He would not have it under foot ; 
 he scorned it, he abhorred it; it stood not 
 with his religion, credit, nor conscience. So 
 also when David would buy a field of Oman 
 the Jebusite, thus he said unto him, " Grant 
 me the place of the threshing-floor, that I may 
 build an altar there unto the Lord; thou shall 
 give it me for the full price." He also, as 
 Abraham, made conscience of this kind of 
 dealing ; he would not lie at catch ' o go be- 
 yond, no not the Jebusite, but would give hiit 
 his full price for this field ; for he knew that 
 there was wickedness, as in selling toe dear, so 
 in buying too cheap ; therefore he would not 
 do it. 
 
 There ought therefore to be good conscience 
 used, as in selling, so in buying; for it is also 
 unlawful for a man to go beyond or to defraud 
 
LTFE ASD DEATH OF MR. BAD.VAX. 
 
 531 
 
 nU neighbour in buying; yea, it is unlawful 
 to do it in any mutter, unil Uoil will pk-nti- 
 lully avenge timt wrong, as I also beftire have 
 warned and li'stified. Ihit, 
 
 '2. If it be lawful for me always to sell my 
 conumxlity as dear or f<ir a« nuieh as I ean, 
 then it in lawful for me to deal with my 
 neighbour without the use of charity; but it 
 in not lawful for me to lay it aside, or to deal 
 with my neighbour without the use of charity ; 
 therefore it is not lawt*ul for me always to sell 
 my conunndity to my neighbour for as much 
 KM I can. A man in dealing should as really 
 dettign his neighbour's good, pntfit.and atlvaii- 
 tage lus his own, for this is to exercise charity 
 iu his dealing. 
 
 That I should thus use or exercise charity 
 towanls my neighbour in my buying and sell- 
 ing, t'fec.. with him, is evident from the general 
 ronunand, " Let all your things be done in 
 charity;" but that that man cannot live in the 
 exercise of charity that selloth, as afore, n» dear 
 or that buyeth lUs cheap as he can is evident 
 by these reasons: 
 
 (1.) He that sells his commodity as dear or 
 for as much money always as he can seeks 
 himself, ancl himself only, (but charity seeketh 
 not her own, nor her own only;) vSo then he 
 that seeks himself, and himself only, as he 
 that sells, as afore, as dear its he can, nnik^th 
 not use of nor doth he exercise charity in so 
 dealing. 
 
 (2.) He that sclleth his commo<lity always 
 for an much as he can get hardeneth his 
 heart against all reasonable entreaties of the 
 buyer; but ho that doth so cannot exercise 
 charity in his dealing, therefore it is not law- 
 ful for a man to sell his comm<Klity an dear as 
 he can. 
 
 (3.) If it be lawful for me to sell my com- 
 mo<litv as dear as I can, then thrre can be no 
 sin io my trading, how unreasonably soever I 
 mana|i;c my calling, whether by lying, swear- 
 ing, cursing, or cheating; for all this is but to 
 sell my comnuKlity as dear as I can; but that I 
 there is sin in these is eviilent, therefon' I may 
 not sell Bjy commtMlity always as drar as I can. 
 
 1 1.) He that selleth as dear as he can ofTcr- 
 cth violence to the law of nature ; for that 
 naith, '" l)o unto all men even as ye would' 
 that they should do unto you." Now, wa<i the i 
 seller a buyer, he would not that he of whom ; 
 he l)uys should sell to him always as <|ear as 
 he ran ; therefore ho shoubl not sell h«» him- i 
 aclf when it u his lot to sell and othcm to buy 
 of hi III. 
 
 (5.) He that selleth, as afore, as dear as he 
 can makes use of that instruction that Ciod 
 hath not given to others, but sealed up in hi» 
 hand, to abuse his law and to wrong bis 
 neighbour withal; which indeetl is contrary 
 to (iotl. (Jod hath given thee more«kill, nmre 
 knowledge and understanding in thy com- 
 modity than he hath given to him that w«iuUJ 
 buy of thee. Itutwhat! canst thtni think thai 
 God hath given thee this that thou nnghter.1 
 thereby make a prey of thy neighlKiur? that 
 thotj niightrst thereby go bevfind and beguile 
 thy neighbour? No, verily; but he li .'n 
 given thee it for his help, that thou miirli '^i 
 in this be eyes to the blind, and save thy 
 neighbour from that dannige that his igiwir- 
 ance, or necessity, or fondnetw wouhl Wtray 
 him into the hands of. 
 
 ((!.) In all that a man does he should have 
 an eye to the glory of (iod, but that he 
 cannot have that sells his comnxHlity always 
 for as much as he can, for the reasons urgj^i 
 before. 
 
 (7.) All that a man iloes he should do in 
 the name of the Ixird Jesus Christ — that is, 
 as being commainled ami authorizefl to do it 
 by him — but he that selleth always as dear 
 as he can cannot so nnich as pretend to this 
 without horriil blaspheming of that name, be- 
 cause commanded by him to do otherwise. 
 
 (8.) And lastly, in all that a man does he 
 should have an eye to the dayof jud-/! 
 and to the consideration of how his a 
 will be esteeme<l in that day: therefore there 
 is not any man that can or ought to sell 
 always as dear as he can, unless he will, yea, 
 he must say in so doing, I will run the hazanl 
 of the trial of that day. 
 
 " If thou sf'll aught unto thy neighbour, or 
 btiyest aught of thy neighbour, ye shall not 
 oppri"Hs one another." 
 
 Attrnlirr. Hut why do you put in these cau- 
 tionary words. They mtist not sell alwaj-w a# 
 dear nor buy always an cheap as thov can? 
 I)o you not then-by intimate that a man n'.ay 
 s«»metimej< do so? 
 
 Winnimn. I «lo indeed intimate thit «»mf»- 
 times the seller may sell as dear an! 
 buy as cheap as he can. but this i- 
 only in these ca»«»: when he that h<'1Is is a 
 knave, and lays aside all g«xM| conseienn» in 
 selling, or when the buyer is a knave, anti lay* 
 aside all p' • 
 
 bn%*er. fh- ■ 
 
 ' «>f a kiiavi'. t 
 t. : but v-t »') R« 
 
J5r.Vi'.-l.V'5' COMPLETE WORKS. 
 
 632 
 
 science because he that thou dealest with doth 
 80 • but how vile or base soever the chapman 
 is do thou keep thy commodity at a reasonable 
 price; or if thou buycst, offer reasonable gam 
 fur the tliinjr thou wouldst have ; and if this 
 nill not do with the buyer or seller, then seek 
 thee a more honest chapman. If thou object- 
 ,-4t, But I have not skill to know when a 
 pennvworth is bef.^re me, get some that have 
 more'skill than thyself in that affair, and let 
 tiu-ni in that matter dispose of thy money. But 
 if there were no knaves in the world these ob- 
 jections need not be made. 
 
 And tlius, my very good neighbour, have I 
 friven you a few of my reasons why a man that 
 halh it sliould not always sell too dear nor buy 
 as cheap as he can, but should use good con- 
 Hcience to God and charity to his neighbour in 
 both. 
 
 Atlentive. But were some men here to hear 
 yuu, I believe they would laugh you to 
 scorn. 
 
 IKiVz/K/M. I question not that at all, for so 
 .Mr. Badman used to do when any man told 
 iiim of his faults; he used to think himself 
 wi^^er tlian any, and would count, as I have 
 hinted before, that he was not arrived to a 
 manly spirit that did stick or boggle at any 
 wickedness. But let Mr. Badman and his fel- 
 lows laugh ; I will bear it, and still give them 
 KKod counsel. But I will remember also, for 
 my further relief and comfort, that thus they 
 that were covetous of old served the Son of 
 Cod himself. It is their time to laugh now, 
 tiiat they may mourn in time to come. And, 
 I .Hay again, when they have laughed out their 
 laiii;h, he that useth not good conscience to 
 <mm1 and charity to his neighbour in buying 
 and .selling dwells next door to an infidel, and 
 ir* near of kin to Mr. Badman. 
 
 Atffiifiri: Well, but what will you say to this 
 qnestinn? You know that there is no settled 
 price set l)y God upon any commodity that is 
 houglit or sold under the sun, but all things 
 that we buy and sell do ebb and flow, as to 
 price, like tlie tide; how, then, shall a man of 
 a tender conscience do neither to wrong the 
 *'llcr. buyer, nor himself in buying and sell- 
 intr of commodities? 
 
 Wi.-ciHfiii. Tills rpiestion is thought to be 
 frivolous by all that are of Mr. Badman's way: 
 it is also diflicult in itself; yet I will endeav- 
 our to .shape you an answer, and that first to 
 the matter of the question— to wit. How a 
 tracic-sman should in trading keep a good con- 
 tcicnce, (a buyer or seller either.) Secondly, 
 
 How he should prepare himself to this work 
 and live in the practice of it. 
 
 For the first: He must observe what has 
 been said before— to wit, he must have con- 
 science to God, charity to his neighbour, and, I 
 will add, much moderation in dealing. Let 
 him therefore keep within the bounds of the 
 affirmative of those eight reasons that before 
 were urged to prove that men ought not in 
 their dealing but to do justly and mercifully 
 betwixt man and man, and then there will be 
 no gveat fear of wronging the seller, buyer, or 
 himself. 
 
 But particularly to prepare or instruct a 
 man to this work : 
 
 1. Let the tradesman or others consider that 
 there is not that in great gettings and in abun- 
 dance which the most of men do suppose ; for 
 all that a man has over and above what serves 
 for his present necessity and supply serves only 
 to feed the lusts of the eye: "For what good 
 is there to the owners thereof, save the behold- 
 ing of them with their eyes ?" Men also, many 
 times, in getting of riches get therewith a 
 snare to their soul, but few get good by getting 
 of them. But this consideration Mr. Badman 
 could not abide. 
 
 2. Consider that the getting of wealth dis- 
 honestly (as he does that getteth it without 
 good conscience and charity to his neighbour) 
 is a great oflfence against God. Hence he says, 
 " I have smitten mine hand at thy dishonest 
 gain which thou hast made." It is a manner 
 of speech that shows anger in the very mak- 
 ing of mention of the crime. Therefore, 
 
 3. Consider that a little honestly gotten, 
 though it may yield thee but a dinner of herbs 
 at a time, will yield more peace therewith than 
 with a stalled ox ill gotten : " Better is a little 
 with righteousness than great revenues without 
 right." 
 
 4. Be thou confident that God's eyes are 
 upon all thy ways and that he pondereth all 
 thy goings, and also that he marks them, writes 
 them down, and seals them up in a bag against 
 the time to come. 
 
 5. Be thou sure that thou rememberest that 
 thou knowest not the day of thy death. Ee- 
 member also that when death comes, God will 
 
 •give thy substance, for the which thou hast la- 
 boured, and for the which perhaps thou hast 
 hazarded thy soul, to one, thou knowest not 
 who, nor whether he shall be a wise man or a 
 fool. And then " what profit hath he that la- 
 boureth for the wind?" 
 
 Besides, thou shalt have nothing that thou 
 
LIFE AXD DEATH OF MR. HA DM AS. 
 
 533 
 
 mayest so much a.s cucry away in thine iiiind. 
 Guilt shall go with thee if thou luust gcit it dis- 
 honestly, anil they also to whom thou shall 
 leave it shall receive it to their hurt. 
 
 These thingn duly considered, and made use 
 of by thee to the preparing of thy heart to thy 
 callinj^ of buyin|;j or selling, I come, in the 
 next place, to show thee how thou shouKlest 
 live in the practical part <<\ tliis art. Art thou 
 to buy or sell? 
 
 1. If thou sellest, do nut i i.mmiiul, if thou 
 buye-st, do not dispraise, any otherwise but to 
 give the thing that thou Inist to do with its 
 just value and worth; for thou canst not do 
 otlurwisc knowingly but of u covetous and 
 wickinl mind. Wherefore else are commodities 
 overvalued by the seller and also undervalued 
 by the buyer? " It is naught, it is naught, says 
 the buyer, but when he hath got his bargain he 
 iKiiLHtoth thereof." What hath this man (h)ne 
 now but lied in the dispraising of his bargain? 
 And why did he dispraise it but of a cwetous 
 mind, to wrong and beguile the seller? 
 
 2. Art thou a seller, and do things grow 
 dear? Set not thy hand tt) help or hold them 
 up higher; this cannot U'done without wicked- 
 ness neither, " for this is a making of the shekel 
 great." Art thou a buyer, and do things grow 
 dear? I'se no ctinning or deceitful language 
 to pull them down, for that cannot be done 
 but wickedly too. What then shall we do, 
 will you say? Why I answer, Leave things to 
 the providence of Cio<l, and do thou with mod- 
 i-nitiiMi submit to his hand. Hut since, when 
 they are growing <lrar, the hand that ujiholds 
 the price is, for the time, more strong than 
 that which would pull it down — that being the 
 hand of the seller, who loveth to have it dear, 
 t -[ • cially if it shall rise in hid hand — therefore, 
 1 -.1} , do thou take he;-d and have not a hand 
 in it. The which tljou mayest have to thine 
 own and thy neighbour's hurt these three 
 ways : 
 
 1. By crj'ing out. Scarcity, scarcity ! Iwyond 
 the truth and stutc of things; es|KX'ially take 
 heed of doing this by way «if a prf»gn<»stic for 
 time to come. It was for thi« t""r which h«> 
 wiLs trodden to death in the 
 
 '.hat you read of in the IxMtk i 
 
 .-in has a double evil in it: 1. It b<licth the 
 present bles.sing of Uod among us; and, 2. It 
 undervalueth the riches of hisgiMMlneJu*, which 
 ran make all good tilings to abound towar* 
 
 U.S. 
 
 2. This wick.d t!; 
 iug up when the hii _ 
 
 poor call for it. Now that CJod may show his 
 dislike against this, he doth, jus it were, liceiiso 
 the people to curse such an hoarder-up: "He 
 that withholdeth c«»rn, the people shall curse 
 him. but blessing .shall be upon the head of 
 him that selleth it." 
 
 .'{. Hut if tilings will rise, do thou be grieved ; 
 be also moderate in all thy sellings, and be 
 sure let the [)04ir have a pennyworth, and sell 
 thy corn to those in neci-ssity ; which then 
 thou wilt do when thou showi-st mercy tr ihe 
 poor in thy selling to him, and when th<»u for 
 his sake, because he is |KM)r, mdersellest t!ie 
 markt't. This is to buy and si-ll with good 
 conscience: thy buyer thou wrongest not, thv 
 conscience thou wrongest not, thyself thou 
 wrongest not, for CJod will surely recompense 
 thee. 
 
 I have spoken concerning corn, but thy <luty 
 is to let thy moderation in all things be known 
 unto :ill men; the Lord is at hand. 
 
 Aitattive. Well, sir, now I have heard enough 
 of Mr. Hadman's naughtiness; pray now pro- 
 ceed to his death. 
 
 Wi»anan. Why, sir, the sun is not so low; 
 we have three hours to night. 
 
 Affr-iifirr. Nay. I am not in any great ' 
 but I thought vou had even now done wit 
 life. 
 
 Wifcman. I)"!!.' \'.. I t ,v. v. t much more 
 to say. 
 
 Aflcntice. Then lie ii:i- iiiinii more wicked- 
 ness than I thought he had. 
 
 H'/Vmn/j. That may be. Hut let us jir 
 
 This .Mr. Hadman atlded to all his wick' : 
 
 this: he was a very proud man; he wjls excee<i- 
 
 ing proud and haughty in mind; he l<Hiked 
 
 that what he said ought not, must not, Ik- con- 
 
 trailictetl or opposed. He count<-<l himself wt 
 
 wise as the wisest in the countrj% as go<»<l jlh 
 
 the lH>st, and as beautiful as he that had most 
 
 of it. He t<M>k great delight in praising ol 
 
 himself, and ils much in the praises that othfra 
 
 gave him. He could n<it abide that any should 
 
 think themselveM alcove him, or that tln-ir wit 
 
 or pe; 'iould by others be set befi>r« 
 
 hi", i I lO-'e a fellowly carriai"- r hi* 
 
 -. but t'lr those that were of :, 
 
 lie would look over them in 
 
 tempt; and if at any time he laii any rmioio 
 
 rM-c:uion of having to do with them, he woull 
 
 show great height and a very doniin(H>ring 
 
 S) that in t! ' ! thai 
 
 ■ >n gave a cli.i liiuj 
 
 !io said. " Troii'l ;ii " « 
 
 une. who dealcth in lie 
 
634 
 
 BUSYAN'S COMPLETE WORKS. 
 
 never thought his diet well enough dressed, 
 his clothes fine enough made, or his praise 
 enough refined. 
 
 Attentive. This pride is a sin that sticks as 
 close to nature, I think, as most sins. There 
 i;s uncleanness and pride: I know not of any 
 two gross sins that stick closer to men than 
 [Ir-.v.'^ They have, as I may call it, an interest 
 in "nature; "it likes them, because they most 
 mi. its lusts and fancies; and therefore no 
 uiarvel tliough Mr. Badman was tainted with 
 pride, since he had so wickedly given up him- 
 self to work all iniquity with greediness. 
 
 Wigemmi. You say right; pride is a sin that 
 sticks close to nature, and is one of the first 
 follies wherein it shows itself to be polluted. 
 For even in childhood, even in little children, 
 pride will first of all show itself; it is a hasty, 
 an early api)earance of the sin of the soul. 
 It, a.s I may say, is that corruption that strives 
 for predominancy in the heart, and therefore 
 usually comes out first. But though children 
 are so incident to it, yet methiuks those of 
 more years should be ashamed thereof. I 
 might at the first have begun with Mr. Bad- 
 man's i)ride, only I think it is not the pride in 
 infancy tiiat begins to make a difference be- 
 twixt one and another, as did and do those 
 things wherewith I began my relation of his 
 life; therefore I passed it over; but now, 
 since he had no more consideration of him- 
 self and of his vile and sinful state but to be 
 proud wlien come to years, I have taken the 
 occjisiim in lliis place to make mention of his 
 pride. 
 
 Attentive. But pray, if you can remember 
 them, tell me of some places of Scripture that 
 speak against pride. I the rather desire that 
 because that i)ride is now a reigning sin, 
 iind I happen sometimes to fall into the com- 
 pany of them that in my conscience are proud, 
 Tery much, and I have a mind also to tell 
 them of their sin. Now, when I tell them of 
 it, unless I bring God's word too, I doubt they 
 will laugh me to scorn. 
 
 Wixnnnn. Laugh you to scorn ! The proud 
 man will laugh you to scorn, bring to him what 
 :ixt you can, excci)t God shall smite him in 
 hia conscience by the word. Mr. Badman did 
 u.xp to serve them so that did use to tell him of 
 his. And besides, when you have said what 
 V..U can they will tell you they are not proud, 
 and that you are rather the proud man, else 
 yon would not judge nor so malapertly meddle 
 with other men's matters a.s you do. Never- 
 liieley; since you desire it, I will mention two 
 
 or three texts; they are these: "Pride and 
 arrogancy do I hate." " A man's, pride shall 
 bring him low." " And lie shall bring down 
 their pride." " And all the proud, and all that 
 do wickedly shall be as stubble, and the day 
 that comes shall burn them up." This last is 
 a dreadful text ; it is enough to make a proud 
 man shake ; God, he saith, will make the proud 
 ones as stubble ; that is, as fuel for the fire ; 
 and the day that cometh shall be like a burn- 
 ing oven, and that day shall burn them up, 
 saith the Lord. But Mr. Badman could never 
 abide to hear pride spoken against, nor that 
 any should say of him. He is a proud man. 
 
 Attentive. What should be the reason of that? 
 
 Wiseman. He did not tell me the reason, but 
 I suppose it to be that which is common to all 
 vile persons. They love this vice, but care not 
 to bear its name. The drunkard loves the sin, 
 but loves not to be called a drunkard. The 
 thief loveth to steal, but cannot abide to be 
 called a thief; and so Mr. Badman loved to be 
 proud, but could not abide to be called a proud 
 man. The sweet of sin is desirable to a pol- 
 luted and corrupted man, but the name thereof 
 is a blot in his escutcheon. 
 
 Attentive. It is true that you have said ; but 
 pray how many sorts of pride are there ? 
 
 Wiseman. There are two sorts of pride — 
 pride of spirit and pride of body. The first 
 of these is thus made mention of in the Scrip- 
 tures : " Every one that is proud in heart is an 
 abomination to the Lord. A high look, and a 
 proud heart, and the ploughing of the wicked, 
 is sin. The patient in spirit is better than the 
 proud in spirit." Bodily pride the Scripture 
 mentions : " In that day the Lord shall take 
 away the bravery of their tinkling ornaments 
 about their feet, and tlieir cauls, and their 
 round tires like the moon, the chains, and the 
 bracelets, and the mufilers, the bonnets, and 
 the ornaments of the legs, and the headbands, 
 and the tablets, and the ear-rings, the rings 
 and the nose-jewels ; the changeable suits of 
 apparel, and the mantles, and the wimples, and 
 the crisping-jjins, the glasses and the fine linen, 
 and the hoods and the veils." By these ex- 
 pressions it is evident that there is a pride of 
 body as well as a j^ride of spirit, and that both 
 are sin, and so abominable to the Lord. But 
 these texts Mr. Badman could never abide to 
 read; they were to him as Micaiah was to 
 Ahab, they never spoke good of him, but evil 
 
 Attentive. I suppose that it was not Mr. Bad- 
 man's case alone even to malign those texta 
 that speak against their vices, for I believe thai 
 
LIFE AM) DEATH oF Ml:. L'.l /'.U.I.V. 
 
 o3( 
 
 nvK*t uiig(xlly men where the Scriptures are 
 liave a secret antipathy against those wonU of 
 God that do most plainly and fully rebuke 
 iheni for their sins. 
 
 M'iseman. That i» out of doubt ; and by that 
 :intii)athy they «how that sin and Satan are 
 MH»re welcome to them than are the more 
 ,\ li.'i - •ii,. instructions of life and gmiliness. 
 
 1 . •. Well, but not to go oil' from our 
 
 discour>*e of Mr. Hadman, you .say he was 
 proud, but will you show me now .some symp- 
 toms of one that is proud? 
 
 WUnnaii. Yes, that 1 will ; and first I will 
 show you some symptoms of pride of heart. 
 Triile of heart is seen by outwanl things, :ts 
 j>ride of body in general is a sign of pritle of 
 heart, for all proud gestures of the IxMly llow 
 from pride of heart; therefore Solomon .saith, 
 "There is a generation, oh how lofty are their 
 eyes! and their eyelids are lifted up." And 
 again : " There is that exalteth their gait," their 
 going. Now these lofty eyes and this exalting 
 of the gait is a sign of a proud heart, for both 
 tlicsi- actions come from the heart, for out of 
 tlif heart conu's pride in all the visible appear- 
 ances of it. But more particularly — 
 
 1. Heart pride is discovered by a stretched- 
 out neck ami by mincing as they go. For the 
 wicki'd, the proud have a |iroud neck, a pmud 
 f<M>t, a proud tongue, by which this their going 
 is «'xalt<<l. This is that which makes them 
 l<M.k s.-.»rnt"ully, speak ruggedly, and carry it 
 hulhngly among their neighlxiurs. 
 
 2. A proud heart is a persecuting one: "The 
 wicki^, through his pride, doth persecute the 
 poor." 
 
 3. A prayerless man is a proud man. 
 
 4. A contentious man is a proud man. 
 
 5. The dis<lainful man is a proud man. 
 
 6. The man that oppruMtst his neighbour U 
 a proud man. 
 
 7. He that hearkeneth not to Gmra word 
 with reverence ami fear is a proud man. 
 
 8. And he that calls the prouil happy is, be 
 nure, a pniiul man. All these are proud in 
 heart, ami this their pride of luarf cluth thus 
 discover it^df. 
 
 As to Inxlily pride, it is dis<.... ..■. -iliat in, 
 
 Homething of it — by all the partirulant men- 
 tore; for though they are wiiil to Ik* 
 of pride of heart, yet they are 
 of that pride by their showing of 
 ■t in the Ixxly. You know disrascs 
 that are within are s«hmi ofltimeii by outward 
 and visible signs, yet by these very signs even 
 the outride \it deliltxl aUo. So all thouc visible 
 
 signs of heart pride are .signs of luKlily pride 
 also. Ihit to come to more outward signs. 
 The putting on of gold, and pearls, and costly 
 array, the plaiting of the hair, the following 
 of fashions, the Keeking by gestures to imitate 
 the proud, either by speech, looks, dresses, 
 goings, or other fo«»rs baubles, (»f which, al 
 this time, the world is full, all these, and many 
 more, are signs as of a proud heart, so of lunJily 
 pride also. 
 
 lUit Mr. ISadman would not allow, by any 
 means, that this should be callc<l pride, but 
 rather neatness, handsonien«>ss, coinelinvtts 
 cleanliness, Sic. ; neither would he allow thai 
 following of fashions was any thing rl-t- but 
 because he would not be prouil, singular, and 
 esteemed fantastical by his neighbours. 
 
 Attentive. Hut I have bcon told that when 
 some have been rebuked for their pri<le they 
 have turned it again upon the brotherho<Kl of 
 those by whom they have been rebuked, saying, 
 riiysician, heal thy friends; look at home 
 among your brotherhood, even among the 
 wisest of you, and .see if you yourselves be 
 clear, even your professors; forwlut is |irouder 
 than your profi>ssors? Scarce the drvil him- 
 self. 
 
 Wi»emnn. My heart aches at this, becauso 
 there is too much causf for it. This very an- 
 swer would Mr. Hadman give his wife, when 
 she, as she would sometimes, reprovrd him for 
 his pride. We shall have, says he, great 
 aniendment.s in living now, for the devil is 
 turned a corrector of vice, for no sin reigneth 
 more in the world, quoth he, than pride among 
 professors. And who can contriulict him* 
 Let us give the devil his ilue, the thing is too 
 apparent for any man to tleiiy. 
 
 .Viid I doubt not but the same answer is 
 rt»ady in the mouths of Mr. Hadman's frieiuls, 
 f«»r they may and «lo .see pritle display it.neif in 
 the apparel and carriages of professors, one 
 may ^^a\, almost as much as among any jieople 
 in the lanci ; the nuire is the pity. .\y, and I 
 fear that even their extravagan<'ies in this 
 have hanlen(*(l the heart of many an onc>, a^ I 
 perceive it did somewhat the heart of >Ir. 
 Dailnian himself. 
 
 For my own part. I have «een many myscll, 
 :i' ■ hureh m< I: " ' " i and 
 
 i ith their ; '■ ?*iat 
 
 have been at the - 
 I ' .'Ki in the way of li _ \\ 
 
 1 have wondered with what face mieh |tainleil 
 |>crN<>njt could sit in the place whore ihry wer« 
 without swooning. Uut certainly the holinoM 
 
536 
 
 of God, and also the pollution of themselves by 
 sin, must need.s be very far out of the minds of 
 such people, what profession soever they make. 
 I have read of an whore's forehead, and I 
 have read of Christian shamefacedness ; I have 
 read of costly array, and of that which becom- 
 eth women jirofessing godliness with good 
 works; but, if I might speak, I know what I 
 know, and could say, and yet do no wrong, 
 that which wi^uld make some professors trem- 
 ble in their places; but I forbear. 
 
 Attentive. Sir, you seem greatly concerned at 
 tUia ; but what if I shall say more ? It is whis- 
 pered that some good ministers have counte- 
 nanced their people in their light and wanton 
 apparel ; yea, have pleaded for their gold and 
 pearls and contly array. 
 
 Wixcman. I know not what they have pleaded 
 for; but it is e:u*ily seen that they tolerate, or 
 at least wink and connive at, such things, both 
 in their wives and children. "And so from 
 the prophets of Jerusalem is profaneness gone 
 forth into all the land." And when the hands 
 of the rulers are chief in a trespass, who can 
 keep their people from being drowned in that 
 trespass? 
 
 Attentive. This is a lamentation, and must 
 stand for a lamentation. 
 
 Wi-'eman. So it is and so it must. And I 
 will add, it is a shame, it is a reproach, it is a 
 stumbling-block to the blind ; for though men 
 be as blind as Mr. Badman himself, yet they 
 can see the foolish lightness that must needs 
 be the bottom of all these apish and \vanton 
 extravagancies. But many have their excuses 
 ready — to wit, their parents, their husbands, 
 and their breeding call for it, and the like; 
 yea, the examples of good people prompt them 
 to it; but all these will be but the spider's web 
 when the thunder of the word of the great God 
 shall rattle from heaven against them, as it 
 will at death or judgment; but I wish it might 
 do it before. But, alas ! these excuses are but 
 bare i)retences; these proud ones love to have 
 it so. I once talked with a maid, by way of 
 r<'|»r(iof, for her fond and gaudy garment. But 
 rthe told me the tailor would make it so, when, 
 iihuH, poor proud girl I she gave orders to the 
 tailor so to make it. Many make parents, and 
 husbands, and tailors, &c., the blind to others; 
 but their naughty hearts and tlieir giving way 
 thereto, that is the original cause of all these 
 evils. 
 
 Atttn'irr. Now you are speaking of the cause 
 of pridt", pray show me yet further why pride 
 i» now so mich in request. 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Wisonan. I will sliow you what I think arc 
 the reasons of it : 
 
 The first is because such persons are led by 
 their own hearts, rather than by the word of 
 God. I told you before that the original foun- 
 tain of pride is the heart. For out of the 
 heart comes pride; it is therefore because "hey 
 are led by their hearts, which naturally "end 
 to lift them up in pride. This pride of heart 
 tempts them, and by its deceit overcometb 
 them ; yea, it doth put a bewitching virtue into 
 their peacock's feathers, and then they are 
 swallowed up with the vanity of them, 
 
 2. Another reason why professors are so 
 proud (for those we are talking of now) is, be- 
 cause they are more apt to take example by 
 those that are of the world than they are. to 
 take example of those that are saints indeed. 
 Pride is of the world. "For all that is of the 
 world, the lusts of the flesh, the lust of the 
 eyes, and the pride of life, are not of the Father, 
 but of the world." Of the world, therefore, 
 professors learn to be proud. But they should 
 not take them for example. It will be objected, 
 No, nor you saints neither, for you are as 
 proud as others. Well, let them take shame 
 that are guilty. But when I say professors 
 should take example for their life by those 
 that are saints indeed, I mean as Peter says. 
 They should take example of those that were 
 in old time the saints ; for saints of old time 
 were the best, therefore to these he directed us 
 for our pattern : " Let the Avives' conversation 
 be chaste, and also coupled with fear. Whose 
 adorning, (saith Peter,) let "it not be that out- 
 ward adorning, of j^laiting the hair, and of 
 wearing of gold, or of putting on of apparel ; 
 but let it be the hidden man of the heart, 
 in that which is not corruptible, even the 
 ornament of a meek and quiet spirit, which 
 is in the sight of God of great price. For 
 after this manner, in the old time, the holy 
 women also, who trusted in God, adorned 
 themselves, being in subjection to their own 
 husbands." 
 
 3. Another reason is, because they have for- 
 gotten the pollution of their nature. For the 
 remembrance of that must needs keej) us hum- 
 ble, and being kept humble we shall be at a 
 distance from pride. The proud and the hum- 
 ble are set in opposition : " God resisteth the 
 proud, but giveth grace to the humble." And 
 can it be imagined that a sensible Christian 
 should be a proud one? Sense of baseness 
 tends to lay us low, not to lift us up with pride, 
 not with pride of heaxt nor pride of life ; but 
 
LIFE ASI> DEATH oF MR. B A DMAS. 
 
 537 
 
 •rhen a man begins to forget what he b*, he 
 ilieri, if ever, begins to l>e proud. 
 
 Methinks it is one of the most senseless and 
 ridiculous things in the world that a man 
 -iiould be proud of that which is given him 
 • >n purpose to cover the shame of his nake»l- 
 
 4. Persons that are proud have gotten CmhI 
 and liis holiiu-ss out of their sight. If tiod 
 niLs bcft>re thent, as he is Whind their back, 
 :iiid Tf they saw him in his holini*ss, as he 
 ~ 'OS them in their sins and shame, th^n' would 
 eke but little pleasure in their apish knacks. 
 ! lie holine^ of (Jod makes the angels cover 
 tlieir faces, crumbles Christians, when they be- 
 hold it, into dust and sishes; and as his .Ma- 
 ji'^y is. .such is his wi>nl ; therefore they abuse 
 it that bring it to countenance pride. 
 
 Lastly. Hut what can be the end of those 
 iiiat are proud in the decking of themselves 
 after their antic manner? Why are they for 
 going with their nake<l shoulders, for painting 
 their faces, for stretching out their necks, and 
 for putting themselves unto all the formalities 
 whicii proud fancy leads tlieuj to? Is it be- 
 cause they would honour Gt)d, because they 
 wouhl adorn the Ctospel, because they would 
 lu-autify religion, and make sinners to fall in 
 l«)ve with their own salvation? No, no; it is 
 r:ifhor to j.le.ase their lusts, to satisfy their wild 
 irant fancies. 
 . I like what you say very well, and 
 I wish that all proud professors were within 
 the reach an<l souiul of your wonls. 
 
 WiM-mnn. What I have said I Iwlicve i« true ; 
 but :is for the proud dames in Knghuxt that 
 profess, they have Mos«>s and the prophets; 
 and if they will not hear them, how then can 
 we hope that they should receive gcxKl by sudi 
 a dull-sounding nun's horn as I am? How- 
 ever, I have said my mind; and now, if you 
 will, we will proceed to some other of Mr. 
 f' ■ 
 
 , pmy Ix'fore you show n>e any 
 thin;r el-e of .Mr. Ikidman, show me yet more 
 oiirtirularly the evil elfects of this sin of pride. 
 
 Witrtiutn. With all my heart I will answer 
 your roijuest : 
 
 I. Then : It is pride that makes inxtr man so 
 <! it he minnot in it l>e known to l>o 
 
 t: lid similitude of (iml. The angels, 
 
 v\ Hcanie devils, it was through their 
 
 1h. ;a^ .;![• <1 or puffeii up with pri«Ie. It U pride 
 also that liftcth or pufTeth up the heart of the 
 •inner, and makcn bin) to l>oar the veni* image 
 of the devil. 
 
 2. Pride makes a man so odious in the siirht 
 of Ciod that he shall not, must not, come nigh 
 his Maji-sty: " Th«)Ugh the Lord be high, yet 
 hath he resj>ect to the lowly ; but the proud ho 
 knows afar off." Pride sets God and the soul 
 at a distance; pride will not let a man come 
 nigh (mmI, nor Cio<l will not let a proud man 
 come nigh unto him; now this is a dreadful 
 thing. 
 
 ;}. -\s pride sets, so it keejw, (J«hI and tlm 
 soul at a ilistance. CJod resisteth the proud— 
 resists, that is, he oppose him, he thrusts hin' 
 frtmi him, he contemneth his penwm and all 
 his perfonnances. I'ome into C^hI's ordin- 
 ances the |>ro»id nuin may, but come int«) hif 
 pn-sence, have er)nimunion with him or bless- 
 ing from him, he shall not, for the high God 
 doth resist him. 
 
 4. The word saith that "the LonI will de- 
 stroy the house of the promi;" he will destroy 
 his house ; it may be understood he will de* 
 stroy him and his. 8o he destroyed proud 
 Pharaoh, so he destroyed proud Korali, and 
 uumy others. 
 
 ;"). Pride, where it comes and is entertained, 
 is a certain forerunner of some judgment that 
 is not far behind. When pride gm's before, 
 shame and destruction will follow after. 
 " When pride conieth, then conieth shame. 
 Pride goeth before destruction, and a haughty 
 spirit before a fall." 
 
 G. Persisting in pride makes the condition 
 of a ]>oor man as remediless as is that of the 
 devils themselvi's. 
 
 And this I fear was .Mr. liadman's condition, 
 and that wius the reason that he died so as he 
 did ; as I shall show you anon. 
 
 iJut what need I thus talk of the particular 
 actions, or rather the pnnligious sins, of Mr. 
 liadnuin, when his whole life and all his ac- 
 tions went as it were to the making up one 
 massy body of sin? Instead of believing th.-it 
 there was a ( iod, his mouth, his life and actions 
 declarcil that he believe<l no such thing; " His 
 transgression said within his heart that there 
 was no fear of G«k1 before his eyes." lusleoil 
 of honouring of God, and of giving glory to 
 him for any of his mercies or under any of his 
 good providences towanls him, (forG«Kj i« go(xi 
 to all, and lets his sun shine and his rain fall 
 UfNtn the unthankful and unholy,) he would 
 as<*ril)e the glory to other can-^eH. If th< y wer^ 
 mercies, he would ast-riln" tin in ^if the ojH-n 
 face of the providence did not give him the 
 He) to his own wit, labour, c«re, indnstry, 
 cunning or the like ; if thcv were cru^Kt-s, h» 
 
538 
 
 BUNTAN'S COMPLETE WORKS. 
 
 would ascribe them or count them the offspring 
 of fortune, ill-luck, chance, the ill manage- 
 ment of matte^^, the ill-will of neighbours, or 
 to his wife's being religious and spending, as 
 he called it, too much time in reading, praj'ing, 
 or the like. It was not in his way to ac- 
 knowledge God (that is graciously) or his 
 hand in things ; but as the prophet saith, " Let 
 favour be showed to the wicked, yet will he 
 net k-urn righteousness." And again, " They 
 returned not to him that smote them, nor 
 did tliey seek the Lord of hosts." This was 
 Mr. Badman's temper; neither mercies nor 
 judgment would make him seek the Lord. 
 Nay, as another Scripture says, "He would 
 not see the works of God nor regard the opera- 
 tions of his hands, cither in mercies or in judg- 
 ments." But furf.her, when by providence he 
 has been cast under the best means for his 
 Boul, (for, as WJis showed before, he having had 
 u good master, s.nd before him a good father, 
 and after all a good wife, and being sometimes 
 upon a journey, and cast under the hearing of 
 a good sermon, as he would sometimes, for 
 novelty's sake, go to hear a good preacher,) he 
 was always witliout heart to make use thereof; 
 "In this land of rigliteousness he would deal 
 unjustly, and ^^ould not behold the majesty of 
 the Lord." 
 
 Instead of reverencing the word when he 
 heard it preached, read, or discoursed of, he 
 would sleep, talk of other business, or else ob- 
 ject against the authority, harmony, and wis- 
 dom of the Scriptures; saying, How do you 
 know them to be the word of God? How do 
 you know that these sayings are true? The 
 Scriptures, he would say, were as a nose of 
 wax, and a man may turn them whithersoever 
 he lists; one Scripture says one thing, and 
 another says quite the contrary ; besides, they 
 make mention of a thousand impossibilities ; 
 they are the cause of all dissensions and dis- 
 cords that are in the land ; therefore you may 
 (would he say) still think what you will, but 
 in my mind they are best at ease that hare 
 least to do with them. 
 
 Instead ^f loving and honouring of them 
 that did bear in their foreheads the name and 
 in their lives the image of Christ, they should 
 be his song, the matter of his jests, and the 
 object of his slanders. He would either make 
 a mock at their sober deportment, their gra- 
 cious language, quiet behaviour, or else des- 
 perately swear that they did all in deceit and 
 h)-pocrisy. He would endeavour to render 
 godly men as odious and contemptible as he 
 
 could ; any lies that were made by any to their 
 diso-race, those he would avouch for truth, and 
 would not endure to be controlled. He was 
 much like those that the prophet speaks of 
 " that would sit and slander his mother's son,' 
 yea, he would speak reproachfully of his wife, 
 though his conscience told him, and many 
 would testify, that she was a very virtuous wo- 
 man. He would also raise slander of his wife's 
 friends himself, affirming that their doctrine 
 tended to lasciviousness, and that in their as- 
 semblies they acted and did unbeseeming men 
 and women, &c. He was much like those that 
 affirmed the apostle should say, "Let us do 
 evil that good may come ;" or like those of 
 whom it is thus written: "Report, say they, 
 and we will report it." And if he could. get 
 any thing by the end that had scandal in it, if 
 it did but touch professors, how falsely soever 
 reported, oh then he would glory, laugh, and 
 be glad, and lay it upon the whole party, say- 
 ing. Hang them, rogues ! there is not a barrel 
 better herring of all the holy brotherhood of 
 them ; like to like, quoth the devil to the col- 
 lier : this is your precise crew ! And then he 
 would send all home with a curse. 
 
 Attentive. If those that make professions of 
 religion be wise, Mr. Badman's watchings and 
 words will make them the more wary and 
 careful in all things. 
 
 Wiseman. You say true; for when we see 
 men do watch for our halting, and rejoice to 
 see us stumble and fall, it should make us the 
 more careful. 
 
 I do think it was as delightful to Mr. Bad- 
 man to hear, raise, and tell lies and lying 
 stories of them that fear the Lord, as it was 
 for him to go to bed when weary. But we will 
 at this time let these things pass. For as he 
 was in these things bad enough, so he added 
 to these many more of the like. 
 
 He was an angry, wrathful, envious man, a 
 man that knew not what meekness or gentle- 
 ness meant, nor did he desire to learn. His 
 natural temper was to be surly, huffy, and rug- 
 ged, and morose ; and he so gave way to his 
 temper as to this that it brought him to be 
 furious and outrageous in all things, especially 
 against goodness itself, and against other 
 things too, when he was displeased. 
 
 Attentive. Solomon saith, " He is a fool that 
 rageth." 
 
 Wiseman. He doth so ; and says moreover 
 that "anger rests in the bosom of fools.'' 
 And truly, if it be a sign of a fool to have 
 anger rest in his bosom, then was l^h- Badman, 
 
LIFE Ayn DEATH OF Mi:. B A DM AS. 
 
 539 
 
 notwithstanding the conceit that lie had of his 
 own abilities, a fool of no small size. 
 
 AllentUe. Fools are lugstly most wise in their 
 own eyes, 
 
 WUeinan. True ; but I was a-saying that if 
 it be a sign that a man is a fool when anger 
 rests in his bosom, then what is it a sign of, 
 think you, when nialiee and envy rest there? 
 For, t<» my knowh-«|gf, Mr. Hadman was as 
 malicious and as envious a man as commonly 
 y u can hear of. 
 
 Aitentivt. Certainly malice and envy flow 
 froru [trido ami arrogancy, and they again from 
 ignorance, aiui ignorance from the devil ; and 
 I thought that since you spake of the pride of 
 Mr. Ikidman before, we should have .something 
 of these before we had done. 
 
 Wt-'fimm. Knvy Hows from ignorance in- 
 deeti ; antl this Mr. Uiidman was .so envious an 
 one where he set against that he would swell 
 with it as a toad, as we say, swells with poi.son. 
 He whom he maligned might at any time even 
 reail i-nvy in his face wlu-rever ho met with 
 him or in whatever he had to do with him. 
 
 His envy wjls so rank and strong that if it 
 at any time turned its bead against a man it 
 would hardly ever be pulled in again ; he 
 Would watch over that man to do him mis- 
 chief as the cat watches over the mou.se to 
 tlestroy it ; yea, he would wait seven years but 
 he would have an opportunity to hurt him, and 
 when he had it he would make him feel the 
 weight of his envy. 
 
 Knvy is a devilish thing; the Scripture in- 
 timates that none can stand before it: "A 
 8t«»ne is heavy, and the sand weighty ; but a 
 fool's wrath is heavier than them both. Wrath 
 is cruel, and anger is outragcoos; but who can 
 Htaud before envy?" 
 
 This envj*, for the foulness of it, is reckoned 
 .Muong the foulest villainies that are, as adul- 
 tery, murder, drunkennej».«i, revellings, witch- 
 crafts, heresies, sedition.s, Ac. Yea, it is »o 
 malignant a corruption that it rotM the very 
 bones of him in whom it dwells: "A sound 
 heart is life to the flesh, but envy the rotten- 
 ness of the bones." 
 
 Affentirr. ThU envy h the very father and 
 mother of a great many hideous and priMlitf- 
 jous wiek<.tlHessos; I »ay, it is t 
 ainl mother c-f them; it both b- 
 also nourishes them up till they come to their 
 curseii maturity iu the boisom of him that •">- 
 tertains them. 
 
 Witemnn, You have given it a very rigiit 
 descriptii'ii in calling of it the fatiier and 
 
 mother of a great many other prxligious 
 wickednesses ; for it is so venomous and vile 
 a thing that it puts the whole course of nature 
 out of order, and makes it tit for nothing but 
 contusion and a hold for every evil thing: 
 " For where envy and strife is, there is confu- 
 sion and every evil work." Wherefore I say 
 you have rightly called it the very father and 
 mother of a great many other sins. .\nd m w, 
 for our further edification, I will reckon up 
 some of the births of envy : 
 
 1. Knvy, as I told you before, it rotteth the 
 very bones of him that entertains it. And, 
 
 2. As you have al>o hinted, it is heavier 
 than a stone, than sand ; yea, and I will 
 add it falls like a millstone upon the head. 
 Therefore, 
 
 3. It kills him that throws it, ami him at 
 whom it is thrown. "Envyslayeth llie silly 
 one;" that is, him in whom it resides and him 
 who is its object. 
 
 4. It was that also that slew Jesus Christ 
 himself, for his adversaries persecuted him 
 through their envy. 
 
 o. Knvy was that by virtue of which Joseph 
 was sold by his brethren into Kgyjit. 
 
 6. It is envy that hath the hand in making 
 of variance among Gml's saints. 
 
 7. It is envy in the hearts of sinners that 
 stirs thenj up to thrust CJod's ministers out of 
 their coasts. 
 
 8. What shall I .say? It is envy that is the 
 very nursery of whisperings, debates, back- 
 bilings, slanders, reproaches, murders, &c. 
 
 It is not po.ssible to repeat all the particular 
 fruits of this «iinl'ui root. Therefore, it is no 
 nuirvel that Mr. Hadman was such an ill-na- 
 tured man, for the great roots of all manner 
 of wickedness were in him unnii.rtlfi. ,| un- 
 mairaed, untouched. 
 
 Attentive. But it is a rare ca-i . < v. n this 
 of Mr. Iladman, that he should never in all 
 his life be touched with remorse for his ill- 
 siH'ut life. 
 
 Wiseman. Kemorse I cannot say he ever 
 had, if by remorse you mean repentance for 
 his evils. Yet twice I remember he was 
 under some trouble of mind alMiut his cun- 
 ilition — once when he broke his leg as h« 
 10 homo drunk from the alehoUHi-; and 
 •iher time when he fell sick and thought 
 he should die; bettidra these two timea, I do 
 •1"' remember any more. 
 
 Atfrntirr. Did he break his leg, theri 
 
 W'isrman. Yes ; once as he came i«oin« 
 drunk from the alehou.<ie. 
 
540 
 
 BUNTAN'S COMPLETE WORKS. 
 
 AifenHve. Prav how did he break it? 
 
 Wigeman. Whv, upon a time he was at an 
 alehouse, that wicked house about two or 
 three miles from home, and having there 
 drank hard the greatest part of the day, when 
 iii-ht was come lie would stay no longer, but 
 c-aUs for his lioree, gets up, and like a madman 
 (as drunken persons usually ride) away he 
 goes, as hard as horse could lay legs to the 
 ground. Thus he rid till coming to a dirty 
 place, where his horse, flouncing in, fell, 
 threw his master, and with his fall broke his 
 leg; so there he lay. But you would not 
 tlfink how he swore at first. But after a 
 while, he, coming to himself and feeling by 
 his pain and the uselessness of his leg what 
 cjLse he was in, and also fearing that this bout 
 might be his death, he began to cry out after 
 the manner of such, Lord, help me! Lord, 
 have mercy upon me! Good God, deliver 
 me ! and the like. So there he lay, till some 
 came by, took him up, carried him home, 
 whore he lay for some time before he could go 
 abroad again. 
 
 AUentive. And then you say he called upon 
 God ? 
 
 Wisanan. He cried out in his pain, and 
 would say, God! and O Lord, help me ! but 
 whether it was that his sin might be pardoned 
 and his soul .-^aved, or whether to be rid of his 
 pain, I will not positively determine, though I 
 fear it was but for the last, because, when his 
 pain wiLs gone and he had got hopes of mend- 
 ing, even before he could go abroad, he cast 
 ofl' prayer, and began his old game — to wit, to 
 he as bad. as he was before. He then would 
 send for his old companions ; they indeed 
 would come to his house to see him, and with 
 them he would be, as well as he could for his 
 lame leg, as vicious as they could be for their 
 hearts. 
 
 Atfrnflir. It was a wonder he did not break 
 his neck. 
 
 Wisannii. His neck had gone instead of his 
 log, but that God was long-suffering towards 
 ium; he had deserved it ten thousand times 
 over. There have been many, as I have 
 heard, and :i.s I have hinted to you before, 
 that have taken their horses when drunk as 
 he, but they have gone from the cup to the 
 grave; for they have broken their necks be- 
 twixt the alehouse and home. 
 
 ttar One hard by us also drank himself 
 dead ; he drank, and died in his drink. 
 
 Aftaidve. It is a sad thing to die drunk. 
 
 WUcman. So it is, but yet I wonder that no 
 
 more do so. For, considering the heinousneaa 
 of that sin, and with how many others it is 
 accompanied, as with oaths, blasphemies, lies, 
 revellings, brawlings, &c., it is a wonder to me 
 that any that live in that sin should escape 
 such a blow from heaven as should tumble 
 them into their graves. Besides, when I con- 
 sider also how, when they are as drunk as 
 beasts, they, without all fear of danger, will 
 ride like bedlams and madmen, even as if they . 
 did dare God to meddle with them if he durst, 
 for their being drunk, — I say, I wonder that 
 he doth not withdraw his protecting provi- 
 dences from them, and leave them to those 
 dangers and destructions that by their sin 
 they have deserved, and that by their bedlam 
 madness they would rush themselves into; 
 only I consider again, that he hath appointed 
 a day wherein he will reckon with them, and 
 doth also commonly make examples of some, 
 to show that he takes notice of their sin, ab- 
 hors their way, and will count with them for it 
 at the set time. 
 
 Attentive. It is worthy of our remark to take 
 notice how God, to show his dislike of the sins 
 of men, strikes some of them down with a 
 blow ; as the breaking of Mr. Badman's leg, 
 for doubtless that was a stroke from heaven. 
 
 Wiseman, It is worth our remark, indeed. 
 It was an open stroke, it fell upon him while 
 he was in the height of his sin ; and it looks 
 much like to that in Job : " Therefore he know- 
 eth their works, and overturneth them in the 
 njght, so that they are destroyed. He striketh 
 them as wicked men in the open sight of 
 others," or, as the margin reads it, "in the 
 place of beholders." He lays them with his 
 stroke in the place of beholders. There was 
 Mr. Badraan laid ; his stroke was taken notice 
 of by every one ; his broken leg was at this 
 time the town talk. Mr. Badman has broke 
 his leg, says one. How did he break it ? saya 
 another. As he came home drunk from such 
 an alehouse, said a third. A judgment of God 
 upon him, said a fourth. Thus his sin, his 
 shame, and punishment are all made conspic- 
 uous to all that are about him. I will here 
 tell you another story or two. 
 
 I have read in Mr. Clark's " Looking-glass 
 for Sinners " that upon a time a certain drunken 
 fellow boasted in his cups that there was neitlier 
 heaven nor hell ; also he said he believed that 
 man had no soul, and that, for his own part, 
 he would sell his soul to any that would buy 
 it. Then did one of his companions buy it of 
 him for a cup of wine, and presently the devJ 
 
LIFE AM) DEATH OF .Vfl. liADMAX. 
 
 541 
 
 in man's shape bought it uf that man aj^ain at 
 the same price ; and so in tlie presi-nrc of them 
 sll laid liold on the soul-seller and carried him 
 away through the air, so that he wjls never 
 more heard of. 
 
 lie tells us also that there was one at Salis- 
 bury in the midst of his health, drinking and 
 carousing in u tavern ; and he drank a health 
 to the ilcvil. saying that if the devil would not 
 come and pledge him he would not believe 
 that there wjls either (lod or devil. Where- 
 upon hio companions, stricken with fear, huit- 
 teni-d out of the roonj ; and presently after, 
 hearing a hideous noise and smelling a stinking 
 savour, the vintner ran up into h.is chandier, 
 and coming in he minsed his guest, and found 
 the window broken, the iron bar in it bowed 
 untl all bhKMly, but the man was never heard 
 of afterwanb*. 
 
 Again, he tells us of a bailifT of Ileadley, 
 who u]>ou a Lord's tlay, being ilrunk at ^lel- 
 fortl, got upon his horse to ride through the 
 strcet^s, saying that his horse would carry him 
 to tlie devil. And presently his horse threw 
 him and broke his neck. These things arc 
 worse than the breaking of Mr. lladman's leg, 
 and should be a caution to all of his friends 
 that are living, le:«t they also fall by their sin 
 into these sad jutlgnu-nts of CJod. 
 
 Ikit, as I .snid, Mr. liadman quickly forgot 
 all ; his conscience was choked before his leg 
 was healed. And therefore, before he was 
 well of the fruit of one sin, he tempts (.iixl to 
 send another judgment to seize upon him; and 
 so he did ijuickly after. For not many months 
 after his leg w:is well he had a very dangerous 
 lit of sickness, insomuch that now he U'gau to 
 think that he must die in very dee<l. 
 
 Attentive. Well, and what -lid 1. fliinl in.l 
 do then? 
 
 W'iitniMn. He thought he isni-i ;jm im in ii ; 
 this I know, for he couM not forbmr but .say 
 so. To my best remembrance he lay crying 
 out all one night for fear, and at times he would 
 <o tremble that he would make the very be*! 
 •ihaku under him. But oh how tho thoughts 
 uf death, of hcU-Brc, and of eternal judgment 
 did ihi^n ruck hi« conscience ! Fear might be 
 seen in his face and in his tossings to and fro; 
 it might also Ik* heard in his words and be un- 
 den*l<HMl by his heavy groaius. 
 
 He would often cr>', I am undone, I am un- 
 '!"iM'I irty vile life has undone me! 
 
 I fleniire. Then his former atheistical thoughts 
 :iiid principles were too weak now to sufiport 
 bin- from the fearx of eternal damnation? 
 
 WUanait. Ay, they were too weak indeed. 
 They may serve to stiHe conscience when a 
 man is in the midst of his iirosiK-rity, and to 
 harden the heart against all goml counsel when 
 a man is left of (.Sod and given up to his repro- 
 bate mind. Hut, aliLsI atheistical thoughts, 
 notions, and opinions must shrink and n>elt 
 away when tJod sen»ls, yea, comes with sick- 
 ness to visit the soul of such a sinner for his 
 sin. There was a man dwelt about ten miU^ 
 oil" from us that had s«i trainetl up himsetf in 
 his atheistical notions that at last he attcmpied 
 to write a book against Jesus Clirist and 
 against the divine authority of the ."Scriptures, 
 (llut I think it was not printed.) Well, after 
 many days CJod struck him with sickness, 
 whereof he died. So being sick, and musing 
 upon his former doings, the bof)k that he had 
 written came into his mind, and with it .such a 
 sense of his evil in writing of it tluit it tore his 
 conscience as a lion would tear a kid. He lay 
 therefore upon his deathbe<l in .sa<l ease and 
 much allliclion of conscience; some of my 
 friends al.so went to .sec him, and as they were 
 in his cluunber one day he luLstily called for a 
 pen, ink, and paper, which when it was given 
 him he took it and writ to this purpo.se: I, such 
 a one, in such a town, must go to hcll-fire for 
 writing a book against Jesus Christ and against 
 the holy trcriptures. And would also have 
 leapetl out of the window of his hoiLse to have 
 killed himself, but w:us by them prevented of 
 that; so he died in his be<l, such a death as it 
 was. It will be well if others take warning 
 by him. 
 
 AttrtiHif. This is a reiiuirk:. 
 
 llV..«7;(.i/j. It is jis true as i. ■ ; I had 
 
 it from them that I dare believe, who also 
 themselves were eye and ear witues.ses, and 
 also that catehed him in their arms and saved 
 him when he would have leaped out of his 
 chandK'r window to have <lestroyed himself. 
 
 Aiirniiif, Well, you have told me what were 
 .Mr. I Kidman's thoughts, now l>eing sick, of his 
 condition ; pray tell me also what he then did 
 when he was .sick. 
 
 Wiaeman. Did! He did many things which 
 I am sure he never tlxiught i ' ' ne, and 
 
 which, to be sure, were not of his 
 
 wife and children. 
 
 In this fit of sickness Ids thoughts were quite 
 altere<l alniut his wife ; I say his thoughts, so 
 far as could l>e judged by his words and car* 
 riagen to her. For she was his good wife, hit 
 g(Mlly wife, his honest wife, his duck and dear, 
 and all. Now he told her that she hail th« 
 
542 
 
 BUNYAN'S COMPLETE WORKS. 
 
 best of it, she having a good life to stand by 
 her, while his debaucheries and ungodly life 
 did always stare him in the face. Now he 
 told her the counsel that she often gave him 
 wa-s good, though he was so bad as not to take 
 
 it. 
 
 "now lie would hear her talk to him, and he 
 would lie si^irhing by her wliile she so did. 
 Now he would bid her pray for him that he 
 niijrht be delivered from hell. 
 
 He would also now consent that some of her 
 good ministers might come to him to comfort 
 him ; and he would seem to show them kind- 
 ne>;s when they came, for he would treat them 
 kindly with words and hearken diligently to 
 what tlu.'y said, only he did not care that they 
 Bhould talk much of his ill-spent life, because 
 his conscience was clogged with that already ; 
 he cared not now to see his old companions, 
 the thought* of them were a torment to him; 
 and he could speak kindly to that child of his 
 that took after its mother's steps, though he 
 could not at all abide it before. 
 
 He also desired the prayers of good people 
 that God" of his mercy would spare him a little 
 longer, promising that if God would but let 
 him recover this once what a new, what a pen- 
 itent man he would be towards God, and what 
 a loving husband he would be to his wife; 
 what liberty he would give her; yea, how he 
 would go with her himself to hear her minis- 
 tors, and how tliey should go hand in baud the 
 way to heaven together. 
 
 Ailiniirc. Here was a fine show of things ; 
 I'll warrant you his wife was glad for this. 
 
 Wiseman. His wife ! Ay, and a good many 
 peojile besides ; it was noised all over the town 
 what a great change there was wrought upon 
 Mr. I5adman ; how sorry he was for his sins, 
 hnw he began to love his wife, how he desired 
 good men should pray to God to spare him, 
 and what promises he now made to God in his 
 KJokncss that if ever he should raise him from 
 his sickbed to health again, what a new, pen- 
 itent man he M'ould be towards God, and what 
 a loving husband to his good wife. 
 
 Well, ministers prayed and good people re- 
 joiccfl, thinking verily that they now had got- 
 ten a man from the devil ; nay, some of the 
 weaker sort did not stick to say that God had 
 begun a work of grace in his heart ; and his 
 wife, poor woman ! you cannot think how apt 
 fhe was to believe it so; she rejoiced and she 
 hoperl as she would have it. But alas ! alas ! 
 in little time things all proved otherwise. 
 
 After he had kept his bed awiiile his distem- 
 
 per began to abate and he to feel himself bet 
 ter ; so he in a little time was so finely mended 
 that he could walk about the house, and also 
 obtained a very fine stomach to his food; and 
 now did his wife and her good friends stand 
 gaping to see Mr. Badman fulfil his promise 
 of becoming new towards God and loving to 
 his Avife; but the contrary only showed itself. 
 For as soon as ever he had hopes of mending, 
 and found that his strength began tfi renew, 
 his trouble began to go off his heart, and lie 
 grew as great a stranger to his frights and feara 
 as if he had never had them. 
 
 But verily I am apt to thiuk that one reason 
 of his no more regarding or remembering of 
 his sickbed fears, and of being no better for 
 them, was some words that the doctor that 
 supplied him with physic said to him when he 
 was mending. For as soon as Mr. Badman 
 began to mend the doctor comes and sits him 
 down by him in his house, and there fell into 
 discourse with him about the nature of his dis- 
 ease ; and among other things they talked of 
 Mr. Badman's trouble, and how he would cry 
 out, tremble, and express his fears of going to 
 hell when his sickness lay pretty hard upon 
 him. To which the doctor replied that those 
 fears and outcries did arise from the height of 
 his distemper, for that disease was often at- 
 tended with lightness of the head, by reason 
 the sick party could not sleep and for that the 
 vapours disturbed the brain. But you see, sir, 
 quoth he, that so soon as you got asleej) and 
 betook yourself to rest, you quickly mended 
 and your head settled, and so those frenzies 
 left you. 
 
 And was it so indeed? thought Mr. Bad- 
 man ; were my troubles only the effect of my 
 distemper and because ill vajDours got uj) into 
 my brain? Then surely, since my physician 
 was my saviour, my lusts again shall be my 
 god. So he never minded religion more, but 
 betook himself again to the world, his lusts, 
 and wicked companions ; and there was an end 
 of Mr. Badman's conversion. 
 
 Attentive. I thought, as you told me of him, 
 that this would be the result of the whole; for 
 I discerned by your relating of things that the 
 true symptoms of conversion were wanting in 
 him, and that those that appeared to be any 
 thing like them were only such as the repro- 
 bate may have. 
 
 Wiseman. You say right, for there wanted in 
 him, when he was most sensible, a sense of the 
 pollution of his nature ; he only had guilt for 
 his sinful actions, the which Caiu. and Pha- 
 
LIFE ASI> UKATII OF MR. BM>^fAy. 
 
 543 
 
 raoh, aid Saul, and Jud:is, those reprobates, 
 have had bffore liiin. 
 
 Besides, the great things that he desired 
 were to be delivered from going to hell, (and 
 who would willingly?) and that his life might 
 bo lengthened in this world. We find not by 
 all that ho said or diil that Jesus Christ the 
 Saviour was desired by him, from a sense of 
 his need of his rightenu-tness to elothe him, 
 and of his Spirit to sanctify him. 
 
 His own strength was whole in him ; he saw 
 nothing of the treachery of his own heart, for 
 had he, he would never have been so free to 
 make promises to (i«h1 of amendment. He 
 would rather have been afraid that if he had 
 mendeil he should have turmtl with the dug 
 to his vomit, and have beggi'il prayers of saints 
 and assistance from heaven upon that account, 
 tliat he nught have been kept from doing so. 
 It is true he did beg prayers of good people, 
 and so did Pharoah of Moses and Aamn, and 
 Sinmn Magus of Simon Peter. 
 
 His mintl also seemed to be turne<l t<» his 
 wife and child; but, alas! it was rather from 
 i-imviction that G<»d had given him concerning 
 heir happy state over his than for that he had 
 any true love to the work of God that was in 
 them. True, some shows of kindness he 
 seenjed to have for them, and so had rich 
 Divfs when ho was in hell t<i his five brethren 
 that were yet in the world ; yea, he had such 
 love as to wish them in heaven, that they 
 might not come thither to be tormentcil. 
 
 Attrnlive. Sickbetl repentance is seldom good 
 : >r any thing. 
 
 Wi'i'mitn. Yon say true ; it is very rarely 
 grxwl for any thing iniletHJ. Death is unwcl- 
 >me to nature; and usually when sickness 
 \m\ death visit the sinner, the first taking of 
 lim by the shoulder, and the second standing 
 at the bed-chamber door t*» receive him, then 
 the sinner begins to look aiNtut him and to l)c- 
 think with himself, Tlu*^e will have me away 
 btfore (J'kI; and I kn<»w that my life has not 
 l»e<'n as it shouhi; how shall I do to ap|>ear be- 
 fore fto«l? Or, if it be more, the senxe of the 
 punishment of ainncrM that also is startling to 
 a defilwl conscience, now rousrd by Death's 
 liimltering at the door. 
 
 .\nd hcDcc usually is sickbed r 
 ainl the matter of it — to wit, t<» br ~ 
 
 ••II and from death, and that (iml will restore 
 liicm again to health till they mend, conclud- 
 ing that it in in their |>ower to mend, a^ \» cvi- 
 lent from their large and lavishing promiseii 
 o do it. 
 
 I have known many that when they have 
 been sick have had large measures of this kind 
 of repentance, and while it hits lasted the noise 
 and the sound thereof lias made the town to 
 ring again. But, alas ! how long has it lasted ? 
 Oftlimes scarce so long as the party now sick 
 has beer. well. It has parsed away like a mi-*t 
 or a vapour, it has been a thing of no contin- 
 uance. lUit this ki?id of repentance is by (tod 
 compared to the howling of a dog : " Ami they 
 have not cried unto me with their heart when 
 they howlctl upon their beds." 
 
 Atffntivf. Yet one may sec by this the de«- 
 perateness of man's heart ; for what is it but 
 desperate wii-kedness to make pronii-e to (}«k1 
 of amendment if he will but spare tin m, and. 
 yet so soon as they are reeoviTe«l, or quickly 
 after, fall to sin its they did before, and never 
 to regard their promise more? 
 
 Wtxctnan. It is a sign of desperateness in- 
 deed, yea, of desperate madness; for surely 
 they must needs tliink that (to<l took n«»tico 
 of their promise, that he heard the wonis that 
 they s]>ake, and that he hath laid them up 
 against the time to come, and will then bring 
 out and testify to their faces that they flattered 
 him with their mouth and lied unto him with 
 their tongue when they lay sick, to their think- 
 ing, upon their deathbed, and promised him 
 that if he would recover thera they would re- 
 pent and amend their ways. But thus, a.s I 
 have told you, Mr. Badman did. He made 
 great promises that he would be a new man, 
 that he would leave his sins and bei-omo a 
 convert, that he would love, Ac, his go<lly 
 wife. A'c. Yea, many fine word-* ha<l Mr. Bad- 
 man in his sickness, but no gofxl actions when 
 he was well. 
 
 Attrntirr. And how did his gootl wife take 
 it when she saw that he had no amendment, 
 but that he returned with the dog to his vomit, 
 to his old courses again? 
 
 Wijoiii'iii. Why. it broke her heart ; it wim a 
 worse <li-<ap|>ointment to her than the client 
 that he gave her in marriage; at lea-*! she laid 
 it more to heart, and could not .so well grap- 
 pie with it. You must think that she had 
 put up many a prayer to ({»»<! for him before, 
 oven all the time that he had carried it no 
 to her; and now, when • af- 
 
 1 in hi-* sickness, ami •*<> •: it he 
 
 might live and mend, i>oor woman I she 
 thought that the time wa« r«)me fur Ood t# 
 aniiwer her pmyem ; nay. she did not let witii 
 gladoMB to whisper it out amonr^t her friends 
 that it was so; but when she saw henelf di** 
 
oU 
 
 BUNYAX'S COMPLETE WORKS. 
 
 aiipoinied by her husband turning rebel again, 
 she coukl not stand up under it, but falls into 
 a languishing distemper, and in a few weeks 
 gave up the ghost. 
 
 Atkntlve. Pray how did she die? 
 Wiseman. Die! She died bravely, full of 
 comfort of the faith of her interest in Christ, 
 and by him of the world to come. She had 
 many brave expressions in her sickness, and 
 gave' to those tliat came to visit her many signs 
 of her salvation. The thoughts of the grave, 
 but especially of her rising again, were sweet 
 thoughts to her. She would long for death, 
 because she knew it would be her friend. She 
 delivcj-ed herself like to some that were mak- 
 ing ready to go to meet their bridegroom. 
 Now, said' she, I am going to rest from my 
 .sorrows, my tears, my mournings and com- 
 plaints ; I have heretofore longed to be among 
 the saints, but might by no means be .suffered 
 to go ; but now I am going (and no man can 
 stop me) to the great meeting, "to the gen- 
 orul assembly and Church of the first-born 
 which arc written in heaven." There I shall 
 liavc my heart's desire ; there I shall worship 
 witluuit temptation or other impediment ; there 
 I shall see the face of my Jesus, whom I have 
 loved, whom I have served, and who now, I 
 know, will save my soul. I have prayed often 
 for my husband that he might be converted, 
 but there has been no answer to God in that 
 matter. Are ray prayers lost? are they for- 
 gotten? are they thrown over the bar? No; 
 they are hanged upon the horns of the golden 
 altar, and I must have the benefit of them my- 
 self that moment that I shall enter into the 
 gates, in at which the righteous nation that 
 keepeth trutli shall enter; I say I shall have 
 the benefit of them. I can say as holy David ; 
 I say I can say of my husband as he could of 
 his enemies: "As for me, when they were 
 sick my clothing was of sackcloth; I humbled 
 my soul with fasting, and my prayer returned 
 int4i my bosom." My ])rayers are not lost ; my 
 tf-ars are yet in God's bottle; I would have 
 had a crown and glory for my husband, and 
 ff)r those of my cliildren that follow his steps, 
 but, so far as I can see yet, I must rest in the 
 ho|)eof having all myself. 
 
 Affenttre. Di<l she talk thus openly? 
 
 Wifcman. No; this she spake but to one or 
 two of her most intimate acquaintance, who 
 wore permitted to come and see her when she 
 lay languishing upon her deathbed. 
 
 Attentive. Well, but pray go on in your rela- 
 tion. This is good ; I am glad to hear it ; this 
 
 is a cordial to my heart while we sit thus talk- 
 ing under this tree. 
 
 Wiseman. When she drew near her end she 
 called for her husband, and when he was come 
 to her she told him that now he and she must 
 part ; and said she, God knows, and thou shalt 
 know, that I have been a loving, faithful wife 
 unto thee; my prayers have been many foi 
 thee; and as for all the abuses that I have re- 
 ceived at thy hand, those I freely and heartily 
 forgive, and still shall pray for thy conversion, 
 even as long as I breathe \n this world. But, 
 husband, I am going thither where no bad 
 man shall come ; and if thou dost not repent 
 and reform thou wilt never see me more with 
 comfort. Let not my plain words offend thee ; 
 I am thy dying wife, and of my faithfulness 
 to thee would leave this exhortation with thee : 
 Break off thy sins, fly to God for mercy while 
 mercy's gate stands open ; remember that the 
 day is coming when thou, though now lusty 
 and well, must lie at the gates of death as I do ; 
 and what wilt thou then do if thou shalt be 
 found with a naked soul to meet with the 
 cherubims with their flaming swords? Yea, 
 what wilt thou then do if death and hell shall 
 come to visit thee, and thou in thy sins and 
 under the curse of the law ? 
 
 Attentive. This was honest and plain. But 
 what said Mr. Badman to her ? 
 
 Wiseman. He did what he could to divert 
 her talk by throwing in other things ; he also 
 showed some kind of pity to her now, and 
 would ask her what she woiMd have, and with 
 various kinds of words put her out of her 
 talk; for when she saw that she was not re- 
 garded she fetched a deep sigh and lay still. 
 So he went down, and then she called for her 
 children and began to talk to them. And first 
 she spake to those that were rude, and told 
 them the danger of dying before they had 
 grace in their hearts. She told them also that 
 death might be nearer than they were aware 
 of, and bid them look when they went through 
 the churchyard again if there were not little 
 graves there. And ah ! children, said she, 
 will it not be dreadful to you if we only shall 
 meet at the day of judgment, and then part 
 again and never see each other more? And 
 with that she wept; the children ^also wept. 
 So she held on her discourse. Children, said 
 she, I am going from you ; I am going to Jesus 
 Christ, and with him there is neither sorrow, 
 nor sighing, nor pain, nor tears, nor death. 
 Thither would I have you go also, but I can 
 neither carry you nor fetch you thither ; but if 
 
LIFE ASD DEATH OF MR. B ADM AX. 
 
 546 
 
 you shall turn from your sins to God, and shall 
 beg mercy at his hands by Jesus Clirist, you 
 shall follow me, and shall, wlien you die, eome 
 to the place where I am ^oin^, that blessed 
 place of rest ; and then we shall be for ever tt>- 
 gether, beholilin*^ the face of our Keileemer, to 
 our mutual and -ternal joy. So she bid them 
 rememlK'r the \tordH of a dying mother when 
 •he wa«» cold in ihe grave and themselves were 
 hot in their sins, if ]>erha[>s her w«»rds mi;rht 
 put a check to their vice and that they might 
 .'cmember and turn to (mkI. 
 
 Then they all went d<rwn but her darling — 
 to wit, the cbihl that she had nwKst love for, 
 because it followeil her ways. Si she addressed 
 herself to that. Come to me, «iid she, my 
 sweet child, thou art the child of my joy; I 
 have livetl to see thee a servant of (io<l; thou 
 shalt have eternal life. I, my sweetheart, shall 
 go before atfd thou shalt follow after, if thou 
 shalt hold the In-ginning of thy contidence 
 steadfast to the end. When I am p>ne do thou 
 still remember my wonls; love thy Hible, fol- 
 low my uiinisters, deny unjitHllini-ss, and if 
 troublesome times shall come set an hijrhcr 
 price ujnm Christ, his word and ways, and the 
 testimony of a go<xl conscience, than upon all 
 the world l)esides. Carry it kindly and duti- 
 fully to thy father, but choose none of his 
 ways. If thou mayi'st go to service, chooee 
 that rather than stay at home; but then be 
 sure to chivjse a service where thou mayest be 
 helped for^vanls in the way to heaven ; and 
 that thou mayest have such a service sju-ak to 
 my minister; he will help thee, if p'«sible, to 
 such an one. 
 
 I would have thee also, my dear child, to 
 love thy brothers and sisters, but learn none 
 of their nau^'hty tricks: " Have no fellowship 
 with the unfruitful works of darkness, but 
 rather reprove them." Thou ha.st grace, they 
 haTO none; do thou therefore beautify the 
 way of fwlvation In-fore their eye« by a go«lly 
 life ami comfortable conversation to the rc- 
 vtK'e<l will of (iod, that thy brothers and sifters 
 may see and be the more pleased with the good 
 ways of the Lord. 
 
 If thou shalt live to marry, take heed of 
 being served as I was — that is, of U^ng beguil- 
 ed with fair wonls and the flatteries of a lying 
 tongue. But first Iw sure of gi»<lliness, yea, as 
 sure as it is possible for one to Ik* in this world ; 
 Inust not thine own eyes nor thine own ju<lg- 
 ment; I mean as to that jKTson's godliness 
 that thou art invited to marry. Ask counsel 
 of good men, and do nothing therein, if be 
 M 
 
 lives, without my minister's advice. I have 
 also myself di-sire<l him to liw.k after thee. 
 Thus she talked to her children and >;ave them 
 counsel ; and after she had talked to this a 
 little longer she kissetl it and bid it go down. 
 Well, in short, her time drew on and the day 
 that she must die. So she died with a soul 
 full of grace, an heart full «(f comfort, and by 
 her death ende<l a life full of trouble. Her 
 husband made a funeral for her, jK-rhaps be- 
 cause he wiLs glad he was rid ot her ; but we 
 will leave that to be manifest at judgment. 
 
 Atlaitive. This wcmuin diinl well. And now, 
 we are talking of the «lying of Christians, I 
 will tell you a story of one that iliiil some 
 time since in our town. The man was a godly 
 old I'uritan, for so the p<Mlly were called in 
 time past. This man, after a long and godly 
 life, fell sick of the sickness* whereof he died. 
 And as he lay drawing on, the woman that 
 looked to him thought she heard music, and 
 that the sweetest that she ever heard in her 
 life, which continued until he gave up the 
 ghost, teif- Now wlion his sold departed from 
 him tlie music seemed to withdraw and go 
 farther and farther olf from tlie house, and so 
 it went until the sound was quite gone out of 
 hearing. 
 
 Winrman. What do you think that miglK be? 
 Attentive. For aught I kni^w the meUKlious 
 notes of angels that were sent of (JikI to fetch 
 him tf> heaven. 
 
 Witirman. I cannot say but that (J«xl goes 
 out of his ordinary road with us poor mortals 
 sometimes. I cannot sjiy this of this woman, 
 but yet she ha<l better music in her heart than 
 sounded in this woman's car*. 
 
 Attrntivr. I believe so; but pray tell me, did 
 any of her other children hearken to her 
 wonls, so :ls to be bettered in their souls there- 
 by.' 
 
 Wi.'riiuni. <.)ne of them did, and became a 
 ver)' hojK-ful young man, but for the rest I can 
 say nothing. 
 
 Attentire. And what did Mr. liadman do 
 after his wife was dead? 
 
 Wiseman. Why, even oa he did before : he 
 scarce niourniHl a fortnight for her, and hia 
 mourning then wa<«, I doubt, more in f:b<hion 
 than in heart. 
 
 Attrntivr. Would he not somelimcs talk of 
 his wife when she was dead? 
 
 Witrman. Yes, when the fit tcMik him; and 
 could commend her too, extremely, saying she 
 was a good, godly, virtuous woman. But this 
 is not a thing to be wondered at ; it b oonmi^i 
 
646 
 
 BUNYAS'S COMPLETE WORKS. 
 
 with wicked men to hate God's servants while 
 alive and to commend them when they are 
 dead. So served the Pharisees the prophets; 
 those of the prophets that were dead they 
 eomniended, and those that were alive they 
 condemned. 
 
 Atkntirc. But did not Mr. Badman marry 
 again quickly? 
 
 Whamii. No, not for a good while after, so 
 villainous, so ahominable did he continue with 
 vile women for some time after the death of 
 his wife. Yet at last there was one too hard 
 for him; for, getting of him to her upon a 
 time and making of him sufficiently drunk, 
 she wa.s so cunning as to get a promise of 
 marriage of him, and so held him to it and 
 forced him to marry her. And she, as the 
 saying is, was as good as he at all his vile and 
 ranting tricks; she had her companions as 
 well as he had his, and she would meet them 
 too at the tavern and alehouse more commonly 
 than he was aware of. She could fit him also 
 with cursing and swearing, for she could give 
 him oath for oath and curse for curse. 
 
 And their railing, and cursing, and swearing 
 ended not in words ; they would fight and fly 
 at each other, and that like cats and dogs. 
 But it must be looked upon as the hand and 
 judgment of God upon him for his villainy; 
 he had an hoiiCst woman before, bitt she would 
 not serve his turn, and therefore God took her 
 away and gave him one as bad as himself. 
 Thus that measure that he meted to his wife 
 this last did mete to him again. And this is 
 a punishment wherewith sometimes God will 
 punish wicked men. So said Amos to Ama- 
 ziah : " Thy wife shall be an harlot in the city." 
 With this last wife Mr. Badman lived a pretty 
 while, but, as I told you before, in a most sad 
 and hellish manner. And now he would be- 
 wail his first wife's death — not of love that he 
 had to her godliness, for that he could never 
 abide, but for that she used always to keep at 
 home, whereas this would go abroad; his first 
 wife w!vs also honest and true to that relation, 
 but tins hist was a vile woman ; the first woman 
 loved to keep things together, but this last 
 woulf! whirl tliem about as well as he; the first 
 Would be silent when he chid, and would take 
 it patiently when he abused her, but this would 
 give him word for word, blow for blow, cur.se 
 for curse; so that now Mr. Badman had met 
 with his match. God had a mind to make 
 him see the baseness of his own life in the 
 wickedness of his wife's. But all would not 
 do with Mr. Badman ; he would be Mr. Bad- 
 
 man still. This judgment did not work anj 
 reformation upon him, no, not to God nor man. 
 
 Attentive. Pray of what disease did Mr. Bad- 
 man die? for now I perceive we are come up to 
 his death. 
 
 Wiseman. I cannot so properly say that he 
 died of one disease, for there were many that 
 had consented and laid their heads together to 
 bring him to this end. He was dropsical, he 
 was consumptive, he was surfeited and gouty. 
 Yet the captain of all these men of death that 
 came against him to take him away was the 
 consumption, for it was that that brought him 
 down to the grave. 
 
 Attentive. Although I will not say but the 
 best men may die of a consumption, a dropsy, 
 or a surfeit, yea, that these may meet upon a 
 man to end him, yet I wdll say again that many 
 times these diseases come through a man's in- 
 ordinate use of things. Much drinking brings 
 dropsies, consumptions, surfeits, and many 
 other diseases ; and I doubt that Mr. Badman's 
 death did come by this abuse of himself in 
 the use of lawful or unlawful things. I 
 ground this my sentence upon that report of 
 his life that you at large have given me. 
 
 Wiseman. I think verily that you need not 
 call back your sentence ; for it is thought that 
 by his cups and his queans he brought himself 
 to this his destruction. He was not an old 
 man when he died, nor was he naturally very 
 feeble, but strong and of a healthy complexion ; 
 yet, as I said, he mouldered away, and w-ent, 
 when set a-going, rotten to h.is grave. And 
 that which made him foul in his name and 
 fame was, that he died with the spice of the 
 foul disease uj^on him — a man whose life was 
 full of sin, and whose death was without re- 
 pentance. 
 
 Attentive. These were blemishes sufiicient to 
 make him vile indeed. 
 
 Wiseman. They were so, and they did do it. 
 No man could speak well of him when he was 
 gone. His name rotted above ground as bis 
 carcass rotted under. And this is accordirg 
 to the saying of the wise man : " The memory 
 of the just is blessed, but the name of the 
 wicked shall rot." 
 
 This text, in both the parts of it, waj fai ■ 
 filled upon him and the woman that he mar- 
 ried first; for her name still did flourish, 
 though she had been dead almost seventeen 
 years, but his began to sink and rot before he 
 had been buried seventeen days. 
 
 Attentive. That man that dieth with a life 
 full of sin and with an heart void of lepent- 
 
LIFE ASD DEATH OF MR. JiADMAX. 
 
 bV 
 
 auce, although he shouM die of the mast 
 golden di!<ca.se, (if tiiere were any that mi-^ht 
 be so called,) I warrant him his name shall 
 be abhorred, and that in heaven and earth. 
 
 IKMfHKi/i. Ynii say true; and there(bre is 
 the name of Cain, Pharaoh, Saul, Judas, and 
 the Pliariseea, tliou|:;li dea»l thousands of years 
 ago, an ort'ensive in the nostrils of the world as 
 if they were but just dead. 
 
 Al.fnttre. I do fully aetjniesee with yi>u in 
 this. Hut, sir, sinee yon have ehargeil him 
 with dying impenitent, pray Irt me see how 
 y )U will prove it. Not that I altogether dsabt 
 it, because you have afllrmed it, but yet I love 
 lo have a proof of what men suy in such 
 weighty matters. 
 
 H'iV//i(f/». When I said he died without re- 
 pcrjtanee, I meant so far as those that knew 
 him could judge wlien they compared his life, 
 the wonl, and his death together. 
 
 Attcutii-t. Well said; they went the right 
 way to find out whether he had — that is, did 
 manifest that he had — repentance or no. Now, 
 then, show mo how they did prove he had 
 none. 
 
 \Vi*eman. So I will ; and first, this was 
 urge<i to prove it: He had not in all the 
 time of his sickness a sight and sense of his 
 »iiis, but was as secure and as much at quiet 
 as if he had never sinned in all his life. 
 
 Atlentivr, I must needs confess that this is 
 a sign he had none. For how can a man re- 
 pent of that of which he hath neither sight 
 nor sense? But it is strange that he had 
 neither sight nor sense of sin now, when he 
 had got such a sight and sen.se of his evil 
 before; I mean when he was sick before. 
 
 Wiseman. He wius, as I sniil, as secure now 
 Its if he had been as sinless as an angel, though 
 all men knew what a sinner he was, for he 
 carried his sins in his forehead. His debauched 
 life was read and known of nil men, hut his 
 repentance was read and known of no man, 
 for, ns I said, he had none. And for ought I 
 know the reiwon wliy he had no sense of his 
 sins now was, because he pr<ifile«l not by that 
 sense that he had of litem before. He liked 
 not to retain that knowlc>dgc of God then that 
 cau<M!d his sins to come to remembrance. 
 Therefore God gave him up now to a repro- 
 :ite mind, to harrlm-sH and stupidity of 
 -;'ir't; and so was that ."^iripture fulfilti-d upon 
 him, "He hath blindetl their eye»«;" and 
 that, " Let their eyi-Ji be darkened that tliey 
 may not ae«." Oh for a man to live in «in, 
 and to go ou' of the world without rc|>cn* incc I 
 
 for it is the .saddest judgment that can over- 
 take a man. 
 
 Afffiifivr. But, sir, although both you and I 
 have consenteil that without a sight and sense 
 of sin there can be no rejientance, yel that is 
 but our bare say-so; let us therefore now feo 
 if by the Scrijiture wo can make it gf>od. 
 
 Witrman. That is easily done. The lhre« 
 thousand that were converte«l (.Vets ii.) re- 
 pented not until they had sight and »(ius« • 
 of their sins; Paul reprnti-d not till ho had 
 si^'lit and sense <»f his sins ; the jailer re|K?nled 
 not till he had sight and sense of his sins; nor 
 could they. For of what should a man re- 
 pent? The answer is. Of sin. What is it to 
 re|ynt of sin? The answer is, To be sorry for 
 it, to turn from it. llut how can a man b« 
 .sorry for it that has neither si;;!^ nor si-nsc of 
 it? David did not only commit sins, but 
 abode impenitent for them until Nathan the 
 prophet was sent from (Jod to give him a 
 sight and sense of them; and then, and not 
 till then, he indeed n-pented of them. .lob, 
 in order to his repentance, cries unto (Jod, 
 "Show me wherefore thou contendest with 
 me." And again, "That which I see not 
 teach thou me; I have borne ch.-istisement; 
 I will not oflend any more;" that is, not in 
 what I know, for I will repent of it; nor yet 
 in what I know not when thou shalt show 
 me it. 
 
 Also Kphraim's repentance was after he 
 was turned to the sight and sense of his s'ns, 
 and after he wius instructed about the evil of 
 them. 
 
 Altentirr. These are goml testimonies of this 
 tnnh, and do prove indeed (if matter of fact 
 with which .Mr. Baihnan is charged be true,! 
 that he did not repei\t ; but its he lived, so he 
 died in his sin, for without repentance a man 
 is sure to die in his sin ; for they wMl lie 
 down in the dust with him, ri.se at the judg- 
 ment with him, hang about his neck likf 
 conls and chains when he standeth at the bar 
 of GikI's tribunal, and go with him too when 
 he go«'S away from the judgment-seal, with a 
 " Depart from me, ye cursed, into everl)u»ting 
 fire, prcpare<i for the devil and his nngels;" 
 and there shall fret and gnaw liis conscience, 
 because they will be t«» him a never-dying 
 wonn. 
 
 Witrmnn. You say well ; and I will add a 
 worrl or two more to what I have said. Re- 
 in" itance, as it is not pn)duce<l nithout a sight 
 ar.d senito of sin, no every sight and aenw at 
 -n cannot produce It; \ mean evcrj* slghi 
 
548 
 
 and sense of «in cannot produce that repent- 
 ance-that L., repentance unto salvation-re- 
 pentance never to be repented of. For it is 
 vet fre^h before us that Mr. Badman had a 
 Light and son.e of «in in that fit of sickness 
 that he had before, but it died without procur- 
 inL' any such godly fruit, as was manifest by 
 l.ic s., soon returning with the dog to his 
 vomit. Many people think also that repent- 
 »nu? stands in confession of sin only, but they 
 are very much mistaken; for repentance, as 
 wiu- said before, is a being sorry for and re- 
 turning from transgression to God by Jesus 
 Ohrist. Now, if this be true, that every sight 
 and sense of sin will not produce repentance, 
 tlien repentance cannot be produced there 
 where there is no sight and sense of sin. 
 That every sight and sense of sin will not 
 produce repentance— to wit, the godly re- 
 pentance that we are speaking of— is manifest 
 in Cain, Pharaoh, Saul, and Judas, who all 
 of them had great sense of sin, but none of 
 '.hem repentance unto life. 
 
 Now I do conclude that Mr. Badmau did die 
 impenitent, and so a death most miserable. 
 
 Attentive. But pray now, before we conclude 
 our discourse of Mr. Badman, give me another 
 proof of his dying in his sins. 
 
 Wiseman. Another proof is this : he did not 
 desire a sight and sense of his sins, that he 
 might have repentance for them. Did I say 
 he did not de-sirc it? I will add, he greatly 
 desired to remain in his security ; and that I 
 shall jirove by what follows: First, he could 
 not endure that any man now should talk to 
 him of his sinful life, and yet that was the way 
 to beget a sight and sense of sin, and so of re- 
 pentance from it, in his soul; but I say he 
 c«juld not endure such discourse. Those men 
 lliat did offer to talk unto him of his ill-spent 
 life, they were as little welcome to him in the 
 time of his last sickne.-fs as was Elijah when 
 he went to meet with Ahab as he went down to 
 take possession of Naboth's vineyard. " Hast 
 thou found me,'' said Ahab, " mine enemy?" 
 Mo would Mr. Badman say in his heart too, 
 :ind of ihosi- that thus did come to him, though 
 indeed they came even of love to convince 
 him of his evil life, that he might have repent- 
 ance thereof and have obtained mercy. 
 
 Attentive. Did good men then go to see him 
 in his last sickness? 
 
 Wi.'rmmi. Yes; those that were his first 
 wife's acquaintance, they went to see him, and 
 lo talk with him and to pray with him, if 
 
 BUNYAN'S COMPLETE WORKS. 
 
 perhaps he might now, at last, bethink hiji- 
 
 self and cry to God for mercy. 
 
 Attentive. They did well to try now at last if 
 they could save his soul from hell ; but pray 
 how can you tell that he did not care for the 
 company of such? 
 
 Wiseman. Because of the differing carriage 
 that he had towards them from what he had 
 when his old carnal companions came to see 
 him; Avhen his old companions came to see him 
 he would stir up himself as much as he could, 
 both by words and looks, to signify they were 
 welcome to him ; he would also talk with them 
 freely, and look pleasantly upon them, though 
 the talk of such could be none other but such 
 as David said carnal men would off'er to him 
 when they came to visit him in his sickness : 
 " If he comes to see me," says he, " he speak- 
 eth vanity, his heart gathereth iniquity to it- 
 self." But these kinds of talks, I say, Mr. Bad- 
 man better brooked than he did the company 
 of better men. 
 
 But I will more particularly give you a cha- 
 racter of his carriage to good men and good 
 talk when they came to see him : 
 
 1. When they were come he would seem to 
 fail in his spirits at the sight of them. 
 
 2. He would not care to answer them to any 
 of those questions that they would at times put 
 to him to feel what sense he had of sin, death, 
 hell, and judgment, but would either say noth- 
 ing or answer them by way of evasion, or else 
 be telling of them he w^as so weak and spent 
 that he could not speak much. 
 
 3. He would never show forwardness to speak 
 or to talk with them, but was glad when they 
 held their tongues. He would ask them no 
 questions about his state and another world, or 
 how he should escape that damnation that he 
 had deserved. 
 
 4. Pie had got a haunt at last to bid his wife 
 and keeper, when these good people attempted 
 to come and see him, to tell them that he was 
 asleep or inclining to sleep, or so weak for want 
 thereof that he could not abide any noise. 
 And so they would serve them, time aftei .ime, 
 till at last they were discouraged from coming 
 to see him any more. 
 
 5. He was so hardened now, in this time of 
 his sickness, that he would talk, when his com- 
 panions came unto him, to the disparagement 
 of those good men (and of their good doctrine 
 too) that of love did come to see him and that 
 did labour to convert him. 
 
 6. When these good men went away from 
 
LIFE ASD DEATH OF MR. B ADM AS. 
 
 549 
 
 him he woiilfl never say, Pray, when will you 
 oe pleased to come again, fur I have a doj^ire 
 for more of your company and to hoar more 
 of your good instruction? No, not a word of 
 tliat, but wlien they were going would scarce 
 bid tlu'in drink, or say, Thank you for your 
 good company and good instruction. 
 
 7. Hid talk in hitt sicknciu with his com- 
 panions would be of the world, as trades, 
 houses, lan(U, great men, great titles, great 
 places, outward pros|K*rity or outward atlver- 
 Hity, »»r Borne such carnal thing. 
 
 lly all which I conduile that he did not de- 
 Kire a sense and sight of his sin, tliat he miglit 
 repent and be saved. 
 
 Attentive. It must needs be so as you say if 
 tlu-se things be true that you have iLsserted of 
 him. And I do the rather believe them be- 
 cause I think you dare not tell a lie «»f fhe 
 .!,ad. 
 
 WiMrmun. I wjis one of them that went to 
 him, and that beheld his carriage and nuinner 
 ;»f way, and this is a true relation of it that I 
 have given you. 
 
 Attentive. I am satisfied; but pray, if you 
 in, show me now by the word what sentence 
 ( iod doth pass upon such men. 
 
 Wiienuin. Why, the man that is thus averse 
 to repentance, that desires not to hear of his 
 sins that he might repent and be sjive<i, is .>uiid 
 to be a man that saith unto(fo<l, " Depart from 
 me, f'lr I (K*sire not the knowledge of thy 
 ways." He is a man that says in his heart and 
 with his actions, "I have loveil strangers," 
 (sins,) "and after them I will go." He is a 
 man that shuts his cycM, sto]Ki his ears, and 
 that tunieth his spirit against (Jod. Yea, he 
 is the man that is at enmity with Gtxl, and that 
 abhors him with his soul. 
 
 Attentive. What other sign can you give that 
 Mr. Iliidman die«i without reiK-ntancc? 
 
 WiMnnnn. Why, he never did heartily cr}' to 
 3od for mercy all the time of his aflliction. 
 True, when sinking fits, stitches, or pains took 
 hold u|Min him, then he wouM say, as other 
 carnal men use^l to do. Lord help me! I/ord 
 strengthen me ! Lonl deliver me I and the 
 like; but to cry to Ctod for mercy, that he did 
 not, bu! lay, as I hinted before, as if he never 
 liad sinned. 
 
 I . That is another bad sign imlrnl, 
 
 r.» i\f¥\ for mercy is one of the first 
 •igns of I' ■ When I'aul lay repent- 
 
 ing of his i his bed the Holy (Jhrwt 
 
 raid of him, " lt<<hold, he prays." Hut he that 
 hath not the first signs of repentance, it is a 
 
 sign that he hath none other, and so indeed 
 none at all. I do not say but there may be 
 crying where there may be no sign of repent- 
 ance: " They cried," says David, " to the Lord, 
 but he answered them not ;" but that he would 
 have done if their cry had been the fruit of 
 repentance. Hut, I say, if men may cry and 
 yet have no repentance, be sure they have 
 none that cry not at all. It, is said in Job, 
 "They cry not when he biiuleth them ;" that 
 is, because they have no repeiitaiuv; no re- 
 pentance, no cries ; false repentance, false cries; 
 Irue repentance, true cries. 
 
 Wiseman. I know that it is as iiii|><niAible for 
 a man to forbear crying that huth repentance 
 an it is for a man to forbear groaning that feel- 
 Cth deadly pain. He that looketh into the 
 book of I'saliiis (where repentance is set forth, 
 even in its true and proper ellects) shall there 
 find that crying, strong crying, hearty crying, 
 great crying, and inci-s-sjint crying hath been 
 the fruits of repentance, but none <»f this had 
 this Mr. nadinan ; therefore he died in his sins. 
 
 That crying is an inseparable effect of re- 
 pentance is seen in these Scriptures: "Have 
 mercy upon me, O (io<l ; according to the mul- 
 titude of thy tender mereii-s blot out my tnins- 
 gressions. O Lord, rebuke me not in thine 
 anger, neither chasten me in thy hot displeas- 
 ure. Have mercy upon me, O Lord, for I am 
 weak ; O Ix)rd, heal me, for my bones are 
 vexe<l. My soul is also vexed, but thou, O 
 Ix)rd, how long? Return, () Lord, deliver 
 my soul ; oh save me for thy mercies* .sake. O 
 Lord, rebuke me not in thy wrath, neither 
 chasten me in thy hot displeasure; for thine 
 arrows stick fast in me, an<l thine hand press- 
 etli me sore. There is no sourulness in my 
 flesh, because of thine anger; neither is there 
 any rest in my bones, lH>caiise of my sin. For 
 mine ini(|uities are gone over mine head ; aa 
 an heavy bunlen they are to«i heavy for me. 
 My wounds stink and are corrupt, because of 
 my foolishness. I am troubled, I i.m lM)We<J 
 ilown greatly, I go mourning all the day long 
 My loins are fille<l with a loathH4»me disease, 
 and there is no soundnesj* in my tle^h. I am 
 feeble and sore broken ; I have roanil by renflon 
 of the dimjuietnew of my heart." 
 
 I might give you a great numl>er nn>rc of 
 the holy sayings of goixl men, whereby thrjr 
 expniMt how they wen\ what ih'-y felt, and 
 whether they crii>*l or no when r way 
 
 wrought in them. Alas, alas I r \-<m^\- 
 
 blc for a man, when the pongn of gui'l are 
 upon him, to forlx^nr praying an it is for a 
 
550 
 
 BUy VAN'S COMPLETE WORKS. 
 
 WMiuan when pangs of travail are upon her to 
 forbear crying. If all the world should tell 
 me tliat such a man hath repentance, yet if he 
 U not a praying man I should not be persuaded 
 t<j believe it. 
 
 Attentne. I know no reason why you should, 
 for there is nothing can demonstrate that such 
 a man liath it. But pray, sir, what other sign 
 have you by \hich you can prove that Mr. 
 Dadnian died in his sins, and so in a state of 
 damnation? 
 
 WUt-mmi. I have this to prove it : Those who 
 were his old sinful companions in the time of 
 Ills jiealth were those whose company and 
 carnal talk he most delighted in in the time 
 ^)i his sickness. I did occasionally hint of this 
 before, but now I make it an argument of his 
 want of grace ; for where there is indeed a work 
 of grace in the heart, that work doth not only 
 change the heart, thoughts, and desires, but 
 the conversation also; yea, conversation and 
 company too. When Paul had a work of 
 gr:icc' in his soul he essayed to join himself to 
 llie disciples. He was for his old companions 
 in their abominations no longer; he was now 
 a disciple, and was for the company of disci- 
 pies ; '■ .Vnd he was with them coming in and 
 going out of Jerusalem." 
 
 AUenlive. I thought something when I heard 
 you make mention of it before. Thought I, 
 Tins is a shrewd sign that he had not grace in 
 hi» heart. Birds of a feather, thought I, will 
 flock together. If this man was one of God's 
 children he would herd with God's children, 
 his delight would be with and in the company 
 of God's children; as David said: "I am a 
 companion of all them that fear thee and of 
 tlicm that keep thy precepts." 
 
 Wisemnn. You say well, for what fellowship 
 hath lie that believetli with an infidel? And 
 although it be true that all that join to the 
 godly are not godly, yet they that shall in- 
 wardly choose the company of the ungodly and 
 open ppffano, rather than the company of the 
 g«Klly, :is Mr. Badman did, surely are not godly 
 men, but pn.fane. He was, as I told you, out 
 of his elenjcnt when good men did come to 
 visit \\\a\, but then he was where he would be 
 when he had his vain companions about him. 
 Aiaa! grace, as I said, altereth all, heart, life, 
 romi)any, and all ; for by it tjie heart of man is 
 made new, ami a new heart and a new man 
 niu>t have objects of delight that are new and 
 like him.self : "Old things are passed away :" 
 Why? "For all things are become new." 
 Now, if all things are become new— to wit, 
 
 heart, mind, thoughts, desires, and delights- 
 it foUoweth, by consequence, that the com- 
 pany must be answerable ; hence it is said 
 that " they that believe were together ;" that 
 "they went to their own company;" that 
 " they were added to the Church ;" that " they 
 were of one heart and of one soul ;" and the 
 lilce. Now, if it be objected that Mr. Badman 
 was sick, and so could not go to the godly, yet 
 he had a tongue in his head, and could had 
 he had an heart, have spoken to some to call 
 or send for the godly to come to him. Yea, 
 he would have done so ; yea, the company of 
 all others, especially his fellow-sinners, would, 
 even in every appearance of them before him, 
 have been a burden and a grief unto him. His 
 heart and affection standing bent to good, good 
 companions would have suited him best. But 
 his companions were liis old associates : his 
 delight was in them ; therefore his heart and 
 soul were yet ungodly. 
 
 Attentive. Pray, how was he when he drew 
 near his end, for I perceive that what you say 
 of him now hath reference to him and to his 
 actions at the beginning of his sickness? Then 
 he could endure company and much talk ; be- 
 sides, perhaps then he thought he should re- 
 cover, and not die, as afterwards he had cause 
 to think when be was quite wasted with pining 
 sickness, when he was at the grave's mouth. 
 But how was he, I say, when he was (a-s we 
 say) wnthin a step of death ? when he saw and 
 knew, and could not but know, that shortly he 
 must die and appear before the judgment of 
 God? 
 
 Wiseman. ^\niy, there was not any other al- 
 teration in him than what was made by his 
 disease upon his body. Sickness, you know, 
 will alter the body; also pains and stitches 
 will make men groan ; but for his mind, he had 
 no alteration there; his mind was the same, 
 his heart was the same ; he was the selfsame 
 Mr. Badman still, net only in name, but con- 
 ditions, and that to the very day of his death ; 
 yea, so far as could be gathered, to the very 
 moment in which he died. 
 
 Attentive. Pray, how was he in his death? 
 Was death strong upon him? or did he die 
 with ease, quietly? 
 
 Wiseman. As quietly as a lamb. There 
 seemed not to be in it, to standers-by, so much 
 as a strong struggle of nature ; and as for his 
 mind, it seemed to be wholly at quiet. But 
 pray, why do you ask me this question ? 
 
 Attentive. Not for my .Dwn sake, but for 
 othei*s. For there is such an opinion as this 
 
LIFE ASD DEATH OF MR. BADMAX. 
 
 551 
 
 among the ignorant: that if a man dii-s, as 
 they call it, like a lamb — that is, quietly, and 
 without that c<)ii:*ternatioii of mind that oiIkt:* 
 show in thi-ir death— they conclude, and that | 
 beyond all doubt, that such a one is gone to | 
 heaven, and i-* eertaiidy t-scaped the wrath to 
 ;ome. 
 
 \\'i«t'iiiiiii. There is no judgment to be made 
 bv a quiet death of the eteriud state of him 
 that soilieth. Suppose one num should die 
 juietly, another >hould die suddenly, and a 
 tliird should die under great consternation ol' 
 -pirit ; no nuin can judge of their eternal con- 
 dition l»y the nmnner of any of thi>se kinds of 
 death". He that dii>s quietly, suddenly, or 
 umler consternation of spirit may go to heaven 
 or nniy go to hell : no man cjin tell whither a 
 man goi-.s by any such manner of death. The 
 judgment, therefore, that we make of the eter- 
 nal condition of num must be gathereil from 
 another consideration — to wit, Diil the num 
 lie in his sins? Did he die in unbelief? Did 
 lie «lie before he wius born again? Then he is 
 gone to the devil aiul hell, though he died 
 never so cpiirtly. .\gain, Was the man a good 
 man? Ilatl he faith and holiness? Wius he a 
 lover unil a worshipper of (i(mI by Christ, ac- 
 cording to his word? Then he is gone to tJod 
 and heayen, how suthlenly or in what conster- 
 nation of minti soever he died. lUit Mr. B:id- 
 inan w:ls naui;hty, his life was evil, his ways 
 were evil, evil to his end ; therefore he went to 
 hell and to the devil, h<»w (juietly soever he 
 dietl. 
 
 Indeed there is in .some ciLsos a judgment t(» 
 be nuide of a man's eternal condition by the 
 manner of the «leath he dieth. A.s supptwe 
 now a man shouM murder him.self or live a 
 wicked life, and after that die in utter di-spair; 
 thi>:«e men, without doubt, do both of tlu-ni go 
 to hell. Ami Iktc I will take *H:ciLsion to 
 f*|>eak of two of Mr. Uudman's brethren, (for 
 you know I told you before that he hud 
 brethren,) and of the manner of their death. 
 One of them kilU^l himself, and the other, 
 al'tei a wicked life, dit-d in utter despair. Now 
 I should not be afniid to conclude of ImUIi 
 the^c that they went by and through their 
 death to hell. 
 
 AUenticr. Tray tell mc concerning the firwt, 
 how he niaiie away with him.self? 
 
 Wis^imtn. Why, he t<Mik a knife and cut liiH 
 own throat, ami immiilialely gave up the gh<>^t 
 and die<i. Now, what can we jmlge of su<-h a 
 man's condition, since thci^'riptureHaith,"No 
 munlcrer hath eternal life," «.Vc., but that it 
 
 must be concluded that such a one is gone to 
 hell? He wa-s a murderer, a self-murderer, 
 and he is the worst murtU-rer, ono that »lays his 
 own b<Hly and soul; nor do we find mention 
 nuule of any but cursed ones that do such kind 
 of deeds; I say no mention made in holy writ 
 of any othf>- I-m' -ueh that nuird-"- iI'-m!- 
 selves. 
 
 And this 1- a -"ii,- judgment of ii>"\ ii]i«in 
 men, when (mmI .nhall, for the sins of such, give 
 them up to be their own exeeutioneis, r rather 
 to execute his judgnu-nt and anger U|>on them- 
 selves. And let me earticntly give this caution 
 to sinners: Take heeil, sirn, break otl'your Hina, 
 lest God serve you as he served .Mr. lUidnian'a 
 brother — that is, h-st he give you up to be your 
 own murderei-s. 
 
 Allvnlivf. This is a tln-adful story, and I 
 would to Ctod that it might be a warning to 
 othei-s to instruct them to fear before (.i<kI, and 
 pray li-st he givcs'them up t<» do as he hath 
 done. For surely .self-nuirderers cannot go to 
 heaven; and therefore, as you have saiil, he 
 that dieth by his own hands is eertaiidy gone 
 to hell, lint speak a word or two of the other 
 man you mentioned. 
 
 Witeman. What! of a wickitl man dying ii» 
 despair? 
 
 Attentive. Yes, of a wicked man dying id 
 de:*pair. 
 
 Wiixmau. Well, then: This .Mr. Hadman's 
 other brother w:is a very wieketl man, Inith in 
 heart and life; I say in heart, beeunse he wa.*4 
 so in life, nor could anything reclaim him, 
 neither )J(mk1 men, good lMM>ks, gooil exampUw, 
 nor Goil's judgments. Well, after he ha<l lived 
 a great while in his sins (iod smote him with 
 a sicknesi* of which he ditMl. Now in his sick- 
 ness his conscience began to be awakened, and 
 he began to roar out of his ill-spent life, in.so- 
 niuch that the town began to ring of him. 
 Now, when it was noiitetl about numy of liiM 
 neighbours came to see him and to read by 
 him, as is the common way with some ; but all 
 that they couhl ilo could not abate his terror, 
 but he would ^tif lie in his U-d gna'tliiie.; <>f 
 his teeth and wringing of his wri.nt.-, eonrlud- 
 iiig U|>on the damnation of his aouI; and ia 
 that horror and dcMpair he die<l, not calliiif; 
 u|M>n (fod, but distrusting in his mercy und 
 blaspheming of his name. 
 
 teiT' Attrutit'-. This brings to my mind a 
 I man that a friend of mine t I! 
 
 had l)cen a wicked liver ; «m»wi 
 die be fell into despair, and having amcluded 
 that God had no merry fitr him, he wddraned 
 
652 
 
 BUNTAN'S COMPLETE WORKS. 
 
 Himself to the devil for favour, saying, Good 
 devil, be good unto me. 
 
 Wiieman. This is almost like Saul, who 
 being forsaken of God went to the witch of 
 Endor, and so to the devil, for help. But, 
 ala« ! should I set myself to collect these 
 dreadful stories it would be easy in little time 
 to prwnt you with hundreds of them. But I 
 will conclude as I began : they that are their 
 own murderers, or that die in despair after 
 they have lived a life of wickedness, do surely 
 go to hell. 
 
 And here I would put in a caution : Every 
 one that dicth under consternation of spirit — 
 that is, under amazement and great fear— do 
 not therefore die in despair, for a good man 
 may have this for his bands in his death, and 
 yet go to heaven and glory. J'or, as I said 
 before, he that is a good man, a man that hath 
 faith and holiness, a lover and worshipper of 
 God by Christ according t6 his word, may die 
 in consternation of spirit; for Satan will not 
 be wanting to assault good men upon their 
 deathbed, but tiiey are secured by the word 
 and power of God ; yea, and are also helped, 
 though with much agony of spirit, to exer- 
 cise themselves in faith and prayer, the which 
 he that dieth in despair can by no means 
 do. But let us return to Mr. Badman, and 
 enter into furtaer discourse of the manner of 
 his death. 
 
 Attentive. I think you and I are both of a 
 mind, for just now I was thinking to call you 
 back to him also. And pray, now, since it is 
 your own motion to return again to him, let 
 u» discourse a little more of his quiet and still 
 death. 
 
 Wiseman. With all my heart. You know 
 we were speaking before of the manner of 
 Mr. Hadman's death, how that he died still 
 and quietly, upon which you made observa- 
 tion that the common people concluded that 
 if a man dies quietly, and, as they call it, like 
 a lamb, he is certainly gone to heaven, when, 
 alius! if a wicked man dies quietly, if a man 
 that hits all his days lived in notorious sin 
 liieth (juielly, his quiet dying is so far off from 
 being a sign of his being saved that it is 
 an uncontrollable proof of his damnation. 
 Thia was Mr, Badman's case ; he lived wick- 
 edly even to the last, and then went quietly 
 out. of the world; therefore Mr. Badman is 
 Kone to hell. 
 
 AtUiitive. Well, but since you are upon it, 
 and !xho so confident in it — to wit, that a 
 ■uui that lives a wicked life till he dies, and 
 
 then dies quietly, is gone to hell— let me see 
 what show of proof you have for this your 
 opinion ? 
 
 Wiseman. My first argument is drawn from 
 the necessity of repentance. No man can be 
 saved except he repents, nor can he repent 
 that sees not, that knows not, that he is a sin- 
 ner ; and he that knows himself to be a sinner 
 will, I warrant him, be molested for the time 
 by that knowledge. This, as it is testified by 
 all the Scriptures, so it is testified by Christian 
 experience. He that knows himself to be a 
 sinner is molested, especially if that know- 
 ledge comes not to him until he is cast upon 
 his deathbed— molested, I say, before he can 
 die quietly; yea, he is molested, dejected, and 
 cast down ; he is also made to cry out, to hun- 
 ger and thirst after mercy by Christ ; and if at 
 all he shall indeed come to die quietly — I mean 
 with that quietness that is begotten by faith 
 and hope in God's mercy (to the which Mr. 
 Badman and his brethren were utter stran- 
 gers) — his quietness is distinguished, by all 
 judicious observers, by what went before it, 
 by what it flows from, and also by what is the 
 fruit thereof. 
 
 I must confess I am no admirer of sickbed 
 repentance, for I think verily it is seldom good 
 for any thing; but I say, he that hath lived 
 in sin and profaneness all his days, as Mr. 
 Badman did, and yet shall die quietly — that 
 is, without repentance steps in betwixt his 
 life and death — ne is assuredly gone to hell, 
 and is damned. 
 
 Attentive. This does look like an argument 
 indeed ; for repentance must come or else we 
 must go to hell-fire ; and if a lewd liver shall 
 (I mean that so continues till the day of his 
 death) yet go out of the world quietly, it is a 
 sign that he died without rejjentance, and so a 
 sign that Ire is damned. 
 
 Wiseman. I am satisfied in it for my part, 
 and that from the necessity and nature of re- 
 pentance. It is necessary, because God calls 
 for it and will not pardon sin without it; 
 " Except ye repent ye shall all likewise 
 perish." This is that which God hath said, 
 and he will prove but a foolhardy man that 
 shall yet think to go to heaven and glory 
 without it. " Repent, for the axe is laid to 
 the root of the tree ; every tree therefore that 
 bringeth not forth good fruit" (but no good 
 fruit can be where there is no sound repent- 
 ance) " shall be hewn down and cast into the 
 fire." This was Mr. Badman's case ; he had 
 attending of him a sinful life, and that to the 
 
LIFE AXD DEATH OF MR. B A DM AX. 
 
 553 
 
 very last, anil yet died quietly — that is, with- 
 out repcDtunco; he is gone to hell, and is 
 damned. For the nature of repentance, I 
 have touched ujHin that already, and showed 
 that it never wjus wliere a quiet death is tlie 
 immediate compaiiiun of a sinful life ; and 
 therefore Mr. liudman is pone to hell. 
 
 ■J. My seeond arpunn-iit is drawn from that 
 niessed word of Christ: "While the strong 
 Duiti armed keeps the house his goo<U are in 
 peace till a stnmger tlian lie comes ;" hut the 
 strong man armi>d kept .Mr. Hadman's hou.sc 
 • — that is, his heart and soul, and bmiy — for he 
 Wi-nt from a sinful life ipiictly out of this 
 world. The stronger did not disturb by inter- 
 cepting with sound repentance betwixt his 
 sinful life and his quiet death; therefore Mr. 
 Hadman is gone to hell. 
 
 The strong num armed is the devil, and 
 quietness is his security. The devil never 
 fears losing of the sinner if he can but keep 
 him quiet. Can he but kee]> him quiet in a 
 sinful life and quiet in his death, he is his 
 own. Therefore he saith, his gmuis are in 
 peace; that is, out of danger. There is no 
 fear of the devil's losing such a soul, I say, be- 
 cause Christ, who is the best judge in this 
 matter, saith, His goods are at peace, in quiet, 
 and out of danger. 
 
 Altattice. This is a good one too; for doubt- 
 lesw |)eace and quiet with sin is one of the 
 greatest signs .^f a damnable slate. 
 
 Whrman. 80 it is; therefore, ^'hen G<xl 
 would show the greatness of his anger against 
 sin and sinners in one wortl, he saith, "They 
 are joine<l to idols, let them ah)ne." Let them 
 alone — that is, disturb them not ; let them go 
 on without control ; let the devil enjoy them 
 {•eaceably ; let him earn.- them out of the 
 world unconverted, quietly. This is one of 
 the sorest of judgments, ami bi-speaketh the 
 hunting anger of GikI against sinful men. Sec 
 also when you come home, Hosea iv. 14, "I 
 will not punish your daughten* when they 
 commit whon-dtim." I will let them alone, 
 they thall live and did in their sins. Ihit, 
 
 3. My third argument is drawn from that 
 saying of Christ, " He hath blinded their eye?* 
 and hardened their hearts, that they should 
 not ace with their eyes nor underntund with 
 their hearts, and be converte<i, and I should 
 heal them." 
 
 There are three thingn that I will take notice 
 of from tlu-sc words : 
 
 The first is, that there can l>o no convention 
 •u Gotl where th«' -v. i^ .1 >ri(cuedaud ii><- li.nrt 
 
 hardened. The eye must first be made to Be« 
 and the heart to break and relent under and 
 for sin, or else there can be no conversion. 
 " He hath blinded their eyes and hanlened 
 their hearts, lest they should se*- and under- 
 stand, and so be convertetl." And this was 
 clearly Mr. Hadman'ti cime: he live«l a wicked 
 life, and also ditti with his eyes shut and heart 
 hardened, its is manifest in that a sinful life 
 WiLS joined with a (juiet death ; and ail for that 
 he should not bo eonverte<l. but partake of the 
 fruit of his sinful life in hell-fire. 
 
 The second thing that I take notice of fnmi 
 these words is, that this is a dis|iensation and 
 manifestation of CJod's anger against a mau for 
 his sin. When CuhI is angry with men — I 
 mean, when he is s(» angry with them — this, 
 among many, is one of the judgments that he 
 giveth thenj up unt«) — 1<» wit, to blindness of 
 mind and hardness of heart, which he also 
 sutl'ereth to accompany tln-m till they enter in 
 at the gates of death. And then and there, 
 and not short of then and there, their eyes 
 come to be opened. Hence it is said of the 
 rich man mentioned in Luke, " He died, and 
 in hell he lifted up his eyes," implying that ho 
 did not lift them up before; he neither saw 
 what he had done nor whither he w:ts going 
 till he came to the place of execution, even 
 into hell. He diL*d asleep in his soul ; he died 
 besotted, stupefied, atid so conseijuently for 
 quietness like a child or lamb, even as Mr. 
 Itjidnum did; this was a sign of (Jod's anger; 
 he had a mind to damn him for his sins, and 
 therefore would not let him .see n<)r have on 
 heart to repent for them, lest he should con 
 vert, and his damnation, which God hath ap- 
 j)ointe<l, should be frustrate : " Lest they should 
 be convertcil and I should heal them." 
 
 The third thing I take notice of from hence 
 is, that a sinful life, and quiet death annexed 
 to it, is the ready, the open, the beaten, the 
 common highway to hell ; there is no surer 
 sign of damnation than for a man to die quietly 
 after a sinful life. I do not say that all wicki'd 
 men that are moleste<l at their death with a 
 sense of sin and fears of hell do therefore go to 
 heaven, for some are also ma«le to see and are 
 left to deitpair, (not converted by seeing,) that 
 they might go roaring out of this world to tlicir 
 place ; but I say tJiere is no surer sign of a 
 man's damnation than to die quietly after a 
 sinful life, than to sin and die with his eyca 
 shut, than to sin and die with an heart tiiat 
 cannot reinnit ; "He hath l.lindMl their cyea 
 <uid hardcne<l tKi ir In ut tii.it thiv ^huuld not 
 
554 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Bee wit), their eyes nor understaud with their 
 heart/' (no, not so h>ng as they are in this 
 world,) "lest they should see with their eyes 
 and understand with their heart, and snould 
 be converted, and I should heal them." 
 
 God has a judgment for wicked men; God 
 will be even with wicked men; God knows 
 huw to reserve the ungodly to the day of judg- 
 ment to be punished; and this is one or his 
 ways l)y wiiich he doth it. Thus it was with 
 .Mr. r.adinaii. 
 
 I. 1 1 is said in the book of Psalms concern- 
 ing the wicked, "There are no bands in their 
 death, but their strength is firm." By no 
 bands he means no troubles, no gracious cnas- 
 tisenients, no such corrections for sin, as fail to 
 be the lot of God's people for theirs; yea, that 
 many times fall to be theirs at the time of tneir 
 deatii. Therelbre he adds concerning the 
 wicked, "They are not troubled" then "like 
 other men, neither are they plagued like other 
 men," but go as securely out of the world as if 
 they had never sinned against God and put 
 their own sou's in danger of damnation 
 " There are no bands in their death." They 
 hcem to go unbound and set at libertj' out of 
 this world, though they have lived notoriously 
 wicked all their days in it. The prisoner that 
 is to die at the gallows for his wickedness, must 
 first have his irons knocked ofi" his legs; so he 
 seems to go most at liberty when indeed he is 
 going to be executed for his transgressions. 
 Wicked men also have no bauds in their death; 
 they se.;m to be more at liberty when they are 
 even at the wind-up of their sinful life than at 
 any time besides. 
 
 Hence you shall have them boast of their 
 faith and hope in God's mercy when they lie 
 ujMin their deathbed ; yea, you shall have them 
 .speak ;ls confidently of their salvation as if 
 they had served God all their days, when the 
 truth is, the bottom of this their boasting is 
 because they have no bands in their death. 
 
 Their sin and base life come not into their 
 niind to correct them and bring them to repent- 
 ance, but presumptuous thoughts and an'hope 
 »nd faith of the spider's (the devil's) making 
 j.osse.NJCth their soul, to their own eternal un- 
 doing. 
 
 Hence wicked men's hope is said to die, not 
 before, but with them ; they give up the ghost 
 together. And thus did Mr. Badman. His 
 Bins and his liope went with him to the gate, 
 but there his hope left him, because it died there ; 
 but his sins went in with him, to be a worm to 
 gnaw him in conscience for ever and ever. 
 
 The opinion, therefore, of the common peo- 
 ple concerning this kind of dying is frivolous 
 and vain ; for ]\rr. Badman died like a lamb, 
 or, as they call it, like a chrisom child, quietly 
 and without fear. I speak not this with ref- 
 erence to the struggling of nature with death, 
 but as to the struggling of the conscience witl 
 the judgment of God. I know that nature will 
 struggle with death; I have seen a dog and 
 sheep die hardly ; and thus may a wicked man 
 do, because there is an antipathy betwixt na- 
 ture and death. But even while, even then, 
 when death and nature are struggling for mas- 
 tery, the soul, the conscience, may be as be- 
 sotted, as benumbed, as senseless and igno- 
 rant of its miserable state as the block or bed 
 on which the sick lies ; and thus they may die 
 like a chrisom child in show, but indeed like 
 one who by the judgment of God is bound 
 over to eternal damnation, and that also by the 
 same judgment is kept from seeing what they 
 are and whither they are going till they plunge 
 down among the flames. 
 
 And as it is a very great judgment of God 
 on wicked men that so die, (for it cuts them 
 oif from all possibility of repentance, and so 
 of salvation,) so it is as great a judgment upon 
 those that are their comi^anions that survive 
 them ; for by the manner of their death, they 
 dying so quietly, so like unto chrisom children 
 as they call it, they are hardened and take 
 courage to go on in their course. 
 
 For comparing their life with their death, 
 their sinful, cursed lives with their child-like, 
 lamb-like death, they think that all is well, 
 that no damnation is happened tc them ; though 
 they lived like devils incarnate, yet they died 
 like harmless ones; there was no whirlwind, 
 no tempest, no band nor plague in their death ; 
 they died as quietly as the most godly of them 
 all, and had as great faith and hope of salva- 
 tion, and would talk as boldly of salvation as 
 if they had assurance of it. But as was their 
 hope in life, so was their death; their hope 
 was without trial, because it was none of God'a 
 working, and their death Avas without molesta- 
 tion, because so was the judgment of God con- 
 cerning them. 
 
 But, I say, at this their survivors take heart 
 to tread their steps, and to continue to live in 
 the breach of the law of God ; yea, they carry 
 it stately in their villainies, for so it follows in 
 the Psalm: "There are no bands in their 
 death, but their strength is firm, &c. There- 
 fore pride compasseth them" (the survivors) 
 " about as a chain, violence covereth them as a 
 
LIFE ASD DEATH OF ^fn. DA DMA X. 
 
 555 
 
 ganncnt." Therefore they take courage to do 
 evil, therefore they pride themselves in their 
 iniquity. Therefore! Wherefore? Why, be- 
 cause their fellows died, after they had lived 
 loii}< in a most profane and wieke«l life, an 
 
 ■ jUiitly and as like to lambs as if they had 
 '■•en innoeent. 
 
 Yea, they are bold, by weoini; this, to conclude 
 that CfOil either does not or will not lake notice 
 ■>f their Bins. "They speak wickedly, they 
 Hpoak loftily." They speak wickedly of sin, 
 for that they nuike it better than by tl:e word 
 it is pronounced to be. They speak wiikcdly 
 concern inj; oppression, that they commend and 
 count it a prudent act. They also speak loft- 
 ily; "They set their mouth ai^ainst the heav- 
 
 • II," Ac. " And they say. How doth God know ? 
 ind is there knowledge in the Most High?" 
 And all this, so far us I can see, ariseth in their 
 hearts from their boholdinjr of tlie ipiiet ami 
 lamb-like deatli of their companions. " Ik-- 
 hold, these are the ungoilly that prosper in the 
 world," (that is, by wicked ways;) "they in- 
 
 ■ rease in riches." 
 
 This, therefore, is a great judgment of God 
 'oth upon that man that dieth in his sins and 
 also upon his companion that bchohhth him 
 M) to die. He sinneth, he dicth in his sins, and 
 yet dieth <juietly. What shall his companion 
 say to this? What judgment shall he make 
 how Go*l will deal with him by beholding the 
 Iamb-like death of his companion? l^c sure 
 he cannot, as from such a sight, sjiy. Woe be 
 
 • • mel for judgment is before him. He can- 
 :v)t gather that sin is n dreadful and bitter 
 thing by the child-like death of Mr. Hadman, 
 but must rather, if he judgcth according to 
 what he scvn or according to his corrupte<l 
 reason, conclude with the wicked ones of old, 
 "That every one that doth evil is go«Kl in the 
 sight of the I/)rd, and he delighteth in them; 
 or where is the G<mI of judgment?" 
 
 Yea, this is enough to puzzle the wisest 
 man. David himself was put to a stand by 
 iH'hohiing the quiet death of ungodly men. 
 " Verily," says he, " I have cleansed my heart 
 
 I vain, and have wanhed my hands in inno- 
 ceney." I's. Ixxiii. 13. They, to ;ii 
 fare U-iter by far than I; "Their i 
 
 lit with fatness, they have more than heart 
 ' .m wish; but all the day long have I l>cen 
 plagiied and chnntened every morning." Thi«, 
 I *ay, made David wonder, yea, and Job and 
 Jeremiah too; but he K«M-th into the sanctuary, 
 and then he under>«tands their end, nor rould 
 he underetand it l>eforc. " I went into the 
 
 sanctuan.- of God." What place w«s that? 
 Why, there where he might inquire of God, 
 and by him be resolviKl of this niatter. " Then," 
 says he, " understo«Kl I their end." Then 1 
 .saw that " thou hiuxt set them in slippery 
 places," ami that " tliou ca-ntest them down 
 to destruction." Caslest them down— that 
 is, suddenly, or, as the next wonls say, " As 
 in a nioment they are utterly consumed with 
 terrors;" which terrors did not seize them 
 on their sickbed, for they lia<I no baniU in 
 their death. The terrors, therefore, seized 
 them there where also they are holden in them 
 for ever. This he foumi out, I say, but not 
 without great painfuhu'ss, grief, and pricking 
 in his reins, so deep, so hard, and so dithcult 
 did he find it rightly to come to a determina- 
 tion in this matter. 
 
 And indeed this is a deep judgment of (Jod 
 towards ungodly sinners; it is enough to stag- 
 ger a whole world; only the goilly that are in 
 the world have a sanctuary to go to, where the 
 oracle and word of CJod is, by which his judg- 
 ment.s, and a reason of many of them are made 
 known to and understoinl by them. 
 
 Allentive. Indeed this is a staggering dispen- 
 sation ; it is full of the wisdom and anger of 
 God ; and I believe, as you have said, that it 
 is full of judgment to the worM. Who woulil 
 have imagined thathad not known Mr. Iladman 
 and yet had seen him die but that he had been 
 a man of an holy life an<l conversation, since 
 he died so stilly, so cpiietly, .so like a lamb or 
 a chrisom child ? Wouhl they not, I say, have 
 concluded that he was a righteous man? Or 
 that if they had known him and his life, yet 
 to see him die so cpiietly, would they not have 
 concluded that he had made his peace with 
 Gotl? Nay, further, if some li.id known that 
 he had died in his sins, and yet that he died 
 so like a lamb, would they not have concluded 
 that either God doth not know our sins, or 
 that he likes them, or that he wants |K)wer, or 
 will, or heart, ()r skill to punish them, since 
 ^Ir. Badman himself went from a sinful life 
 so quietly, so peaceable, and so like a lamb as 
 he did?' 
 
 Wijxmnn. Without controversy this is an 
 heavy judgment of (i<mI ufKJn wicket! men; 
 one goes to hell in peace, another g<K*« to hell 
 ill trouble; one goes to hell, l>eingscnt thither 
 by the hand of his companion; one goea 
 thither with his eye* shut, and another goe* 
 thither with his eyes ofx^n : one irocs thither 
 roaring, and an- ■• • of 
 
 heaven and hap|' • , una 
 
556 
 
 BUNTAN'S COMPLETE WORKS. 
 
 goes thither like ^fr. Badman himself, and oth- 
 ers go thither as did his brethren. But above 
 all, Mr. Badman's death, as to the manner of 
 dying, is the fullest of snares and traps of 
 wicked men ; therefore they that die as he are 
 the greatest stumble to the world ; they go and 
 go; they go on j)caceably from youth to old age, 
 and thence to the grave, and so to hell, with- 
 out noise. " They go as an ox to the slaughter, 
 and aii a fool to the correction of the stocks ;" 
 that is, both senselessly and securely. Oh, 
 but being pome at the gates of hell! oh, but 
 when they ace those gates set open for them ! 
 oh, but when they see that that is their home, 
 and that they must go in thither! Then their 
 peace and quietness flee away for ever ; then 
 they roar like lions, yell like dragons, howl 
 like dogs, and tremble at their judgment, as do 
 the devils themselves. Oh, when they see 
 they must shoot the gulf and throat of hell ! 
 when they shall see that hell hath shut her 
 ghastly jaws upon them ! when they shall 
 open their eyes and find themselves within the 
 belly and bowels of hell ! then they will mourn 
 ami weep, and hack, and gnash their teeth for 
 ivain. But this must not be (or, if it must, yet 
 
 very rarely) till they are gone out of the sight 
 and hearing of those mortals whom they do 
 leave behind them alive ia the world. 
 
 Attentive. Well, my good neighbour Wise- 
 man, I perceive that the sun grows low, and 
 that you have come to a conclusion with Mr. 
 Badman's life and death, and therefore I will 
 take my leave of you. Only first let me tell 
 you I am glad that I have met with you to- 
 day, and that our hap was to fall in with Mr. 
 Badman's state. I also thank you for your free 
 dom with me in granting of me your reply to 
 all of my questions. I would only beg your 
 prayers that God will give me much grace, 
 that I may neither live nor die as did Mr. 
 Badman. 
 
 Wise77ian. My good neighbour Attentive, I 
 wish your welfare in soul and body ; and if 
 aught that I have said of Mr. Badman's life 
 and death may be of benefit unto you, I shall 
 be heartily glad; only I desire you to thank 
 God for it, and to pray heartily for me that I, 
 with you, may be kept by the power of God 
 through faith unto salvation. 
 
 Attentive. Amen! Farewell. 
 
 Wiseman. I wish you heartily farewelU 
 
CIirJST'S SKK.MOX OX Till: .MOUNT. 
 
 Matthkw, Cmap. V. 
 
 AM) Jt-siiA, si-ciiij; tlu' iiiultitutles, a-scencled 
 rp to a niDUiit, where sitting, ami attoiulcd 
 Hy his tliHciplos, lie began to preach ; 
 And on thi.H iiiuiincr foMuwingdid tlieni teach: 
 llUitxetl are all mucIi (Ui are poor in Hpirit, 
 Kor they the heavenly kingdom do inherit. 
 Illessed are they that nionrn ; for in the .stead 
 Tlioreof shall eomfort l>e atliuini.><tere<l. 
 lUeiised arc thoy, whoso meekness doth excel : 
 For on the earth their portion is to dwell. 
 lUcsacd are they, who after righteousness 
 Hunger and thirst; for they shall it pos.sess. 
 lUensed are they, for they shall mercy find, 
 Who to do nuTcifully are inclin'd. 
 rilesseil are all such as are pure in heart ; 
 For G«jd his presence shall to them impart. 
 IUesse<l are they that do make peace; for why? 
 They shall be eall'd the sons of the Jlost High. 
 Blessetl are they which sufTer for the sake 
 Of rightooiUHiieas : for they of heav'n partake. 
 Bles.-i.xl are ye, when men shall falsely speak 
 All kind of ill against you for n>y sake, 
 And shall revile, ami persecute you sore; 
 Kojoice, and be exeee<ling glad therefor: 
 For your reward in heav'n will l)e great: 
 For thus of idd they did the pnii»hels treat. 
 Ye are the salt o' th' earth ; but wherewith mu.st 
 The earth be season'd wluii the savour's lost? 
 It is from thenceforth goiMl tor nothing, but 
 To Im; cast out, and tpMlfl'n under fmit. 
 Ye are the light o' th' world ; a city set 
 Upon a hill cannot be hid ; nor yet 
 Do men a candle with a bnshel cover, 
 But set it where it lights the whole house over. 
 80 .shine your light, your good works seen 
 
 thereby 
 Men may your heavenly Father glorify. 
 Think not that to destroy the law I came. 
 Or prophets; no, bill to fulfil the name. 
 For till the heav'n and earth shall pa-w away. 
 One jot or tittle from the law, I say. 
 Shall n«ver : H nhall be complete. 
 
 VVbo«o U)er> nuc» to violate 
 
 One of these lexst commands, and teaehctl) so, 
 Shall in (.Jod's kingdom be aeeouittiil low. 
 But he that doth, and teaeheth them likewiafly 
 Shall in (Jod's kingdom have great dignities. 
 For I declare unto you, that unless 
 Y(m shall exceed the scribe and Pharisoca 
 In righteousness; yi.u shall on no condili(»n, 
 Into the heavenly kir)g<lom gain ailiiii"i"ri. 
 Ye've heard 'twas .said of old, "Thou hli.ilt not 
 
 kill:" 
 And he incurs the judgment who shall spill 
 His brother's bliK)d : but I to you declare, 
 That he that's wroth without a cause, shall 
 
 bear 
 The judgment. Likewise of the council he 
 That .sayeth ' racha' shall in danger be. 
 But whosoe'er shall say, Thou fool, the same 
 Shall be in danger of eternal llame. 
 When therefore to the altar thou dost bring 
 Thy gift, and there rememb'rest anything 
 Thy brother hast against thee: leave it there 
 Before the altar, and come thi»u not near 
 Till thou hast first nuide reconciliation. 
 Then may'st thou come and oiler thine obU- 
 
 tion. 
 .Make an agreement with thine adversary 
 Whilst thou art in the way, and do not tarry : 
 Ixitt he at any time deliver thee 
 Unto the judge, and by the judge thou be 
 I'nto the officer forthwith resign'd. 
 And in imprisonment thou In-confin'd; 
 I di> atlirm thou shalt not be enlarg'd, 
 Till thou the utmottt farthing huMt di.scharg'd. 
 Ye've heard that they of old di<l testify. 
 That men should not commit adultery: 
 But I pronounce him an adult. -rer, 
 Who viewu a wonum to lu-i alter her. 
 .\nd if thy right eye shall otleiisive be, 
 riuck thou it out and cast the miiik' from 
 
 theo; 
 For it is better lose one, than that all 
 Thy membent should int'i hell turmentM falL 
 And if thy right han.l doth ..iF. n<l, cut ..(T it, 
 And cast it from ihce, for it Mill \hef profit 
 
 »»7 
 
558 
 
 BUyTAyS COMPLETE WORKS. 
 
 MucD rather that one of thv members fell. 
 Than that they should be all condemned to 
 
 helL 
 It bath been saii whoso away shall force 
 Hb wi:' ■ ' "-e her a bill of divorce : 
 But w: •"' put his wife away, 
 
 F.N ■ ' :. I say, 
 
 ^j :.n marries hei^ 
 
 c. 
 j^ . . . shall not be for- 
 
 «w>»m, 
 Wa* ancient doctrine, but thon shalt perform 
 Unto the Lord thine oaths : Bat I declare, 
 7' ' ' '- -. -.t at all presume to swear; 
 \" :\. for it is frid's throne : 
 
 }< - " : stands thereon : 
 
 > .. for why? 
 
 It is me ciiy r.t tnt- King M»:^t High: 
 Nor sweAr th'>u by thine hfad, for then canst 
 
 make 
 No hair thereof to be or white or black : 
 But U-t yea, yea; nay, nay, in speech sufBce, 
 F . evil doth arise. 
 
 V in said. Ey** fr>T an eye. 
 
 .K .. : But I 
 
 T . : resist: '. - 
 
 Thy left cheek also, who as?auit3 thy right. 
 And if that any by a lawsuit shall 
 Demand thy coat, let them hare cloak and 
 
 aU. 
 And whn«ft<>Vr oompelleth thee to go 
 A • to go with him two. . 
 
 Ci. -.-th. and from him that may 
 
 Have ne^ to borrow, turn not thou away. 
 Ye've he-anl. 'twas said. That thou shall love 
 
 thy friend 
 .\nd hate thy foe : But let your love esiend 
 Unto your enemies : thus I declare, 
 Blea* them that curse, do good to them that 
 
 bear 
 fll-will, and for your persecutors pray, 
 .\nd them that do reproach you; that you 
 
 may 
 Be children of your Father that's in heaven ; 
 For he on good and bad alike hath given 
 His sun to r- ' . like manner doth 
 
 *>?nd rain i; -t and nri^ust both. 
 
 1 -Hirrcw..- "jvethem 
 
 ^ . 11? !>■> r. ■ ^ Is the same? 
 
 An'i II your brethren only you salute, 
 What more than they do ye ? They also do't. 
 I will therefore that you be perfect, ev'n 
 A- ' ■ "-ct that's in heaven. 
 
 on the next page, • The 
 remind one of Bnnjan'a 
 Pilgrim's Projreas — 
 
 Chap. VL 
 Take heed you do not your alms-deeds bestow 
 Before men, purposely to make a show ; 
 For then there will no recompense be given 
 Unto vou of your Father that's in heaven : 
 With sound of trumpet do not thou therefore 
 Proclaim what thou an giving to the poor ; 
 As is the manner of the hypocrites 
 To do i' ih' synagogues, and in the streeis ;* 
 That men may give them praises. Verily 
 Thev have their recompense, I testify. 
 But when thou dost alms, let thy left baud know 
 Not what thy right hand is about to do : 
 That giving secretly, thy Father may, 
 Who sees in secret, openly repay. 
 And when thou pray'st be not as hypocrites ; 
 For they love in the comers of the streets. 
 And in the synagogues to stand and pray, 
 There to be seen : they've their reward, I say. 
 But thou, when thou dost make thy pray'r, go 
 
 thee 
 Into thy closet, shut thy door unto thee. 
 And there in secret to thy Father cry. 
 Who seeing thee shall reward thee openly. 
 But when ye pray use not vain repetitions. 
 As heathens do, for they think their petitions 
 Prevail : when they the same do multiply: 
 Be ye not like to them therefore; for why? 
 Your Father knows what things you need be- 
 fore 
 Yon ask him, on this wise pray ye therefore ; 
 
 Our Father which art in hear'n, thy name 
 
 alone 
 Be hallowed. Thy glorious kingdom come. 
 Thy will be done on earth as 'tis in heaven. 
 Give us this day our daily bread. And ev'n 
 As we remit our debtors, grant remission 
 To us. And lead us not into temptation. 
 But from all evil do thou us deliver; 
 For th' kingdom, power and glory's thic^ 
 tor ever. Amen. 
 
 For if you do forgive men that offend. 
 Your heavenly Father will to you extend 
 Forgiveness ; but if not, nor will he spare. 
 At any time when you offenders are. 
 Moreover, when you fest beware lest you 
 Look sad, as hypocrites are wont to do ; 
 For they disguise their faces, that they may 
 Appear to fast : they've their reward, 1 say. 
 But thou, when thou dost'iast, anoint thine 
 
 head 
 And wash thy iace, that undiscovered 
 
 *^ Doit thou love picking meat? Or woald'st ihon se* 
 A man r' th' eI«ads,aBd bear him 3peak to thee ?'' — Eb 
 
CHRTST'S SERMON O.V THE MOVST. 
 
 559 
 
 riiv fa-timr may be unto men, but nitlier 
 Tfiat tlinii he seen in secret of thy Father: 
 And then tl>y Father, who in secresy 
 ISehoMs thee, shall rewartl thee openly. 
 I. ay not up trea-^ure for yourselves in st«)re 
 I'pon the earth, where niotli and rust devour, 
 Ami when- !>y thieves you may be quite be- 
 
 reaven. 
 Hill lay up treasure for yourHolvis in heaven, 
 Where neither moth, nor runt, nor thieves can 
 
 enter: 
 1" >r wlnre's ynur treasure there your hearts 
 
 will centre. 
 The eye's the lijrht «>' th' body, which if right 
 Then rhy wlude brnly will be full of li^rlit: 
 Hut if thine eye be evil, then there will 
 \ ti'tul ilaikness thy whole body till. 
 If therefore all the light that is in thee 
 Tk' tiarkness, how great must that darkness 
 
 bt? 
 No man can srrvf two masters, either he 
 Will hate one, and love t'other, or will be 
 l-'aitht'ul to one, and t'other will forego. 
 Ve cannot serve both (mkI and mammon too. 
 Take no thought therefure for your life, I say, 
 Wliat you shall eat or drink ; or how you may 
 Vour boilics clothe. Is not the life much more 
 Than meal; Is not the bjwly far before 
 The clothes thereof? IJehold the fowls o' th' 
 
 air, 
 Nor sow nor reap, nor take they any care 
 How they prwvisi<)n into barns may gather; 
 Vet they are nouriih'd by your heaveuly 
 
 Father: 
 Are ye not worth much more? Which of you 
 
 can 
 \\y taking thought aiid to his height one span? 
 .Vnd why for niiment are ye taking thought? 
 S'-e how the lilies gn)W ; they labour not, 
 N'»r do they spin ; yet Sdonion, I say, 
 In all his jMimp, had no such gay array. 
 If in the field (lixl so doth clothe the gra-ss, 
 Which is to-day, and doth t«>-morri>w p;ws 
 Into the oven, shall he not therefore, 
 O ye of little faith, clothe you much more? 
 Take no thought therefore, »aying, What shall 
 
 we eat, 
 Or drink, <»r where shall we f)ur raiment get : 
 (For thus the heathen people us4-d to do;) 
 For that you need them doth your Father ' 
 
 know. I 
 
 Hut seek Clod's kingdom, and his righteousne?« J 
 First, and then all thoie things you shall jkis- 
 
 II.- not then exerci^'d with care and sorrow, 
 In making preparation for the morrow- 
 
 The morrow shall things for itself prepare; 
 SuHicit-nt to the day is each day's care. 
 
 ClIAf. VII. 
 
 Judge nr»t, that you nuiy not be judg'd; foi 
 
 even 
 As you pass judgnunt in.) Mii.tif «!i d! I.f 
 
 giv'n : 
 And with su<*h measun- a^ v..ti m. !•• to men, 
 It shall be measured unto you again. 
 .And why dost thou take notii-e of th«' mole 
 That's in thy brother's eye: but dot-t not nol« 
 The beam that's in thine own ? J low will thou 
 
 say 
 Unto thy brother. Let me take ;.way 
 The mote that's in thine »>ye, wht-n v.i tn 
 
 plain 
 The beam that's in thiii»» o-vi, ilnth still re- 
 main? 
 First cjust away the beam, thou hyi»ocrite, 
 From thine own eye, sfi shall thy ch-ar. r «i'}it 
 The better be enabled to descry, 
 And pluck the mote out of thy brotlu-r - .y.'. 
 (Jive not to dogs the things that are divine, 
 Nt'ither cast ye your i>earls In-fore the swine 
 lyfst that they shouM tluir feel them tnimple 
 
 under, 
 And turn upon yon, and rend you asunder. 
 Ask, and obtain ; seek, and ye shall find , 
 
 do ye 
 Knock, and it shall be opened unto vr 
 For he that seeks, shall find; that asks, ob- 
 tain, 
 .\nd he that knocks, shall an admittance gain. 
 Or what man is tlu-re of you, if his son 
 Shall ask him bread, will he give him a stone? 
 Or if he JLsk a fish, will he bestow 
 A ser|H>nt? If then ye being evil know 
 To give your children good gifts, how much 
 
 rather 
 To them that a«k him shall your heav'nlj 
 
 Father! 
 Then what you would nu-n should to you, 
 
 so do 
 To them: for that's the law and prophets li-o. 
 Knter in at the strait gate, for the road 
 That doth unto destruction lead, is broad; 
 .\nd wide the gate; and many there be that 
 Knter therein : Iwcause stniit is the gate, 
 And narmw is the way that i« inelin'd 
 To life, .and which there are but few that fir.d. 
 False pmphet« shun, who in oheep's clothca 
 
 a()|>ear, 
 lUit inwardly devouring woJvcm they ar»: 
 
iGO 
 
 Ye by their fniits shall know them. 
 
 either 
 Pluek grapes of thorns, or figs of thistles 
 
 gather? 
 Even so each good tree good fruit will pro- 
 duce ; 
 But a corrui)t tree fruit unfit for use: 
 A good tree cannot bring forth evil food, 
 Nor can an evil tree bear fruit that's good : 
 Kacii tree tliat bears not good fruit's hewn 
 
 d»\vn 
 And burnt, thus by their fruits they shall be 
 
 known. 
 Not every one that saith. Lord, Lord, but he 
 Tinit doth my heav'nly Father's-will shall be 
 An heir of heaven : many in that day 
 Will call. Lord, Lord, and thus to me will say : 
 Have we not prophesied in thy name? 
 Cast devils out, done wonders in the same? 
 * nd then will I profess I know you not; 
 Depart from me, ye that have evil wrought. 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Do men 
 
 Whoso therefore these sayings of mine dolh 
 
 hear. 
 And doth them, to a wise man I'll compare, 
 The which upon a rock his building founded, 
 The rain descended and the floods surrounded, 
 The winds arose, and gave it many a shock, 
 And it fell not, being founded on a rock. 
 And ev'ry one that hears these sayings ol 
 
 mine. 
 And not to do them doth his heart incline. 
 Unto a foolish man shall be compar'd ; 
 Who his foundation on the sand prepar'd : 
 The rain descended and the floods were great. 
 The winds did blow, and vehemently beat 
 Against that house; and down the building 
 
 came. 
 And mighty was the downfall of the same. 
 And now when Jesus thus had finished 
 His sayings, the people were astonished 
 Thereat : for not as do the scribes taught he 
 Them, but as one that had authority. 
 
■I, 
 
COxME AND Wi:L(M).MF/r()Ji:SUS(MII!IST; 
 
 A I'l.MN AND PKOFlTAni.K DlSl'OL'USK ON JOHN VI. .'IT. 
 
 nowiNi; THK CATSE. TRITH. AXP MANNER (»P THK COMING OF A SINNEK TO JKSU8 
 ilii^'-' H-'H X'- MM'PY RKCKPTION AND BLF.SSKD ENTEHTAINMENT. 
 
 And thoy nhsdl ooiiio whi. .. .<.-.■ . .. i> ;vi |>ori*h. — Isa. xxrii. 13. 
 
 All th»t th« FttthiT gircth mo sliull eoiue to nic; niid him that coiuoth to uic I irill in nowi«e oiut out/ 
 Jonjc vi. 37. 
 
 A Lirri.E before, in tliis chnpter, you muy 
 read that the Ix>r«i Jesus walkiiJ on tlio si-a to 
 go to Capernauni, haviii;; sent hist di.sciples 
 before iit a ship; but the winil was contniry, 
 by whieh means the ship wan hindered iu her 
 pa-i-^a^^e. Now alKnit tlie fourth watch of the 
 nij;ht Jeaus eame walkinjr on thesi^i and ovcr- 
 t<M>k theiu; at the itigbt of wlioni they were 
 HiVuid. 
 
 \''>(<'. When providence* are bl.'ick and torri- 
 oii' to CKkI's |>eopIe tiie Lord Jesus shows hiin> 
 »elf to them iu a wonderful manner; tiie which 
 sometime?* they can iis little bear as they can 
 the thinp* that were terrililc to them. Tiny 
 were afraid of the wind and water; they were 
 also afraid of their Ix>rd and Savi"i>r v. i.. n \i,- 
 appeared to them in tiiat state. 
 
 r>ut lie finid, " Ik; not afraid, it i- i. 
 
 .Wf. Tiiat the eml nf tlw Hp(M>arinfr of the 
 Lord Jesus t 
 ner of his ;i; 
 to allay their Ntirs an«l fn-rplexities. 
 
 Then they received him into the ship, and 
 immediately the ship was at the hind whither 
 it went. 
 
 .V<rf^. When Clirist is abwent from his jH-ople 
 llu'V >jo on but slowly and with preat dilhciilty, 
 but when he joineth himself unto them, oii 
 how faitt they steer their course! how soon are 
 Ov>\ at Uieir journey's cad! 
 
 The iN>ople now among wliom he last 
 pr<achi>«l, when they saw that Ixith .Icsus wjis 
 giuie and his disciples, they also took shipping 
 and came to (..'apfrnaum seeking for Jesus. 
 .An«l when they had found him, they, wonder- 
 
 30 
 
 ing, asked him, Uabbi, when camest tho« 
 hither? But the Lord Jesus, slighting their 
 compliment, answered, *' Verily, verily, ye 
 seek me, not because ye saw the miracles, but 
 because ye did eat of the loaves and were 
 fdled." 
 
 Aotr. A people may follow Clirist far for Itase 
 ends, as thc^c went after him beyond sea for 
 loaves. A man's belly will carry iiim a great 
 way in religion; yea, a nmn's belly will make 
 him venture far for Christ. 
 
 .NW<* nijitin. They are not feigning compli- 
 ments, but gracious intentions, that crown the 
 work in the eyes of Christ ; or thu.s, it is not 
 j tiu- toil and btisiness of profensors, but their 
 I love to him, that maki>s him approve of them. 
 JVoleafftrin. When men shall hM)k for friendly 
 1 entertainment at Christ's hand, if their heart^t 
 1 lie rotten, even then will they meet with a 
 • k and rebuke. " Ye seek me, not because 
 -iw the miracles, but bei-ause ye did oat of 
 the loav»*s and were filletl," 
 
 Vel olucrve again. He doth not refuse to 
 give, even to theite, good counsel: he bids them 
 to labour for the meat that en<lureth to eternal 
 life. Oh how willingly would Ji-sus have 
 'irs, il.'ttt come to him with 
 • ti'je to him sincerely, that 
 they may Iw saved ; 
 
 The text, you will find, i» after much mora 
 diM*ounte with and alK>ut this |>eople, and it i* 
 uttered by the I^>rd J)-!4ii-< us the conclusion 
 of the whole, an<f intiin:it< tli that ninct* they 
 were pr«jfe»»«ors in pret. ii< .• Mniy, uml lherefi»re 
 HU'h as his soul could ii>>t delight in as sucb, 
 
 5«1 
 
562 
 
 BrXYJX'S COMPLETE WORKS. 
 
 Miat he would content himself with a remnant 
 that his Father had bwtowed upon him. As 
 who should say, "I am not like to be hon- 
 oured in that salvation ; but the Father has 
 bestowed upon me a people, and they shall 
 come to me in truth, and in them will I be 
 Bati.-fied." The text before may be called 
 (hrigft rejiox; in the fulfdling thereof he 
 restoth himself content after much labour and 
 many sermons spent, as it were, in vain. As 
 he saith by the prophet, " I have laboured in 
 rain, I have spent my strength for naught and 
 in vain." Isa. xlix. 4. 
 
 But as there he saith, "My judgment is 
 with the Lord, and my work with God," so in 
 the text he saith, "All that the Father giveth 
 me shall come to me; and him that cometh to 
 me I will in nowise cast out." By these words, 
 therefore, the Lord Jesus comforteth himself 
 under the consideration of the dissimulation 
 of some of his followers. He also thus betook 
 himself to rest under the consideration of the 
 little effect that his ministry had in Capernaum, 
 Ciiorazin, and Bethsaida: "I thank thee, 
 Father," said he, "Lord of heaven and earth, 
 because thou hast hid these things from the 
 wise and prudent, and hast revealed them to 
 babes; even so, Father, for so it seemed good 
 in thy sight." Matt. xi. 25; Luke x. 2L 
 
 The text, in general, consists of two parts, 
 and hath special respect to the Father and the 
 Son, as also their joint management of the 
 salvation of the people. "All that the Father 
 gi.-etfi me shall come to me; and him that 
 cometh to me I will in nowise cast out." 
 
 The first part of the text, as is evident, re- 
 spected the Father and his gift; the other part 
 the Son and his reception of that gift. 
 
 First. For the gift of the Father, there is this 
 to be considered, to wit: 
 
 The gift itself: and that is the gift of cer- 
 tain persons to the Son. The Father giveth, 
 ind that gift shall come: "And him that 
 jometh." The gift then is of persons; the 
 Father giveth persons to Jesus Christ. 
 
 S<'condly. Next you have the Son's reception 
 of this gift, and that showeth itself in these 
 particulars : 
 
 1. In his hearty acknowledgment of it to be 
 &^i/t: "The Father givetlAiie." 
 
 2. In his taking notice, after a solemn man- 
 ner, of ail and every part of the gift: "All 
 that the Father giveth me." 
 
 3. In his resolution to bring them to him- 
 self: "All that the Father giveth me shall 
 come to me." 
 
 4. And in his determining that not any thing 
 shall make him dislike them in their coming: 
 "And him that cometh to me I will in nowise 
 cast out." 
 
 These things might be "poken to at large, as 
 they are in this method presented to view, but 
 I shall choose to speak to the words — 
 
 1. By way of explication. 
 
 2. By way of observation. 
 
 First, By way of explication: "All that t!ie 
 Father giveth me." This word a,ll is often 
 used in Scripture, and is to be taken more 
 largely or more strictly even as the truth or 
 argument for the sake of which it is made use 
 of will bear. Wherefore, that we may better 
 understand the mind of Christ in the use of it 
 here, we must consider that it is limited and 
 restrained only to those that shall be saved — 
 to wit, to those that shall come to Christ, even 
 to those whom he will " in nowise cast out." 
 Thus also the phrase "all Israel" is sometimes 
 to be taken, though sometimes it is taken for 
 the whole family of Jacob. And, so "all 
 Israel shall be saved." Eom. xi. By "all 
 Israel " here he intendeth not all of Israel, in 
 the largest sense, for they are not all Israel 
 which are of Israel, " neither because they are 
 the seed of Abraham are they all children; 
 but in Isaac shall thy seed be called — ^that is, 
 they who are the children of the fiesh, these 
 are not the children of God, but the children 
 of the promise are counted for their seed." 
 Eom. ix. 6, 7, 8. 
 
 This word all, therefore, must be limited and 
 enlarged as the truth and argument for the 
 sake of which it is v^ed will bear, else we 
 shall abuse Scriptures, and readers, and our- 
 selves, and all. "And I, if I be lifted up 
 from the earth," said Christ, "will draw all 
 men after me." John xii. 32. Can any one im- 
 agine that by all in this place he should mean 
 all and every individual man in the world, 
 and not rather that all that is consonant to 
 the scope of the place? And if by being 
 "lifted up from the earth" he means, as he 
 should seem, his being taken up into heaven, 
 and if by "drawing all men after him" he 
 meant a drawing them into the place of glory, 
 then must he mean by all men those, and only 
 those, that shall in truth be eternally saved 
 from the wrath to come : " For God hath con- 
 cluded them all in unbelief, that he might 
 have mercy upon all." Rom. xi. 32. Here 
 again you have all and all — two alls; but yet a 
 greater disparity between the all made men- 
 tion of in the first place, and that all made 
 
COME ASD WELCOME TO JESUS CHRIST. 
 
 o63 
 
 mention of in the second. Those intended in 
 thid text are the Jews, even all of them, by 
 the first aii that you tind iu the words. The 
 "<econd all doth idso intend the same people, 
 but yet only so many of tliem as God will 
 have mercy upon. " lie hath concluded them 
 all in unbelief, that he mi^lit liave mercy upon 
 a.' I." The all also in the text is likewise to bo 
 limited to the saved, and them only. 
 
 Hut a^j^aiti: The word ffiirth, or hath gi pen, 
 nriust be restrained, after the sjime nnmner, to 
 the same Uniited number: "all that the Fattier 
 giveth me." Not all that are jjiven, if you 
 take the gift of the Father to the Son in the 
 largest sense, for in that sense there are many 
 given to him that shall never come unto him; 
 yea, many were given unto him that "he will 
 cast out," I shall therefore first show you the 
 truth of this, and then in what sense the gift 
 in the text must be taken. 
 
 First, That all that are given to Christ, if 
 you take the gift t)f the Father to him in the 
 largest sense, cannot be inteinl. ,1 in ilie text, is 
 evident — 
 
 1. llecauso then all the nun, yra, all the 
 tiling in the worKl, must be saved. "All 
 things," siiid he, "are delivered unto me by 
 the Father." Matt. xi. 27. This, I think, no 
 nitiomil num in the world will conclude. 
 Therefore the ffift intended in the text must be 
 restrained to some — to agi/l that is given by way 
 of specialty by the Father to the S)n. 
 
 2. It must not be taken for all that in any 
 sense are given by the Father to him, because 
 the Father hath given some, yea, many, to 
 him to be dasheil in pieces by him. "Ask of 
 me," said the Father to him, "and I will give 
 thee the heathen for thine inheritance, and | 
 
 the number of tho^e that are said to he girea 
 in the text ; for thuse, even all of them, shall 
 come to him, and " he will in nowise ca^t out." 
 
 '>i. Some are given to Christ, thai he by 
 them might bring about some of his high and 
 deep designs iu the world. Tlius Judas was 
 given to Christ— to wit, Uiat by him, even am 
 he was determined bef«»re, he might briiif 
 about his death, and so the Milvation of hit 
 elect by his bl«H)d. Yea, and Jud»w must au 
 manage this busitu^ss ils that he must ka* 
 himself for ever in bringing it to pa^. TherO" 
 fore the Lord Jesus, even in his losing of 
 Judas, applies himself to the judgment of hia 
 Father if he liad not in that thing done that 
 wliich was right, even in sutfering of Judas m> 
 to bring alnmt his Master':) death as that he 
 might by .so doing bring abi>ut his own »ternal 
 damnation also. 
 
 "Those," sjiid he, "that thou gavesl mc 
 have I kept, and none of tliem is l«>st but the 
 son of perdition, that the Scriptures might be 
 fulfilled." John xvii. 12. Let us, then, grant 
 that Judas was given to Christ, but not as 
 others are given to him, nor an those made 
 mention of in the text; for then he should 
 not have failed to have been so received bj 
 Christ Imd kej)t to eternal life. Indeed h« 
 was given to Christ, but he was given to him 
 to lose him in the way that I have mentioned 
 before; he was given to Christ, that he by 
 him might bring about his own <leath, as waji 
 bet'ore determin< d, and that in the overthrow 
 of him that did it. Yea, he must bring alHiut 
 his dying for us in the loss of the instrument 
 that betrayed him, that he might even fulfil 
 the Scripture in his destruction lu* well as in 
 the salvation of the rest. " And none of them 
 
 the utmost parts of the earth for thy posses- ! is lost but the son of perdition, that the Scriji 
 
 «ion." But what must be clone with them? 
 Must he save them all? No. "Thou shalt 
 break them with a rml of iron; thou shalt 
 dash them in pieces like a jiottor's vi-^sel." 
 Ps. ii. This method he useth not with them 
 that he saveth by his grace, but thuHC that 
 himself and saints shall rule over in justice 
 and severity, (Rev. ii. 26, 27;) yet, oa you see, 
 theij 'ire ijirm to him; therefore the gift in- 
 tended in the text must be ri-:straine<l to tomr, 
 to a yiji that is given by way of npfcialtij by 
 the Fatlier to the Son. 
 
 In PsaUn xi. he saith plainly that sonic are 
 given to him that he might destroy them : 
 "Thou host given mc the necks of mine en- 
 emies, that I might destn)y them that hate 
 me." Vcr. 40. These therefore cannot be of 
 
 ture might be fulfilled." 
 
 The gif't, therefore, in the text must not be 
 taken in the largest sciise, but even as the 
 words will bear — to wit, for sufh a gift as he 
 acceptcth, and promiscth to be an efl'eetua) 
 means of eternal sidvation too. "All thai 
 the Father giveth me shall come to me, and 
 him that cometh to mo I will in nowiM< caAl 
 out." Mark I They shall come tl.at arc in 
 special given unto me, and th-y »hail by nu 
 means be rejected; for this ia the Mibniaoce 
 of the text. 
 
 Thoae, therefore, intended as tlio gift in the 
 text are th<iBc that are given by covenant to 
 the Son — tho»»o that in other plac^-s are called 
 the r/rtV, the rhntcn, the M<ry>, and the ehildrtm 
 of Iht promitc, Ac 
 
564 
 
 BUNYAN'S COMPLETE WORKS. 
 
 These be they that the Father hath given 
 to Christ to keep them, those that Christ 
 hath promised eternal life unto, those to 
 whom he hath given his word, and that he 
 sviU have with him in his kingdom to behold 
 
 his glorv. 
 
 " Tliis is the will of the Father that hath 
 »ent me, that of all that he hath given me I 
 should lose nothing, but should raise it up 
 B^Tiiu at the last day. And I give unto them 
 eternal life, and they shall never perish; 
 nt'ither shall any man pluck them out of my 
 hand. My Father that gave them me is 
 greater than all ; and no man is able to pluck 
 tlu-m out of my Father's hand. As thou hast 
 givL-n him power over all flesh, that he should 
 give et<?rnal life to as many as thou hast given 
 him. Thine they were, and thou gavest them 
 me, and they have kept thy word ; I pray for 
 them ; I pray not for the world, but for those 
 that thou hast given me, for they are thine. 
 And all mine are thine, and thine are mine; 
 and I am glorified in them." 
 
 '' Keep through thine own name those 
 whonj thou hast given me, that they may 
 be one as we are. Father, I will that those 
 whom thou hast given me may be with me 
 where I am, that they may behold my glory 
 which thou hast given me; for thou lovedst 
 me before the, foundation of the world." John 
 ii. 39; x. 28; xvii. 1, 6, 9, 10, 24. 
 
 .\11 these sentences are of the same imj^ort 
 with the text; and the alls and the many, 
 thoic, they, «&c., in these several sayings of 
 Christ are the same with all the given in the 
 text: "All that the Father giveth." 
 
 So that, as I said before, the word all, as 
 also other words, must not be taken in such 
 sort a.>< our foolish fancies or groundless opin- 
 ions will prompt us to, but do admit of an en- 
 largement or a restriction according to the 
 true meaning and intent of the text. We 
 must therefore diligently consult the meaning 
 of the text by comparing it with the other 
 >aying8 of God; so shall we be better able to 
 find out the mind of the Lord in the word 
 which he lists given us to know it by. 
 
 "All that the Father giveth." By this 
 word Father Christ dcscribeth the person 
 giving, by which we may learn several useful 
 things: 1. That the Lord God and Father of 
 our Lord Jesus Christ is concerned with the 
 Son in the salvation of his people. True, his 
 acts to our salvation are diverse from those of 
 the Son ; he was not capable of doing that or 
 those things for us as did the Son ; he died 
 
 not, he spilt not blood for our redemption, as 
 the Son; but yet he hath a hand, a grea< 
 hand, in our salvation too. As Christ saith, 
 "The Father himself loveth you," and hia 
 love is manifest in choosing of us, in giving 
 of us to his Son, yea, and in giving his Son 
 also to be a ransom for us. Hence he is called 
 "the Father of all mercies and the God of all 
 comfort." For even the Father hath himself 
 found out and made way for his grace to come 
 to us through the sides and the heart-blood of 
 bis well-beloved Sou. Col. i. 12. The Father 
 therefore is to be remembered and adored e-s 
 one having a chief hand in the salvation tf 
 sinners. " We ought to give thanks to the 
 Father, who hath made us meet to be par- 
 takers of the inheritance of the saints in 
 light ; for the Father sent the Son to be the 
 Saviour of the world." Col. i. 12; 1 John iv. 
 14. As also we see in the text, the Father 
 giveth the sinner to save him. 
 
 2. Christ Jesus the Lord, by this word Fa- 
 ther, would familiarize this giver to us. Nat- 
 urally the name of God is dreadful to us, 
 especially when he is discovered to us l)y those 
 names that declare his justice, holiness, power, 
 and glory ; but now this word Father is a fa- 
 miliar word ; it frighteth not the sinner, but 
 rather inclineth his heart to love and be 
 pleased with the remembrance of him. Hence 
 Christ also, when he would have us to pray 
 with godly boldness, puts this word Father into 
 our mouths, saying, " when ye pray, Our Fa- 
 ther, which art in heaven ;" concluding there- 
 by that by the familiarity that by such a 
 word is intimated the children of God may 
 take more boldness to pray for and ask great 
 things. I myself have often found that when 
 I can say but this word Father it doth me more 
 good than if I called him by any other Scrip- 
 ture name. It is Worth your noting that to 
 call God by his relative title was rare among 
 the saints in Old Testament times. Seldom do 
 you find him called by this name, no, some- 
 times not in three or four books; but now in 
 New Testament times he is called by no name 
 so often as this, both by the Lord Jesus him- 
 self and by the apostles afterwards. Indeed 
 the Lord Jesus was he that first made this 
 name common among the saints, and that 
 taught them, both in their discourses, their 
 prayers, and in their writings, so muCh to use 
 it, it being more pleasing to and discovering 
 more plainly our interest in God than any 
 other expression ; for by this one name we 
 are made to understand that all our raercief 
 
COME Ayn WELCOME TO JESUS CHRIST. 
 
 565 
 
 ire the ofispring of God, and that we also that 
 arc called are his children by adoption. 
 
 • All that the Father giveth." This word 
 i/iif th lA out of Christ's ordinary dialect, and 
 »eenioth to intimate, at the !ir»t stjuud, as if 
 the Father's j;ift to the S<jn was not an act 
 that is |>a.st, but one that is present and con- 
 tinuing; when indeed this jiill was bestowed 
 I'jKin Christ when the covenant, the eternal 
 c(<venaDt, was made between them before all 
 worlds Wherefore in th<is«j other places 
 where this gift is mentioned it is still spoken 
 
 A man giveth his daughter to such a man 
 first in order to marriage, and this respects the 
 time past ; and he giveth her agjiin at the day 
 appoiutetl iu marriage. And in this la-sl senw 
 perhaps the text n>ay have a meaning; that i«, 
 that all that the Fatlier hath (before the world 
 was) given to Ji-sus Christ he giveth tht^m 
 again to him in the day of their espousals. 
 
 Things that are given among men iirt 
 oAtimes beat at first — to wit, when they are 
 new ; and the reason is, U-cjiuse all earthly 
 things wax old; but with Christ it is not vi. 
 
 of as an act that is past, as "AU that he hath j This gift of the Katlur is not old, an«l do- 
 formed, and unplea<^ant in his eyes, and there- 
 fore to him it is always new. When the Lord 
 spake of giving the land of Canaan to the 
 Israelites, he saith not that he had iriven or 
 would give it to them, but thus: "The Lord 
 thy Clod giveth thee this land." Deut. xi. 18. 
 Not but that he had given it to them while 
 they were in the loins of their fathers hun- 
 dreds of years before. Yet he saith note he 
 giveth it to them, as if they were now also in 
 the very act of taking pos.ses.sion, when as yet 
 they were on the other side of Jordan. What 
 then should be the meaning? Why, I take it 
 to be this : that the land should b*- to them 
 always as new— as new a.s if they were taking 
 possession thereof but now. And so is the 
 gift of the Father mentioned in the text to the 
 8on ; it is always new, as if it were alwayo 
 new. 
 
 "All that the Father giveth me." In the^e 
 words you find mention maile <»f two persons, 
 the Father and the .S>n — the Father giving 
 and the Son receiving or accepting of this fnft- 
 This, then, in the first place, clearly denion- 
 strateth that the Father and the Son, though 
 they, with the Holy Ghost, are one an«l the 
 same eternal (i<m1, yet as to their per»»onality 
 are distinct. The Father is one, the Hi«ly 
 Spirit is one. Uut because there is in this text 
 mention made but of two of the three, thert»- 
 fore a word about these two. The giver and 
 receiver cannot Ik- the .same porwrn in a pr"|.ei 
 sense in the same ait of giving and n-eeiving 
 He that giveth giveth not to him-eif, hut U> 
 another: the Father giveth not to the Fathei 
 — to wit, to himself— but to the Son; the N>o 
 rcceircth not of the Son — to wU, of himwolf— 
 but of the Father; wi when the Father giveth 
 commandment, he giveth it n«»f to him^'lf, h<lt 
 to another ; as Christ »>aith. He hnth given me 
 a commandment. John xii. 4'.». S> again, " I 
 am one that Ix-areth witness ..f myself, and the 
 Father that »«•»!• !'■•■ l«!iri tli »ini.-M of uu-." 
 
 t/ttrsi me; "to as many as thou luLst tjicrn 
 me:" "thou yatxti them me," "and these 
 which thou hast </irr« me." Therefore of ne- 
 cessity this must be the first and chief sense 
 of the text — I mean of this giirfh — otherwise 
 the doctrine of election and of the eternal 
 covenant which was niatle In-tween the Father 
 and the Son (in which covenant this gift of 
 the Father is most certainly comprised) will 
 be shaken, or at leastwise questionable by er- 
 roneous and wicked men ; for they may say 
 that the Father gave not all those to Christ 
 that shall be saved before the world Wiis made, 
 for that this act of giving is an act of contin- 
 uation. 
 
 itut again, this word (jireth is not to be re- 
 jected, for it hath its proper iLsc, and may sig- 
 nify to UA — 
 
 1. That though the act of giving among 
 nun doth admit of the time past or the time 
 to come, and is to be .spoken of with reference 
 to such time, yet with God it is not so. Things 
 past or things to come are always present 
 with GikI and with his Son Jesus C'hrist: "He 
 calletb things that are not " — that is, to us — 
 " as though liiey were." And again, " Known 
 unto Go^i are all his works from the founda- 
 tion of the world." All things to God are 
 prcM^nt, and so the gift of the Father to the 
 Son, although to us, as is manifest by the word, 
 i' is an act that is past. Kom. iv. 17 ; xv. 10. 
 
 _'. Christ may express himself thus to show 
 that the Father hath not only given him this 
 portion in the lump Ix-fore the world wa.s, but 
 lltat thoHc that he had so given he will give 
 him again — that is, wiJl bring them to him at 
 the time of their converaion — for "the Father 
 bringctb them to Christ." John vi. 44. 
 
 As it is «aid, "She shall be brought unto 
 the kill nl of nee<llework ;" that is, 
 
 in Ujc I HTM of Christ, for it is G«jd 
 
 imputeth that to tiio«c thai arc .saved. Pa. xlv. 
 14; 1 Cor. i. 
 
566 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Further, here is something implied that is 
 aot expressed— to wit, that the Father hath 
 Hot given all men to Christ ; that is, in that 
 sense as is intended in the text, though in a 
 larger, as was said before, he hath given him 
 every one of them, for then all should be 
 *ave*d : he hath tlierefore disposed of some an- 
 otlK-r way. He gives some up to idolatry ; he 
 giveii some up to uncleanness, to vile affections, 
 aud to a reprobate mind. Now these he dis- 
 poseth of in his anger for their destruction, 
 (Acts vii. 42 ; Rom. i. 24, 26, 28,) that they may 
 reap the fruit of their doings and be filled with 
 the reward of their own ways. But neither 
 hath he thus disposed of all nien ; he hath 
 even of mercy reserved some from these judg- 
 ments, and those are they that he will pardon, 
 as he saith : " For I will pardon them whom 
 I reserve." Jer. 1. 20. Now these he hath 
 given to Jesus Christ by will, as a legacy and 
 portion. Hence the Lord Jesus says, " This 
 is the Father's will which hath sent me, that 
 of all which he hath given me I should lose 
 notliing, but sliould raise it up again at the 
 last day." 
 
 The Father tlierefore, in giving of them to 
 him to save them, must needs declare unto us 
 these following things: 
 
 1. That he is able to answer this design of 
 God — viz., t') save them to the uttermost sin, 
 the uttermost temptation, &c. Heb. vii. 25. 
 Hence he is said to "lay help on one that is 
 mighty, mighty to save ;" and hence it is again 
 that God did even of old promise to send his 
 people a Saviour, a great one. Fs. Ixxxix. 19 ; 
 Isa. Ixiii. 1. To save is a great work, and 
 calls for almightiness in the undertaker; hence 
 he is called the " Mighty God, the Wonderful 
 Counsellor," &c. Sin is strong, Satan is also 
 strong, death and the grave are strong, and so 
 is the curse of the law ; therefore it follows 
 that this Jesus must needs be by God the 
 Father accounted almighty, in that he hath 
 given his elect to him to save them and deliver 
 them from these, and that in despite of all 
 their force and power. 
 
 And he gave us testimony of this his might 
 when he was employed in that part of our de- 
 liverance that called for a declaration of it. 
 He alnilished death; he destroyed him that 
 had the power of death ; he had finished sin, 
 and made an e«d of it as to its damning effect 
 upon the persons that the Father hath given 
 him ; he hath vamiuished the curse of the law, 
 nailed it to his cross, aud made a show of these 
 things openly. 2 Tim. i. 10; Heb. ii. 14, 15; 
 
 Hos. xiii. 14; Dan. ix. 24; Gal iii. 13; Col. ii 
 14, 15. 
 
 Yea, and even now, as a sign of his triumph 
 and conquest, he is alive from the dead, and 
 hath the keys of death and hell in his own 
 keeping. Rev. i. 18. 
 
 2. The Father's giving of them to him to 
 save them declares unto them that he is and 
 •will be faithful in his oflSce of Mediator, and 
 that therefore they shall be secured from the 
 fruit and wages of their sins, which is eter:;£; 
 damnation, by his faithful execution of it 
 And indeed it is said, even by the Holy Ghost 
 himself, "that he is faithful to him that ap- 
 pointed him ;" that is, to this work of saving 
 those that the Father hath given him for that 
 purpose, as "Moses was faithful in all his 
 house." Yea, and more faithful too, for Moses 
 was faithful in God's house but as a servant, 
 "but Christ as a Son over his own house." 
 Heb. iii. 
 
 And therefore this man is counted worthy 
 of more glory than Moses, even upon this ac- 
 count, because more faithful than he, as well 
 as because of the dignity of his person. There- 
 fore in him, and in his truth and faithfulness, 
 God rested well pleased, and put all the gov- 
 ernment of his people upon his shoidders, 
 knowing that nothing shall be wanting in him 
 that may any way perfect the design. And of 
 this he — to wit, the Son — hath already given a 
 proof; for when the time was come that his 
 blood wa^ by divine justice required for their 
 redemption, washing, and cleansing, he as 
 freely poured it out of his heart as if it had 
 been water out of a vessel, not sticking to part 
 with his own life that the life which was laid 
 up for his people in heaven might not fail to 
 be bestowed on them. And upon this account, 
 as well as upon any other, it is that God calleth 
 him the " righteous servant." Isa. liii. For 
 his righteousness could never have been com- 
 plete if he had not been to the uttermost faith- 
 ful to the work he undertook ; it is also because 
 he is faithful and true that in righteousness 
 he doth judge and make work for bis people's 
 deliverance. He will faithfully perform this 
 trust reposed in him. The Father knows this, 
 aud hath therefore given his elect unto him. • 
 
 3. The Father giving of them to him to 
 save them declares that he is and will be gentle 
 and i^atient towards them under all their pro- 
 vocations and miscarriages. It is not to be 
 imagined the trials and i)rovocations that the 
 Son of God hath all along had with thes« 
 people that hath been given to him to save 
 
COME AND WELCOME TO JESUS CHRIST. 
 
 567 
 
 indeed he iasaid to be a tried stone, for lie luw 
 l>eeu t'ied, not only by the devil, guilt of sin, 
 death, and the curne of the law, but also by hla 
 people's ijjnoranee, unruline.<s, falls into sin, 
 ami deelininir to errors in life and doctrine. 
 Were we but eapablt- (»f seeing how the Lord 
 JcHUs had been tried evi-n by his pfo|de ever 
 •ince there wa.* one of them in the w«irld, \\v 
 should be anuued at his patience and gentle 
 carriagCH t<» tliem. It is tuiid indeed, " The 
 liOrd is very pitiful, slow to anger, and of 
 great nierey ;" and indeed if he had not In-i-n 
 9u he eould never have endured tloir man- 
 ners as he lias done from Adam hitlu-rto. 
 Tlu-refore is Ids pity an»l bowi-U towanls his 
 Chureh preferrtnl alM»vethe pity and bowels of 
 a mother towards her ehild. "Can a woman 
 forget her sucking ehild, that she should not 
 have eomp!iv<ion on the son of her wond)? 
 Yea, they may forget, yet I will not forget 
 thee, saith the Lonl." Isji. xlix. 1;>. 
 
 Inul did once give Mosi-s, its Christ's servant, 
 a handful of his people to carry them in his 
 iMMoni, but no farther than from F^rypt to Ca- 
 naan; and this Moses, its is said of him by the 
 Holy (Jhost, was the meekest man that was 
 then to be found on the earth ; yea, and he 
 love<l the people at a very great rate; yet 
 neither would his meekness n«»r love hold out 
 if) this worii ; he failetl and grew passionate, 
 vcn to provoking his G«k1 to anger under this 
 work. "'And Moses sai«l Unto the Lor;^ Where- 
 tore hant thou alllicteil thy servant?" Hut 
 what was the afllietion? Why, the I.,ord had 
 said unto him, "Carry this people in thy 
 l)os4>m, as 11 nursing father beareth his sucking 
 child, unto the lainl that I swarc unto their 
 father*." And how then? "Not I," says 
 Moses; " I am not able t«> bear all this people 
 alone, Invause it is too heavy for me. If thou 
 deal thus with me. kill me, I pray thee, out of 
 hand, if I have found favour in thy sight, and 
 let me not sec my wretchednesw." Num. xi. 11, 
 12, i;{, 14. (lod gave them to Mos«*s, that he 
 might carr^ them in his bottom, that he might 
 show gentleness and patien«'e towards them 
 under all the provocations wherewith they 
 
 this was one of the qualifications that Ood 
 looked for, and knew wius in him, when he 
 gave his elect to him to save them. 
 
 4. The Father giving of them to him to .save 
 them declares that he hath a HUllicicncy of 
 wisdom to wage with all those ditlicnities that 
 would attend him in his bringing of his sona 
 and daughters unto glory. 1 Cor. i. 30. " He 
 hath ma<le him to us to be wistlom ;" yea, he 
 is called wisdom itself. And (itnl said Uiore 
 over that " he shall deal pru<lently." Isa. lii. 
 VA. And indeed he that shall take upon him 
 to be the Saviour of the people had need be 
 wi.se, because their adversaries are •.uhile ubove 
 any. llere'tliey are to encounter with the ser- 
 pent who for his subtlety «)Utwitteil our father 
 and mother when their wisdom was at the 
 highest. (Jen. iii. Hut if we talk of wisdom, 
 our Jesus is wise, wiser than Solomon, wiser 
 than all men, wiser than idl angels; he is even 
 the wisdom <d" (Jod. "Christ is the wisdom 
 of Ciod." Col. i. 1. And hence it is that ho 
 turneth sin, temptations, persecutions, falls, 
 and all things for gocnl unto his people. Horn, 
 viii. 
 
 Now tlii'se tilings, lluis concluded on, ilo 
 show us also the great and wonderful love of 
 the Father, in that he should choose out ono 
 every way so well prepared for the work of 
 man's .salvation. 
 
 Herein indeed jMjrccive we the love of God. 
 Hiram gathered that God li^vetl Israel U'caUHc 
 he had given them such a king :us Silomon, 
 (2 Chron. ii. 11 ;| but how much more may wc 
 behold the love that (iod hath li<-stowed U|m>u 
 us in that he hath given us to his Son, and 
 also given his Son for us. 
 
 "All that the Father giveth mc" shall come. 
 In the.se last words there is closely inserted an 
 answer unto the Father's end in giving of hia 
 elect unt*) Jestus Christ. The Father's end 
 wiLs, that they might come to him and Ih- saved 
 by him ; and that, says the S)n, shall be dune; 
 neither sin nor Satan, neither lle»h nor world, 
 neither wi.sdoni nor folly, shall hinder their 
 coming to me. "They shall ci»me to me, and 
 him that cometh to me I will in nowise out 
 
 would provoke him from that time tilt he had | out." 
 
 bntught them to their land; but he faileil in | 
 the work, he could not exercise it, because he j 
 had not tlmt sudicicncy of patience towanls ■ 
 them. Hut now it is said of the |>enMin s|N-ak- 
 ing in the text, that " he shall gather his 
 laml><t with his arm, and shall carry them in , 
 his IxMom, and shall gently lead theni that are 
 with vouiiL'." ' I-a. xl. l'^. II. intinKitiiiK' that 
 
 Here theref«»n« the I.,ord Jesus |MHiitivcly de- 
 tcrmineth to put forth such a sullieieney «>f all 
 gniee as shall eirectually |N-rform thi« pmmuie. 
 "They shall come;" that is, he shall cause 
 them to come by infusing of an . leiw- 
 
 ing into all the means that •\i I to 
 
 that end. .\s was said to tlte evil spirit tlat 
 was sent to iH-rsuade .Vlial) to go and fall at 
 
668 
 
 BUNTAN'S COMPLETE WORKS. 
 
 Ramoth-gilead, " Go : thou shalt persuade him 
 and prevail also; go forth and do so," (1 Kings 
 xxii. 22,) so will Jesus Christ say to the means 
 that shall be used for the bringing of those to 
 him that the Father hath given him. I say, 
 he will bles.s it eflectually to this very end; it 
 shall persuade them, and shall prevail also; 
 else, as I said, the Father's end would be frus- 
 trate, f..r the Father's will is that "of all that 
 he hath given him he sliould lose nothing, but 
 Hlionl.i raise it up at the last day " in order 
 next unto himself— Christ the first-fruits, af- 
 terwards those that are his at his coming. 
 1 Cor. XV. Rut this cannot be done if there 
 should fail to be a work of grace effectually 
 wrought, though but in any one of them. But 
 this shall not fail to be wrought in them, even 
 in all the Father hath given him to save. "All 
 that the Father hath given me shall come unto 
 me," Ac. 
 
 But to speak more distinctly to the words, 
 " they shall come," two things I would show 
 you from these words: 1. What it is to come 
 t<» Christ. 2. What force there is in this prom- 
 ise to make them come to him. 
 
 1st. I would show you what it is to come to 
 Christ. This word come must be understood 
 spiritually, not carnally; for many come to 
 him carnally or bodily that had no saving ad- 
 vantage by him: multitudes did thus come 
 unto him in the days of his flesh, yea, innum- 
 erable companies. There is also at this day a 
 formal customary coming to his ordinances and 
 way of worship, which availeth not anything; 
 but with them I shall not now meddle, for they 
 are not intended in the text. The coming, 
 then, intended in the text is to be understood 
 of the coming of the mind to him, even the 
 moving of the heart towards him; I say, the 
 moving of the heart towards him from a sound 
 t«enso of the absolute want that a man hath of 
 him for his justification and salvation. 
 
 This doseription of coming to Christ divideth 
 iti»eJf into two heads : 1. That coming to Christ 
 is a moving of the mind towards him ; 2. That 
 it is a moving of the mind towards him from a 
 t*ound seiist" of the absolute want that a man 
 hath of him for his justification and salvation. 
 
 To apeak to the /n-,</— That it is a moving of 
 the mind towards him. This is evident, be- 
 cause coming hither or thither, if it be volun- 
 tary, is by an act of the mind or will ; so com- 
 ing to Christ is through the inclining of the 
 will. " Thy pcoi>le shall be willing." Ps.cxl.3. 
 This »illingni>ss of heart it is which .sets the 
 mind a-movir.g af er or towards him. The 
 
 Cliurch expresseth this moving of her mind 
 towards Christ by the moving of her bowels : 
 " My beloved put in his hand by the hole of 
 the door, and my bowels were moved for him." 
 Sono- Sol. V. 4. " My bowels," the passions of 
 my mind and affections, which passions of the 
 affections are expressed by the yearning and 
 sounding of the bowels, the yearning and pas- 
 sionate working of them, the sounding of them 
 or their making a noise for him. Gen. xliii. 30 ; 
 1 Kings iii. 26 ; Isa. xvi. 11. 
 
 This, then, is the coming to Christ, even a 
 moving towards him with the mind. " And it 
 shall come to pass that every thing that liveth, 
 which moveth whithersoever the water shall 
 come, shall live." 
 
 The water in this text is the grace of God in 
 the doctrine of it. The living things are the 
 children of men, to whom the grace of God, 
 by the gospel, is preached. Now, saith he, 
 " every living thing which moveth whitherso- 
 ever the water shall come, shall live." And 
 see how this word " moveth " is expounded by 
 Christ himself in the book of Revelation : 
 "The Spirit and the bride say. Come ; and let 
 him that heareth say. Come. And let him 
 that is athirst come. And whasoever will, 
 (that is, willing,) let him take of the water of 
 life freely." Rev. xxii. 17. 
 
 So that to move in thy mind and v/ill after 
 Christ is to be coming to him. There are many 
 poor soii^ that are coming to Christ that yet 
 cannot tell how to believe it, because they think 
 that coming to him is some strange and won- 
 derful thing ; and indeed so it is. But I mean 
 they overlook the inclination of their will, the 
 moving of their mind, and the sounding of 
 their bowels after him, and count these none 
 of his strange and wonderful thing, when in- 
 deed it is a work of the greatest wonder in 
 this world to see a man who is sometimes dead 
 in sin possessed of the devil, an enemy to 
 Christ and all things spiritually good — I say, to 
 see this man moving with his mind aftei the 
 Lord Jesus Christ is one of the highest won- 
 ders in the world. 
 
 2d. It is a moving of the mind towards him 
 from a sound sense of the absolute want that a 
 man hath of him for his justification and sal- 
 vation. Indeed, without this sense of a lost 
 condition without him there will be no moving 
 of the mind towards him. A moving of their 
 mouth there may be : " With their mouth they 
 show much love." Ezek. xxxiii. 31. Such a 
 people as this will come as the true people 
 Cometh — that is, in show and outward appear- 
 
CO.VE AXD WELCOME TO JESUS CnRIST. 
 
 569 
 
 ance. And they will sit before God's niinii^ten 
 as his peijple sit before them; and they will 
 hear his words ttK>, but they will not do theiii; 
 tl»at is, will not '•oiiie inwardly with their 
 minds: "For with their moutli they show 
 much love, but their heart (or min<l) gocth 
 alter their covetousness." Now all this be- 
 cause they want an effeetual sense of the misery 
 of their state by initure, for not till they have 
 tiiat will they in their mind move after him. 
 Tlierefore tlius it is s^iid eoneerninjj the truc- 
 eomers: " At that day the j:reat trumpet shall 
 be blown, and they shall oome whieh were 
 ready to perish in the land of Assyria ami the 
 outaLsts of the land of F2j;ypt, antl shall wor- 
 ship the Lord in his holy mountain at Jerusa- 
 lem." Isa. xxvii. 13. They are then (as you 
 H«'e) the outcifts and tluise that are reatly to 
 perish that indei><l have their minds etleetually 
 iukvihI to eome to Jesus Christ. This sense of 
 thin^^ w:is that whieh nnule the three thousand 
 iH>me, that nuide Saul come, that nuide the 
 jailer come, and that indeed nuikes all othere 
 come that come eflectually. Acts ii. 2, 10. 
 
 Of the true cominp to Christ the three lepers 
 were a famous semblance, of whom you read 
 in 2 Kinp< vii. 3, i^c. The famine in those 
 days was sore in the land, there wius no bread 
 ftir the people, and as for that sustenance that 
 wiw, which wiLH asses' Hi-sh and doves' dun^, 
 that was only in Samaria; and of these the 
 lepers had no share, for they were thrust with- 
 out the city. Well, now they sjit in the pite 
 of the city, and the hunger wits, as I nmy say, 
 making his last meal of them; and lH>in}:: 
 therefore half dead alreaily, what do they 
 think of doing? Why, first they display the 
 disnml colours of death before each other's 
 faces, and then resolve what to do, saying, 
 " If we .say we will go into the city, then the 
 famine is in the city, and we shall die there; 
 if we sit still here we die also. Now theref<)re 
 come, let us fall into the host of the Syrians; 
 if they save un alive we shall live; if they kill 
 us we shall but di«'." Mere now won necessity 
 at work, and this necessity drove theiij to go 
 thither for life whither else they wouUI never 
 have gone for it. Thus it is with tluin that in 
 truth come to Jesu«i Christ : death is before 
 them : they sec it and feci it ; he is feeding 
 u|Min them, and will oat thoni quite up if they 
 conic not to Jeitus Christ ; and theretore thi\v 
 c«>n>e, even of ni*cr*sity. bi-ing fureiwl t)i. 
 by that sens* they have of their Ix-ing u; 
 and everlastingly undone if they find not miiety 
 in h\u\. 
 
 These are they that will como : indeed, these 
 are they that are invited to come : *' Come unto 
 me, all ye that lal)our and are heavy laden, and 
 I will give you rest." Matt. xi. '2S. 
 
 Take two or three things to nuike this more 
 plain — to wit, that coming to Christ tloweth 
 from a sound sense of the alis«duto need that a 
 num hath of him, as afore. 
 
 (1.) "They shall come with wet-ping, and 
 with supplication will I lead them ; I will caustf 
 them to walk by rivers of waters in a plain way, 
 wherein they .shall not hlumble." Jer. xxxi 9. 
 .Mind it! they come with weeping and KUppli- 
 cation; they come with prayers nnd teara. 
 Now pniyiT>» and tears are the etlects of a right 
 sense of the need of mercy. Thus, a senseleM 
 sinner cannot come, he cannot pray, he cannot 
 cry, he cannot come sensible of what he sot* 
 not nor feels. " In those ilays an<l at that time 
 the children of Israel shall come; they and 
 the children of Judah together, going and 
 weeping; they shall seek the I^ird their God; 
 they shall ask their way to Zion, with their 
 faces thitherward, .saying. Come and let us join 
 ourselves to the Lord in a perpetual covenant 
 that shall not be forgotten." Jer. I. 4, !}. 
 
 (2.) Thi-< coming to Christ is ealletl a run- 
 ning to him, a Hying to him — a Hying to him 
 from wrath to come. Hy all which terms is 
 set forth the sen.-^e of the man that comen — to 
 wit, that he is aflccte<l with the sense of bis 
 sin. and the death due thereto; that he is sen- 
 sible that the avenger of blo«Ml pursues him, 
 and that therefore he is cut off if he make* 
 not spctnl to the Son of (J<hI for life. Matt, 
 iii. 7; Ps. cxliii. 9. Flying is the last work of 
 a man in danger; all that are in danger do 
 not tly; no, not all that see them.Helves in 
 danger, all that hear of dangrr, will not fly. 
 Men will consider if there In- no other way of 
 escape before they Hy. Therefore, ils I said, 
 Hying is the la.-«t thing. When all refuge fail*, 
 lUid a man is made to m-c that there is nothing 
 left him but sin, death, and damnation unleaa 
 he Hies to Christ for life, then he Hies, and not 
 till then. 
 
 (.'t. I That the true coming is from a M*n«e oi 
 an al»solute ne«"<l of Jesus Christ to save, Ac, 
 is evident by the outcry that is made by them 
 to como even as they are coming to him. Matt, 
 xiv. SO; Acts ii. 37 ; Acts xvi. 30. " l>«.rd, save 
 me, or I perish;" "Men and brethren, what 
 
 dl wo do?" "Sim, what must I do to b« 
 
 .><1?" and the like. This language doth 
 
 Mufliciently discover that the truly coming 
 
 M>uU arc iMiuU sensible of their nevd of aalra^ 
 
570 
 
 BUNYAN'S COMPLE'lh WORKS. 
 
 tlon by J.-.SU.S Christ, and, moreover, that there 
 ia nothing else that can help them but Christ. 
 
 (4.) It is yet farther evident by these few 
 things that follow: It is said that such are 
 pricked in their hearts— that is, with the sen- 
 tence of death by the law, and the least prick 
 in the heart kills a man. Acts ii. 37. Such are 
 said, as I said before, to weep, to tremble, and 
 to be iL-^tonished in themselves at the evident 
 opd unavoidable danger that attends them un- 
 le»s tii'.'y Hy to Jesus Christ. Acts ix. 16. 
 
 (5.) Coming to Christ is attended with an 
 honest and sincere forsaking all for him. " If 
 anv man come unto me, and hateth not his 
 father and mother, and wife and children, and 
 brothri'ii and sisters, yea, and his own life also, 
 he cannot be my disciple; and whosoever doth 
 not bear his cro.^s and come after me cannot be 
 my disciple." Luke xiv. 2(3, 27. 
 
 By these and the like expressions elsewhere 
 Christ describeth the true comer, or the man 
 that indeed is coming to him; he is one that 
 Ciisteth all behind his back; he leaveth all, he 
 forsaketh all, he hateth all things that would 
 stand in his way to hinder his coming to Jesus 
 Christ. There are a great many pretended 
 comers to Jesus Christ in the world. And 
 they are much like to the man you read of in 
 Mutt. xxi. 30, that said to his father's bid- 
 ding, " I go, sir, and went not." I say, there 
 are a great many such comers to Jesus Christ; 
 they say, when Christ calls by his gospel, I 
 come, sir, but still they abide by their pleasure 
 an<l carnal delights. They come not at all, 
 only they give him a courtly compliment; but 
 he takes notice of it, and will not let it pass 
 for any more than a lie; he who said, "I go, 
 sir, aiul went not," he dissembled and lied. 
 Take heed of this, you that flatter yourselves 
 with your own deceivings. Words will not do 
 with Jesus Christ. Coming is coming, and 
 nothing else will go for coming with him. 
 
 Before I speak to the other head I shall 
 answer some objections that usually lie in the 
 way of those that in truth are coming to Jesus 
 Chri.st. 
 
 Objection 1. Though I cannot deny but my 
 mind runs after Christ, and that too as being 
 UK.ved thereto from a sight and consideration 
 <tf my lost condition, for I see without him I 
 perish, yet I fear my ends are not right in 
 coming to him. 
 
 (^ueMion. Why, what is thine end in coming 
 to Christ? 
 
 Ammr. My end is that I might have life 
 and lie savid by Jesus Christ. 
 
 This is the objection ; weJ, let me tell thee 
 that to come to Christ for life and to be saved, 
 although at present thou hast no other end, ia 
 a lawful and good coming to Jesus Christ. 
 This is evident, because Christ propoui\deth 
 life a^ the only argument to prevail with sin 
 ners to come to him, and so also blameth them 
 because they come not to him for life. '"And 
 ye will not come to me that ye might have 
 life." John v. 3. Besides, there are many other 
 Scriptures whereby he allureth sinners to 
 come to him, in which he propoundeth noth- 
 ing to them but their safety. As, "He that 
 believeth in him shall not perish;" "he that 
 believeth is passed from death to life;" "he 
 that believeth shall be saved ;" " he that be- 
 lieveth on him is not condemned." And be- 
 lieving and coming are all one. So that you 
 see to come to Christ for life is a lawful com- 
 ing and good. 
 
 In that he believeth that he alone hath made 
 atonement for sin. Rom. ii. 
 
 And let me add, over and above, that for a 
 man to come to Christ for life, though he come 
 to him for nothing else but life, it is to give 
 much honour to him. 
 
 1st. He honoureth the word of Christ and 
 consenteth to the truth of it, and that in these 
 two general heads : 
 
 (1.) He consenteth to the truth of all those 
 sayings that testify that sin is most abominable 
 in itself, dishonourable to God, and damnable 
 to the soul of man; for thus saith the man 
 that Cometh to Jesus Christ. Jer. xliv. 4; 
 Rom. ii. 23; vi. 23; 2 Thess. ii. 12. 
 
 (2.) In that he believeth, as the word hath 
 said, that there is in the world's best things, 
 righteousness and all, nothing but death and 
 damnation ; for so also says the man that comes 
 to Jesus Christ for life. Rom. vii. 24, 25; viii, 
 2, 3; 2 Cor. iii. 6, 7, 8. 
 
 2dly. He honoureth Christ's person, in that 
 he believeth that there is life in him, and that 
 he is able to save him from death, hell, the 
 devil, and damnation ; for unless a man be- 
 lieves this he will not come to Christ for life. 
 Heb. vii. 24, 25. 
 
 3dly. He honoureth him, in that he be- 
 lieveth that he is authorized of the Father to 
 give life to those that come to him for it. 
 John v. 11, 12; xvii. 1, 2. 
 
 4thly. He honoureth the priesthood of Jesus 
 Christ— 
 
 (1.) In that he believeth that Christ hath 
 more power to save from sin by the sacrifice 
 that he hath offered for it than hath all law 
 
COME Ayf> WELCOME TO JESUS CHRIST. 
 
 571 
 
 devils, death, or sin to condemn. He that be- 
 lieves not this will not come to Je>u.s L'hri.xt 
 for life. Act8 .xiii. 38; Heb. ii. 14, 15; Rev. i. 
 17, 18. 
 
 (2.) In that he bolieveth that Christ, accord- 
 ing; to hisotlice, will bo most faithful and iiut- 
 ciful in the discharjre of his otlice. This must 
 be included in the faith of him that comes for 
 life to Jesus Christ. 1 Jidin ii. 1, 2, 3 ; ileb. ii. 
 17, 18. 
 
 5thly. Further, he that cometh to JesUs 
 Christ for life taketh part with him against 
 sin and against the ragged antl imperfect 
 righteousness of the w<»rhl ; yea, and against 
 false Christs and damnable errors that .set 
 themsolves* iigainst the worthiness of his merits 
 and sufficiency. This is evident for that such 
 a soul singleth Christ from them all as the 
 only one that can save. 
 
 Gthly. Therefore as Noiih, at GdiI's com- 
 mand, thou preparest tliis ark for the saving 
 of thyself, by which also tiiou condemnest the 
 world and art become heir of the righteous- 
 ness which is by faith, (Heb. xi. 7 ;) wherefore, 
 coming sinner, be content; he that cometh to 
 Jesus Christ believeth too that he is willing 
 to show mercy to and have comp!i-s.-.ion upon 
 •him (though unworthy) that comes to him for 
 life. And therefore thy soul lieth not only 
 under a special iuvitntion to come, but under 
 a promise too of being accepted and forgiven. 
 Matt. xi. 28. 
 
 All these particular parts and qualities of 
 faith are in that snul that conu*s to Jesus 
 Christ for life, an is evident to any indifferent 
 judgment 
 
 For will he that believeth not the testimony 
 of Christ concerning the baseness of siu and 
 tlie insufficiency of the righteousness of the 
 world, come to Christ for life? No. 
 
 He that believeth not the tcstinjony of the 
 word comes not ; he that believeth that there 
 is life anywhere else comes not; he that qucs- 
 lions whether the Father hath given Christ 
 power to forgive comes not; he that thinketh 
 tliat there is more in sin, in the law, in death, 
 aJid the devil to destroy, than there is in 
 Christ to save, comes not; he also that ques- 
 tions his faithful management of his prii.'st- 
 hood for the salvation of sinnen come« not. 
 
 Thou, then, that art indeed the coming sin- 
 ucr, bclieveat thou this? True, |H.'rha|>s, thou 
 d<nt not believe with full oitsurance, nor hast 
 thou leisure to take notice of thy faith as to 
 these distinct acts of it ; but yet all this faith 
 la iu him coming to Christ for life. Anil thc 
 
 faith that thus w cketh is the faith of the best 
 and purest kind, becxiuse this man eumes alone 
 Its a sinner, and as seeing that life is to be had 
 only in Jesus Christ. 
 
 Uefore I conclude my antwtr to this ob 
 jection take into thy consideration these two 
 things : 
 
 1st. That the cities of refuge were erectetl 
 for thiwe that were dead in the law and that 
 yet would live by grace, even for thone that 
 were to fly thither for life from the avenger 
 of blood that pursued after them. .\nd it is 
 Worth your noting that those that were uiM)n 
 their flight thither are in a peculiar maimer 
 called the people of Ci<k1 : "Cast ye up, cast 
 ye up, (saith CJml,) prepare ye the way; take 
 up the stumbling-block out of the way of my 
 people." Isa. Ivii. 14. This is meant of pre- 
 paring the way to the city of refuge, that the 
 slayers might escape thither; which flying 
 slayers are here, by way of specialty, called 
 the people of CJod, even those of them that 
 escaped thither for life. 
 
 2dly. Consider that of .Vhab when Ben- 
 hadad sent to him for life, saying, "Thus 
 ^aith thy servant Ik-nhadad, I pray thee let 
 me live." Though Ik-nhadad had sought the 
 crown, kingdom, yea, and also the life of 
 Ahab, yet how effectually doth lienhadad 
 prevail with him! Is lienhadad yet alive? 
 saith Ahab. He is my brother; yea, "go ye, 
 bring him to me; so he made him ride in his 
 chariot." 1 Kings xx. 
 
 Coming sinner, what thinkest thou? If 
 Ji>sus Christ had as little goodness in him 
 as Ahab, he might gnint an humble lk>n- 
 hadad life; thou neither begdlt(>st of him his 
 crown and dignity; life, eternal life will 
 serve thy turn. How much more then shalt 
 thou have it since thou a>t to deal with Him 
 who is go<Mlness and mercy itself! yea, since 
 thou art also called upon, yea, greatly en- 
 couraged by a promise of life, to c«)me unto 
 him for life! Kea<i also these S:ripture-n ; 
 Num. XXXV. 11, 14, 15; Josh. xx. l-C; Heb. 
 jv. 16, 21. 
 
 Objection 2. When I say I only se«'k my«»lf, 
 I mean I do not find that 1 do d<- 
 glor)' in mine own salvation by < 
 that maki<s me fear I do not come uright. 
 
 AnsuYT. Where doth Christ Jenus re<]uir« 
 such a qualification of thoMc that nro coming 
 to him for life? Come thou for life, aid 
 trouble not thy h':»d with oii'-h ohiei(i..iii 
 against th- vl'tio 
 
 to glorify ; -uch^ 
 
o72 
 
 worm as thoi art. The Father saith to the 
 Bon, " Thou art my servant, O Israel, in whom 
 I will be gloriiied." God propoundeth life to 
 Binners as the argument to prevail with them 
 to come to him for life, and Christ says plainly, 
 " I am come that ye might have life." John 
 xii. 10. He hath no need of thy designs, 
 though thou hast need of his eternal life, 
 pardon of sin, and deliverance from wrath to 
 come. Clirist i)ropounds these to thee, and 
 these be the tilings that thou hast need of: 
 besides, (Jod will be gracious and merciful to 
 worthless, undeserving wretches; come then 
 as such an one, and lay no stumbling-block in 
 the way to him, but come to him for life, and 
 live. John v. 34 ; x. 10, and iii. 36 ; Matt. i. 
 21 ; Prov. viii. 3G, 37; 1 Thess. xi. ; John xi. 
 2.5, 20. 
 
 When the jailer said, "Sirs, what must I do 
 to be saved?" Paul did not so much as once 
 ask him, What is your end in this question? 
 do you design the glorj' of God in the salva- 
 tion of your soul? He had more wit ; he knew 
 that such questions as these would have been 
 but fools' baubles about, instead of a sufficient 
 salve to, so weighty a question as this. Where- 
 fore, since this poor wretch lacked salvation by 
 Jesus Christ — I mean to be saved from hell and 
 death, which he knew (now) was due to him 
 for the sins that he had committed — Paul bids 
 him, like a poor condemned sinner as he was, 
 to proceed still in this his way of help-seeking. 
 Baying, " Believe on the Lord Jesus Christ and 
 thou shalt be saved." Acts xvi. 30, 31, ^2. I 
 know that afterwards thou wilt desire to glo- 
 rify Christ by walking in the way of his pre- 
 cepts, but at jjresent thou wantest life: the 
 avenger of blood is behind thee, and the devil, 
 like a roaring lion, is behind thee ; well, come 
 now and obtain life from these; and when 
 thou hast obtained some comfortable persuasion 
 that thou art made partaker of life by Christ, 
 then, and not till then, thou wilt say, " Bless 
 the Lord, O my soul, and all that is within me 
 bless his holy name. Bless the Lord, O my 
 Boul, and forget not all his benefits ; who for- 
 giveth all thine iniquities and healeth all thy 
 diseases ; who redeemeth thy life from destruc- 
 tion, and crowneth thee with loving-kindness 
 and tender mercie.«i." Ps. ciii. 1-6. 
 
 Objection 3. But I cannot believe that I am 
 come to Christ aright, because sometimes I am 
 apt to question his very being and ofiice to 
 Bare. 
 
 Thus to do is horrible, but mayest thou not 
 judge amiss in this matter? 
 
 BUNTAN'S COMPLETE WORKS. 
 
 How can I judge amiss when I judge as 1 
 feel? Poor soul! Thou mayest judge amiss 
 for all that. Why, saith the sinner, I think 
 that these questionings come from my heart. 
 
 Answer. Let me answer: That which comes 
 from thy heart comes from thy will and affec- 
 tions, from thy understanding, judgment, and 
 conscience, for these must acquiesce in thy 
 questioning if thy questioning be with thy 
 heart. And how sayest thou, (for to name no 
 more,) dost thou with the affection and con- 
 science thus question ? 
 
 Answer. No, my conscience trembles when 
 such thoughts come into my mind, and my 
 affections are otherwise inclined. 
 
 Then I conclude that these things are either 
 suddenly injected by the devil, or else are the 
 fruits of that body of sin and death that yet 
 dwells within thee, or perhaps from both to- 
 gether. 
 
 If they come wholly from the devil, as they 
 seem, because thy conscience and aflfections 
 are against them, or if they come from that 
 body of death that is in thee, (and be not thou 
 curious in inquiring from which of them they 
 come ; the safest way is to lay enough at thy 
 own door,) nothing of this should hinder thy 
 coming nor make thee conclude thou comesj 
 not aright. 
 
 And before I leave thee let me a little query 
 with thee about this matter. 
 
 1st. Dost thou like these wicked blasphe- 
 mies? 
 
 Ansioer. No, no ; their presence and work 
 ing kill me. 
 
 2dly. Dost thou mourn for them, pray against 
 them, and hate thyself because of them? 
 
 Answer. Yes, yes; but that which afflicts 
 me is, I do not prevail against them. 
 
 3dly. Dost thou sincerely choose (mightest 
 thou have thy choice) that thy heart might be 
 affected and taken wdth the things that are 
 best, most heavenly, and holy ? 
 
 Answer. With all my heart, and death the 
 next hour, (if it were God's will,) rather than 
 thus to sin against him. 
 
 Well, then, thy not liking of them, thy 
 mourning for them, thy praying against them, 
 and thy loathing thyself because of them, with 
 thy sincere choosing of those thoughts for thy 
 declaration that are heavenly and holy, clearly 
 declare that these things are not countenanced 
 either with thy will, affections, understanding, 
 judgment, or conscience, and so that thy heart 
 is not in them, but that rather they come im- 
 mediately from the devil, or arise from the 
 
COME AM) WKl.cnMK TO JESUS CHRIST. 
 
 57S 
 
 Body of death that is in thy tU-sh, of whio'.i 
 Itou ouji^litt-it thin to siiy, " Now then it is no 
 more I that doth it, but oin that dwells in nie." 
 Rom. vii. 16, 17. 
 
 I will give thee a pertinent instance. In 
 Deut. xxii. thou maye»«t read of a Ix'trotlied 
 danisi'l, one betrothed to her beloved, one tliat 
 had given him her heart and nioutii, as thou 
 bust given thyself to Christ; yet she was 
 net with its she walked in the field by one 
 tliat forced her, becau-se he wjw stronger than 
 she. Well, what judgment now doth ( Jo<l, the 
 righteous Jmlge, |>.n.-»s u|Kin the damsel for this? 
 "The man only that lay with her," saith (Jod, 
 "shall die. Ihtt unto the damsel tliou shall do 
 nothing; there is in the danisi-l no sin wortiiy 
 of death. For, as when a man riseth against 
 his neighbour ami slayeth him, even so is this 
 matter; he found her in the field, and the be- 
 trothed damsel cried, ami there was none to 
 save her." 
 
 Thou art this damsel; the man that forced 
 thee with these bhusphemous thoughts is the 
 devil ; and he lighteth ujmjh thee in a fit place, 
 even in the fields as thou art wandering after 
 Jesus Christ; but thou eriest out, an<l by thy 
 en." did.stshow that thou abhorrest such wicked 
 lewdru-s-s. Well, the Judge of all the earth 
 will do right: he wiil not lay the sin at thy 
 d<Mir, but at his that otVered the violence; and 
 for thy comfort take this into consideration, 
 that he "comes to heal them that were op- 
 ]'r<>s.st><l of the devil." 
 
 "' ■ '■ •/! 4. But saith another, I am so heart- 
 
 w, and, as I think, so indifferent in 
 
 my toming, that, to speak truth, I know not 
 
 whether my kind of coming ought to be called 
 
 ;i cominj^to Christ. 
 
 AiMir^r. You know that I told you at fir.-.t 
 that coming toChri<it '\» a moving of the heart 
 and atfectionM towards him. 
 
 Hut, saith the xoul, my dulneiis and indiflV'r- 
 ence iii all holy <hities demonstrate my heart- 
 lesftness in coming; and to come, and not with 
 Llie heart, signifies nothing at all. 
 
 Auftiter. The moving of the heart after 
 Chri«( is not to be discerned (at all limcH) by 
 thy S4>nsible alTcctionate jwrformance of duties, 
 but rather by thonc secret groanings and com- 
 pl.<iints whirh thy soul makes to (i<Mi against 
 that sloth that attends thee in duties. 
 
 2dly. Hut grant it be even as tlum sayest it 
 is, that thiiu comest so slowly, i^tc., yet since 
 Christ bids them como that come not at nil, 
 surely they may be acceptc«l that come, though 
 attended with those infirmitic« which thou at 
 
 present groanest under. He saith, " And him 
 that Cometh ;" he saith not. If they come sen- 
 sibly, so fast, but, "And him that cometh to 
 me I will in nowise cast out." ile saith also 
 in lHh of I*roverb«t, "As for him that wantcth 
 understanding" — that is, a heart; for oftcntinn-t 
 the unilcrstaiiding is taken for the heart— 
 "eomi- rat of my bread and drink of the wino 
 that I have mingled." 
 
 .'Mly. Thou may(>st be vehement in thy spirit 
 in coming to Jesus Christ, and yet be plagued 
 with sensible sloth ; so was the Church when 
 !<he cried, " Draw me, we run after thee;" and 
 Paul when he said, "When I wuild do goo<l, 
 evil is present with me." The works, strug- 
 glings, and opptwitions of the fii-sh are more 
 numifest than are the works of the Spirit in 
 our hearts, and so are stsMier felt than they. 
 What then? Let us not be iliscourafjed at the 
 sight and feeling «if our own iufirmities, but 
 run the faster to Jesus Christ for salvation. 
 
 4thly. (ut thy heart warmed with the sweet 
 promise of Christ's acceptance of the coming 
 sinner, and that will make thee more haste 
 unto him. Discouniging thoughts, they arc 
 like unto cold water; they benumb the senses, 
 and make us go ungainly about our business; 
 but the sweet and warm gleams of promino are 
 like the comfortable beams of the sun, which 
 enliven and refresh. You see how little the 
 bee and the fiy do play in the air in winter. 
 Why? the cold hinders them from doing it, 
 but when the wind ami sun is warm, who is to 
 busy as tliey? 
 
 othly. Hut ngnin. he that conn's to Christ 
 flies for his life. Now, there is no man that 
 flies for his life that thinks he s|ieeds tant 
 enough on his journey; no, could he, lie would 
 willingly take a mile at a step. Oli my sloth 
 and henrtlesaneiM ! siiye»t thou. " Oh that I 
 had wings like a dove, for then would I flee 
 uway and be at rest! I would hasten my en- 
 cape from the win«ly storm and tempest." 
 
 I'oor c«)ming soul, thou art like the man 
 that would ride full gallop whose Ixirsc will 
 hardly trot. Now, the desire of his mind i« 
 not to be judged of by the slow pace of the 
 dull jade he rides on. but by tb<- !ii(' ' ! 
 
 kicking, and spurring as !.e mI'. ..: 
 Thy rt.-sh is like this dull 
 lop after Christ, it will I" . i 
 
 thy soul and heaven lie at stake, liut Iw uf 
 giMMl comfort: Christ judgeth not areonling to 
 the ficrcvnc9Mi of outward motion, but ai cording 
 to the sincerity of the heart ami inwani |«rtA. 
 
 Ctbly. Ziba in appearance i-auui to UavM 
 
Hi 
 
 BUNYAN'i^ COMPLETE WORKS. 
 
 much fasicr than did Mephibosheth, but yet 
 his heart was. not so upright in him to David 
 as was his. It is true, Mephibosheth had a 
 check from Dtivid, for said he, " Why wentest 
 thou not with me, Mephibosheth?" But when 
 David came to remember that Mephibosheth 
 was lame, (f-r that was his plea, "thy servant 
 b lame,") he was content, and concluded he 
 would have ome after him faster than he did; 
 and Mi-pliiboshcth appealed to David, who 
 was in those days an angel of God to know all 
 things that are done in the earth, if he did not 
 believe that the reason of his backwardness 
 lay in his lameness and not in his mind. Why, 
 poor coming sinner, thou canst not come to 
 Christ witii that outward swiftness of career as 
 many others do, but doth the reason of thy 
 backwardness lie in thy mind and will, or in 
 the sluggishness of the flesh? Canst thou say 
 sincerely, " Tbe spirit truly is willing, but the 
 flesh is weak ?" Yea, canst thou appeal to the 
 Lord Jesus, who knoweth perfectly the very 
 inmost thought of thy heart, that this is true? 
 Then take this for thy comfort: he hath said, 
 " I will asst-mble her that halteth, I will make 
 her that halteth a remnant, and I will save her 
 that halteth." What canst thou have more 
 from the sweet lips of the Son of God? But, 
 
 7thly. I read of some that are to follow Christ 
 in chains; I say, to come after him in chains. 
 "Thus saith the Lord, the labour of Egypt, 
 and the merchandise of Ethiopia, and the 
 Sabeans, men of stature, shall come over unto 
 thee, and they shall be thine ; they shall come 
 after thee ; in chains shall they come over, and 
 they shall fall down unto thee. They shall 
 make supplication unto thee, saying. Surely 
 there is none else to -save." Isa. xl. 14. Surely 
 they that come after Christ in chains come to 
 him in great difliculty, because their steps by 
 the chains are straitened. 
 
 And what chain so heavy as those that dis- 
 counige thee? Thy chain which is made of 
 guilt and filth is heavy ; it is a wretched band 
 about thy neck, by which thy strength doth 
 fail. Lam. i. 14; iii. 17. But come, though 
 thou comest in chains; it is glory to Christ 
 that a sinnt-r comes after him in chains. The 
 clankings of thy chains, though troublesome 
 to thee, are not nor can be obstruction to thy 
 Bulvation ; it is Christ's work and glory to save 
 thee from thy chains, to enlarge thy steps, and 
 Bet thee at liberty. The blind man, though 
 called, surely could not come apace to Jesus 
 Christ, but Christ could stand still and stay for 
 h'.m. True, " he rideth upon the wings of the 
 
 wind," but yet he is Icng-sufferiug, and hia 
 long-suffering is salvation to him that cometl 
 to him. 
 
 8thly. Hadst thou seen those that came to 
 the Lord Jesus in the days of his flesh, how 
 slowly, how hobbliugly they came to him by 
 reason of their infirmities, and also how friend 
 ly, and kindly, and graciously he received 
 them and gave them the desire of their hearts, 
 thou wouldst not, as thou dost, make such ■ 
 objections against thyself in thy coming to 
 Jesus Christ. 
 
 Objection 5. But (says another) I fear I come 
 too late ; I doubt I have stayed too long ; I am 
 afraid the door is shut. 
 
 Ariswer. Thou canst never come too late to 
 Jesus Christ if thou dost come. This is mani- 
 fest by two instances : 
 
 1st. By the man that carne to him at the 
 eleventh hour. This man was idle all the day 
 long ; he had a whole gospel-day to come in, 
 and he played it all away save only the last 
 hour thereof; but at last, at the eleventh hour, 
 he came and went into the vineyard to work, 
 with the rest of the labourers, that had borne 
 .the burden and heat of the day. Well, but 
 how was he received by the lord of the vine- 
 yard? Why, when pay-day came he had even 
 as much as the rest; yea, had money first. 
 True, the others murmured at him, but what 
 did the Lord Jesus answer them ? — " Is thine 
 eye evil because mine is good? I will give 
 unto this last even as unto thee." 
 
 2dly, The other instance is the thief upon 
 the c^oss ; he came late also, even as at an hour 
 before his death ; yea, he strayed from Jesus 
 Christ as long as he had liberty to be a thief, 
 and longer too ; for could he have defUded the 
 judge, and by lying words escajied his just 
 condemnation, f"r aught I know he had not 
 come as yet to his" Saviour; but being con- 
 victed and condemned to die, yea, fastened to 
 the cross that he might die like a rogue, as he 
 was in his life, behold the Lord Jesus, when 
 this wicked one, even now, desireth mercy at 
 his hands, tells him, and that without the least 
 reflection upon him for his former misspent life, 
 " To-day thou shalt be with me in paradise." 
 
 Let no man turn the grace of God into wan- 
 tonness. My design is now to encourage the 
 coming soul. 
 
 Objection. But is not the door of mercy shut 
 against some before they die? 
 
 Ansivei: Yea ; and God forbids that prayers 
 should be made to him for them. Jer. vii. 16 ; 
 Jude 22. 
 
COME AXf WElJOMh: TO JESUS CimiST. 
 
 576 
 
 Question. Tlien why may ni)t I (Imitit tliiit I 
 may be one uf these? 
 
 Aiuicar. By no ineans if thou art coniin{» to 
 Jesus Clirist, because when God shuts the dmir 
 ui>on men he jjives them no heart to uome to 
 Jesus Ulirist. " None eome but those to whom 
 it is j(iven i»f the Father." But thou eomest. 
 therefore it is jjiven to thee of the Father. 
 
 ik- sure, therefore, if the Father hath ^;ivcn 
 thee a heart to come to Jesus Christ the ijate 
 of mercy yet stands open to thee, for it stundv 
 not with tile wisdom of (iod "to give Htren^^th 
 to come to the birth, and yet to shut up the 
 womb," I Isa. l.\vi. 1>;) to uive jjraee to ei>me to 
 Ji'sUs (.,'hrist, and yet shut uj) the door of his 
 merey upon thee. " Incline thine ear," saith 
 he, "and come unto me. Hear, and your souU 
 Hhall live, and I will make an everlasting cov- 
 enant with you, even the sure mercies of 
 David." Isa. Iv. 3. 
 
 Objft'lion. But it ia .said that some knocked 
 when the door was shtit? 
 
 Aiixicrr. Yi*s, but the texts in which these 
 kn(K'ker>« are mentioned are to be referred unto 
 the day of jud;/nu*nt, and not to the coming of 
 the sinner to Christ in this life. See the texts, 
 Matt. XXV. II : Luke xiii. 24, *2i>. 
 
 Thi'se, therefon*, concern thee nothing at all; 
 thou art coming to Jesus Christ ; thi>u art com- 
 ing /io«r.' "Now is the acceptable time, be- 
 hold n«)w is the day of salvation. " 2 Cor. vi. 2. 
 Now (hkI Is upon the mercy -seat ; now Christ 
 I'-sus sits by, continually pleading the victory 
 of his bl<KM| for sinners ; and now, even as long 
 as this world liu*ts, this wortl of the text >»hall 
 
 whose goings the Lord delight.s in. may yet be 
 overtaken with a temptation that may cause 
 him to fall. Ps. xxxvii. '1\\, 24. Did not Aaron 
 fall? yea, and Mi»se> himself? What shall we 
 say of ll./okiah and Jeho^*haphat ? There 
 are therefore falls an<l falls — falls pardonable 
 an<l falls unpardonable. Falls unpanlonabh 
 are falls against light, from the faith to tho de 
 spitiiijT of and trampling U|»<»n Jewui- Christ 
 and his blessed undertaking. Heb. vi. 2, 3, 4, 
 t); X. 28, 29. Now as for sueh there remain* 
 no more sacrifice for »in, indeed they have no 
 heart, no mind, no di*sire to come to JcHUa 
 Christ for life, therefon- they must [>eriHh. 
 Nay, says the Holy (fho>«t. "it is impoHsible 
 they should be renewed again unto reiM-nt^ 
 ance." Therefore these (»o<l hath no compa»> 
 sion for. neither ought we ; but for other falls, 
 though they be dreadful, (ami (J<mI will ehaii- 
 tise his people for them,) they tlo not prove 
 thee a graceU>ss man, one not come to Jt>siu 
 Christ for life. 
 
 It is said of the child in the gospel that 
 "while he was yet a-cimiing the devil threw 
 him down and tore him." 
 
 Dejected sinner, it is no wonder that thou 
 hast caught a fall in coming to Jeniis Christ ; i« 
 it not rather to be woiideriHl at that thi>u hasl 
 not caught before this, a thousand times, a 
 thou.sand falls? — considering, 
 
 1st. What fools we are by nature. 
 
 2dly. What weaknesses are in us. 
 
 3dly. What mighty powers the fallen angels, 
 our implacable enemies, are. 
 
 4thly. Considering als<» how often the com- 
 
 still Ix- free and fully fulfilleil: ".\nd him that [ ing man is benighted in his journey, and alsw 
 
 Cometh to me I will in nowise cast out." 
 
 Sinner, the greater sinner thou art the 
 greater need of mercy thou hast, and the more 
 will Christ Ik- glorifie«l thereby. Come then 
 come and try ; come tn.ite and si-e how good 
 the I>>rd is to an untb-sorving sinner. 
 
 Objfrtinn G But (says another) I am fallen 
 since I Ix'gan to come to Christ ; therefore I 
 fear I di<l not come aright, and «>o, con-ic- 
 quently, that Christ will not receive me. 
 
 An*icrr. Falls are «langerous, for they dis- 
 honour Christ, wound the c«»ns«'ience, and 
 cause the enemicM of Go<l to sjx^ak reproach- 
 I'ully. But it is no go«M| argument — I am 
 fallen, therefore I was not coming aright to 
 J<«us Christ. If David, and Solomon, and 
 IVter h.id thus objectc<l against themselves, 
 tiiey had adde<^l to their griefs, and yet they 
 hiid at lea<«t as mueh eau<M> as thou. A man 
 •fhiirto ste|i(t are ordertnl by the Lord, and 
 
 what stumbling-blocks do lie in his way. 
 
 r>thly. AKho his familiars (that were so before) 
 now watch for his halting, and s»»ek by what 
 means they may cause him to fall by the hand 
 of their strong ones. 
 
 What then? Must we, InTause of these 
 t'Miiptations, incline to fall? No. Must me 
 not fear falN? Yes. " Let him that thinkrtb 
 he standeth take heed lest he fall," (1 Cor. x 
 12,) yet let him not utterly Ik? cast do«n 
 "The I^>nl iipholdeth all that fall, and nii!"eth 
 up those that are Imweil down." Make not 
 light of falls; yet haxt thou fallen? "Ye 
 have," sairl Samuel, "done all thii wicked- 
 ness; yet turn not aside from following tb« 
 Ix>rd, but serve him with a perfect heart, and 
 turn not aside; for the LorrI will not formkt 
 hi<« pe'tple," (and he i*ountr<l the mming sin- 
 ner one of th<'m. "' ' hath plcaeeb 
 the Lord to make v<iii ••." 
 
BUNYAN'S COMPLETE WORKS. 
 Oto 
 
 •• Sl.all come to me." Now we come to show 
 
 what force there is in this promise to make 
 
 them come to him. "All that the Father 
 
 giveth me .shall come to me." 
 I will .speak to this promise- 
 First, In general. 
 Secondly, In particular. 
 In getiend.—Thiri word shall is confined to 
 
 these all that are given to Christ : " All that 
 
 the Father giveth me shall come to me." 
 
 Hence I conclude — 
 
 1. That coming to Jesus Christ aright is an 
 effect of their being, of God, given to Christ 
 before. Mark ! Mey shall come. Who? Those 
 that are given. They come then, because they 
 were (/hrii : " Thine they were, and thou gav- 
 est them me." Now this is indeed a singular 
 comfort to them that are a-coming in truth to 
 Christ, to think that the reason why they come 
 is because they were given of the Father be- 
 fore to him. Thus, then, may the coming soul 
 reason with himself as he comes: Am I com- 
 ing indeed to Jesus Christ? This coming of 
 mine is not to be attributed to me or my good- 
 ness, but to the grace and gift of God to Christ. 
 God gave first my person to him, and therefore 
 hath now given me a heart to come. 
 
 2. Tiiese words, shall come, make thy coming 
 not only the fruit of the gift of the Father, 
 but also of tlie purpose of the Son, for these 
 words are a divine purpose; they show us the 
 heavenly determination of the Son. "The 
 Father hath given them to me, and they 
 shall "—yea, they shall — " come to me." Christ 
 i« as fully in his resolution to save those given 
 to him as is the Father in giving of them. 
 Christ prized the gift of his Father — he will 
 lose nothing of it ; he is resolved to save it every 
 whit by his blood, and to raise it up again 
 at the last day ; and thus he fulfils his Father's 
 will an<l acconiplisheth his own desires. 
 
 3. Tlie.-e words, shall come, make thy coming 
 to be also the otl'ect of an absolute promise : 
 coming sinner, thou art concluded in a prom- 
 ise ; thy coming is the fruit of the faithfulness 
 of an absolute promise. It was this promise 
 by the virtue of which thou at first receivedst 
 strength to come; and this is the promise by 
 the virtue of which thou shalt be effectually 
 brought to him. It was said to Abraham, 
 " At this time I will come, and Sarah shall 
 have a son." This son was Isaac. Mark I 
 Sarah shall have a son ; there is the promise ; 
 and Sarah bad a son ; there was the fulfilling 
 of the promise ; and therefore was Isaac called 
 the child of (he promise. 
 
 Sarah shall have a son. But how if Sarah 
 be past age ? Why still the promise continues 
 to sav, Sarah shall have a son. But how if 
 Sarah be barren ? Why still the promise says, 
 Sarah shall have a son. But Abraham's body 
 is now dead! Why the promise is still the 
 same, Sarah shall have a son. Thus you see 
 what virtue there is in an absolute promise ; it 
 carrieth enough in its own bowels to accom- 
 plish the thing promised, whether there be 
 means or no in us to effect it. Wherefore 
 this promise in the text, being an absolute 
 promise, by virtue of it, not by virtue of our- 
 selves or by our own inducements, do we come 
 to Jesus Christ ; for so are the words of the 
 text: "All that the Father giveth me shall 
 come to me." 
 
 Therefore is every sincere comer to Jesus 
 Christ called also a child of the promise. 
 " Now we, brethren, as Isaac was, are the chil- 
 dren of the promise;" that is, Ave are the chil- 
 dren that God hath promised to Jesus Christ 
 and given to him, yea, the children that Jesus 
 Christ hath promised shall come to him. "All 
 that the Father giveth me shall come." 
 
 4. These v>'ords, shall cone, engage Christ to 
 communicate all manner of grace to those thus 
 given him to make them effectually come to 
 him. They shall come; that is, not if they 
 will, but if grace, all grace, if power, wisdom, 
 a new heart, and the Holy Spirit, and all 
 joining together, can make them come. I say 
 these words, shall come, being absolute, have 
 no dependence upon our own will, or power, 
 or goodness, but they engage for us even God 
 himself, Christ himself, the Spirit himself. 
 When God had made the absolute promise to 
 Abraham that Sarah should have a son, Abra- 
 ham did not at all look at any qualifications in 
 himself, because the promise looked at none ; 
 but as God had by the promise absolutely 
 promised him a son, so he considered now not 
 his own body now dead, nor yet the barrenness 
 of Sarah's womb. " He staggered not at the 
 promise of God through unbelief, but was 
 strong in faith, giving gloiy to God, being fully 
 persuaded that what he had promised he was 
 able to perform." He had promised, and 
 promised absolutely, Sarah shall have a son : 
 therefore Abraham looks that he — to wit. 
 God — must fulfil the condition of it. Neither 
 is this expectation of Abraham disapproved by 
 the Holy Ghost, but accounted good and 
 laudable, it being that by which he gives glory 
 to God. The Father also hath given to Christ 
 a certain number of souls for him to save, and 
 
COME AM> WLLCUMI: To JE6L'S CJIIUST. 
 
 577 
 
 he himself hath suiJ, "They shall come to 
 him." Lot the Church of CJod, then, live in 
 a joyful expectation of the utmost accomi)lidh- 
 ment of this promise, for assuredly it shall 
 be fuUilled, and not one-thousandth part of a 
 tittle thereof shall fail. Thei/ shall come to 
 
 And now, before I go any farther, I will 
 niDre particularly inc^uire into the nature of an 
 ab.Hulule promise: 
 
 1. We call that an absolute proi/iise that is 
 made without any condition, or more fully 
 thus: That is an absolute promise of (Jod or 
 of Christ which maketh over to this or that 
 man any. saving spiritual blessing, without a 
 condition to be done on our part for the ob- 
 taining thereof. And this we have in hand is 
 such a one. Let the best master of arts on 
 earth show me, if he can, any condition in 
 tliis text depending upon any qualification in 
 us which is not by the same promise concluded 
 shall be by the Lord Jesus etl'ec'ed in us. 
 
 2. An absolute promise therefore is, as we 
 say, without (/" or and; that is, it ret|uirelh 
 nothing of us that itself may be accomplished. 
 It eaith not, They shall if they will, but, They 
 shall: not, They shall if they use the means, 
 but, They shall. You may say that a will 
 and the use of the means is supposed, though 
 not expressed. 15ut I answer, No, by no 
 means; that is, as a condition of this prom- 
 ise: if they be at all included in the promise, 
 they arc included there as the fruit of the 
 absolute promise; not as if it expected the 
 qualification to arise from us. "Thy people 
 shall be" willing " in the day of thy power." 
 Ps. ex. 3. Tlf^it i.4 another absolute proniisc; 
 but doth that {>r(>mise suppose a willingness 
 in us as a condition of Ctoii's making us will- 
 ing? They shall be willing if they arc will- 
 ing; or, They shall be willing if they will be 
 willing. 'This is ridiculous; there is mithing 
 of this supiKwed. The promise is a)»Holuto as 
 to us; all that it engageth fur its own accom- 
 plishment is the mighty power of Christ and 
 \\\* faithfulness to accomplish. 
 
 The difference therefore betwixt the abso- 
 i iv and conditional promise is this: 
 
 1. They difler in their terms. The absolute 
 pr I will and you .nhall : the other, 
 I \N . will; or, Do this and thou shalt 
 live. Jcr. xxxi. 32, 3-1; Vax-V. xxxiv. 21-34; 
 Ueb. viii. 7-12; J< r. iv. 1 : I"/, k. x\iii. P.". "1. 
 82; .Matt. xix. 21 
 
 2. They differ m iii> ir «.i_y -li « ■niiiiiiini- 
 eating of g(Kxl tilings tc men : the alxtolut« 
 
 3T 
 
 ones communicate things freely only of grac*; 
 the other, if there be that i|Uuliticatiun in us 
 that the promise calls for, not elsi-. 
 
 3. The absolute promises therefore engage 
 God, tho others engage us; I mean God only, 
 us only. 
 
 4. .\lMoluto promises must be fulfilled ; con 
 ditional may or may not be fulfilled. The ab 
 solute oni>s must be fulfilled because of the 
 faithfulness of (Jtnl; the other may not, bo- 
 cause of the unfaithfulnc!ts of men. 
 
 5. The alMolutc promises have thercfoio a 
 sufliciency in themselves to bring alwiul their 
 own fulfilling; the conditional have not so. 
 The absolute promise is tluTefore a big-bellied 
 promise, because it hath in itself a fulness of 
 all desired things for us; anil will, when the 
 time of that promise is come, yield to us moi- 
 tals that which will verily save us; yea, and 
 make us capable of answering of the demands 
 of the promise that is conditional. Wlu-re- 
 fore, though there be a real, yea, an eternal 
 dilference in these things (with others) be- 
 twixt the conditional and the absolute prom- 
 ise, yet again, in (»ther respects, there is a 
 blessed harmony betwixt them, as may be 
 seen in these particulars: 
 
 L The con<iitional promise calls for repent- 
 ance, tho absolute promise gives it. Acts v. 
 30, 3L 
 
 2. The conditional promise calls for faith, 
 the absolute promise gives it. Zeph. iii. 12: 
 Rom. XV. 12. 
 
 3. The conditional promise cnlleth for a 
 new heart, the absolute promise gives it. 
 Ezck. xxxvi. 
 
 4. The conditional promise calleth for holy 
 obedience, the absolute, promi.se giveth it or 
 causeth it. K/x-k. xxxvi. 27. 
 
 And as they harmoniously agree in this, mi 
 again tho conditional promise blett^seth ibe 
 man who by the absolute pnttnise is endued 
 with its fruits; as, for instance, 
 
 1. The absolute proniisi- maketh men up- 
 right, and then the conditional follows, Hay- 
 ing, " Dles.Hed are the untieliled in the way, 
 who walk in tho way of the Lord." Ps. cxix. I 
 
 2. The absolute promise giveth to this man 
 the fi^ar of the Lord, and then (he conditional 
 
 li, saying. " IUe«iM-<l is ever)' one that 
 he I>ord." Ps. cxviii. 1. 
 
 3. The alisolute pro;; nd 
 then this conditional f". ' . . - t 
 is he that bclieveth." Zeph. iii. IS. 
 
 i. 45.. 
 
 4. The abaotuto promise brings frv« forgiTe 
 
578 
 
 BUNTAN'S COMPLETE WORKS. 
 
 no-w of sin3, and then says the conditional, 
 " liles-sed are they whose transgressions are 
 tbrjiiven and whose sin is covered." Rom. iv, 
 
 7, 8. 
 
 5. The absolute promise says that God's 
 elect should hold out to the end, then the 
 conditional follows with his blessings, "He 
 Ihal shall endure to the end, the same shall 
 be saved." 1 Pet. i. 4, 5, 7 ; Matt. xxiv. 
 
 Thus do the promises gloriously serve one 
 anotlier and us in this their harmonious 
 agreeinent. 
 
 Now the promise under consideration is an 
 absolute promise : " All that the Father giveth 
 me shall come to me." 
 
 This promise therefore, is, as it is said, a 
 big-bellied promise, and hath in itself all 
 those things to bestow upon us that the con- 
 ditional callcth for at our hands. They shall 
 come! Shall they come? Yes, they shall 
 come! But how if they want those things, 
 those graces, power, and heart, without which 
 they cannot come? Why, "shall come" an- 
 sworeth all this, and all things else that may 
 in this matter be objected. And here I will 
 >nke the liberty to amplify things. 
 
 Objection 1. But they are dead, dead in tres- 
 passes and sins: how shall they then come? 
 
 Anstcer. Why, "shall come" can raise them 
 from this death: "The hour is coming, and 
 now is, that the dead shall hear the voice of 
 the Son of God, and they that hear shall 
 live." Thus, therefore, is this impediment by 
 " shall come " removed out of the way. They 
 shall hear, they shall live. 
 
 Objection 2. But they are Satan's captives ; 
 he take^ them captive at his will, and he is 
 stronger than they: how then can they come? 
 
 Anxwer. Why, "shall come" hath also pro- 
 vided a help for this. Satan hath bound that 
 daughter of Abraham so that she could by no 
 means lift up herself, but yet "shall come" 
 get her free both in body and soul. Christ 
 will have them turned from the power of 
 Satan to God. But what! Must it be if they 
 turn themselves or do somewhat to merit of 
 him to turn them? No, he will do it freely, 
 :)f his own good-will. Alas! man, whose soul 
 is possessed by the devil, is turned whitherso- 
 ever that gover:ior listeth, is taken captive by 
 him, notwithstanding his natural powers, at 
 his will ; but what will he do? Will he hold 
 him when "shall come" puts forth itself (will 
 he then let him?) for coming to Jesus Christ? 
 No, that cannot be. His power is but the 
 powoi of a fallen angel, but "shall come" is 
 
 the word of God; therefore "shall come* 
 must be fulfilled, " and the gates of hell shall 
 not prevail against him.'' 
 
 There were seven devils in Mary Magdalen, 
 too many for her to get from under the power 
 of- but when the time was come that "shall 
 come" was to be fulfilled upon her, they give 
 place, fly from her, and she comes indeed tc 
 Jesus Christ, according as it is written, ' All 
 that the Father giveth me shall come to me." 
 
 The man that was possessed with a legioQ 
 (]ilark v.) was too much by them captivated 
 for him by human force to come ; yea, had he 
 had, to boot, all the men under heaven to help 
 him, had He who said, " he shall come," with- 
 held his mighty power ; but vi^hen this promise 
 was to be fulfilled upon him, then he comes, 
 nor could all their power hinder his coming. 
 It was also this ("shall come") that preserved 
 him from death when by these evil spirits he 
 was hurled hither and thither; and it was by 
 the virtue of " shall come" that he Avas at last 
 set at liberty from them and enabled indeed to 
 come to Christ. " All that the Father giveth 
 me shall come to me." 
 
 Objection 3. They shall, you say, but how 
 if they will not? and if so, then what can 
 "shall come" do? 
 
 Ansiver. True, there are some men who say 
 " We are lords, we will come no more under 
 thee." Jer. ii. 31. But as God says in another 
 case, (if they are concerned in "shall come" 
 to me,) "They shall know whose words shall 
 stand, mine or theirs." Jer. xliv. 28. Here, 
 then, is the case : we must now see who will 
 be the liar ; he that saith, I will not ; or He 
 that saith. He shall come to me. You shall 
 come, says God; I will not come, saith the 
 sinner. Now as sure as he is concerned in 
 this "shall come," God will make that man 
 eat his own words ; for " I will not" is the un- 
 advised conclusion of a crazy-headed sinner, 
 but "shall come" was spoken by Him that is 
 of power to perform his word. " Son, go work 
 to-day in my vineyard," said the father, but 
 he answered and said, I will not come. What 
 now! will he be able to stand to his refusal? 
 will he pursue his desperate denial? No, "ho 
 afterwards repented and Avent." But how 
 came he by that repentance? Why, it was 
 wrapped up for him in the absolute promise, 
 and therefore, notwithstanding he said, I will 
 not, "he afterwards repented and went." By 
 this parable Jesus Christ sets forth the obsti- 
 nacy of the sinners of the world, as touching 
 their coming to him; they will not come. 
 
COME A\D WELCOME TO JESUS CHRIST. 
 
 07y 
 
 Jhou^h thrpatf>nefl, yea, thou<irh life be oflere*!, 
 them upon coiKlitifin of coniinjj;. 
 
 But now, when "shnll come," the absolute 
 promhe of (t«Kl, comes to be fulfilled uiwrn 
 tliem, then they eonie, because by that promise 
 H cure is proviileil ajjainst the rebellion of 
 their will : "Thy people shall be willin<; in the 
 day of thy power." Thy people! what people? 
 Why, the people that the Father hath jriven 
 thetf. The olwtinncy ami pla^rue that is in the 
 will of that people shall be taken away, an«l 
 they shall be made willin;;; "shall come" will 
 make them willinj; to come to thee. 
 
 He that had si-en I'aul in the midst of his 
 outrnsres ai^ainst Christ, his pospcl, ami people 
 woulil hardly have thought that he would ever 
 have been a follower of Jesus Christ, especially 
 pince ho went not against his conscience in his 
 persecuting of them. He thought verily that 
 he ought to d<» what he did. Hut we niay see 
 what "shall conic" can do when it comes to 
 Ih» fulfille«l upon the s<»ul of a rebellious sinner ; 
 he was a chosen vessel, given by the Kather to 
 the Son, and now the time being come that 
 "shall come" was to take him in hand, behold 
 he is overmastennl, astonislu-d, antl with trem- 
 bling and reverence in a monunt becomes 
 willing to be olxtlient to the heavenly call. 
 Acta ix. 
 
 And were not they far gone Jthat you read 
 of in Acta ii.) who had their hands and heart.s 
 in the munler of the 8<ui of l»od, and to show 
 their r«'solve<lnc!W never to rt»pent of that hor- 
 rid fa«'t, saiil, " His bUMxl be on us and our 
 children?" Hut must their ol>stinacy rule? 
 Must they be b<»un<l to their own ruin by the 
 rebellion of their stubborn wills? No, not 
 (Ao*e of thene the Father gave to Christ ; where- 
 fore, at the times appointed "shall come" 
 breaks in among them: the absolute promiw 
 - them in han<l, and then they come in- 
 . crying out ti» Teter and the n-st of the 
 ties, "Men and bn-thren. what shall we 
 .1 . . ■ No stublM>rnness o#men's will can stand 
 when (t*h| hath alwolutely said the contrarj- ; 
 •II com«'" can make them come as doves to 
 r windows that hail afore rexolved never to 
 cume to him. 
 
 The Lord spake unto Mana.*v«eh and to his 
 people by the pn»phet«, but wouhl he hear? 
 No, he would not. Hut shall ManiL«iK-h cumo 
 off thus? No, ho lAnU nol. Therefore, he 
 being also one of tho!»«< whom the Father hath 
 pivf-n 1»> %\\f S»ri, and so falling within the 
 of " shall come," at last 
 • him in hand, and then he 
 
 comes indeetl. He came Intwing and bemlinir ; 
 he humbled himself greatly, and made su|>pli- 
 cation to the LonI, and prayed unto him ; and 
 he was entreattnl of hini, and had mercy upon 
 him. 2 Chnin. iii. 38. 
 
 The thief upon the cniss at fip*t did rail 
 with his fellow upon Jesus Chri-t, but he wan 
 one that the Father had given to liim, and 
 therefore "shall come" must handle him and 
 his rebellious will. And behold, so Mxin lu* he 
 is dealt withal by virtue of that abmdute prom- 
 ise, how soon he buckleth, leaver his railinf^, 
 ami falls to supplicating of the Son of (mkI fi»r 
 mercy I " Lord," saith he. " remrndH-r me 
 when thou contest into thy kingdom." Mnlt. 
 x.xvii. 41; Luke xxiii. 40. 
 
 Objection 4. They come, nay you, but how 
 if they be blind an<l see not the way? For 
 some are kept off from Christ, not only by thr 
 obstinacy of their will, but by the blindn<'»'< 
 of their mind. Now, if they Ik- blind, h<»w 
 shall they come? 
 
 AnfWfr. TluMpiestion is nf»t, .Vrethey blind? 
 biit, .\re they within the rcjich and power of 
 "shall (ome?" If so, that Christ that siiid 
 thrij shall come will find them eyes or a guide, 
 or both, to bring them to him.sclf. " J/nV is 
 for the King." If they shall come, they shall 
 come: no impediment shall hinder. 
 
 The Thessaloiiians' darkness did not hinder 
 them from being the children of light. "I am 
 come," saith Christ, "that they that sec nfl 
 might sec." vVnd if he saith, "See, ye blind 
 that have no eyt-s," who shall hinder It? 
 
 This promise therefore is, :ts I sjiid, a big- 
 iM'llied i>romise, having in the Imwels of it all 
 things that shall concur to the complete ful- 
 fdling of itself. "They shall come." But it 
 is objected that they are blind. Well, "shall 
 c«ime" is still the same, and continurth to say, 
 "They shall come to me." Therefore he miilh 
 again, "I will bring the blind by a way that 
 they know not. I will lead them in paths that 
 they know not. I will maketlarkness light bi- 
 fore them, and crooked things straight- '.he^r 
 thingit will I do unto th<>m, ami not fop^akt 
 them." 
 
 .Mark! I will bring then>. though they In- 
 blind; I will bring them by a way ihoy Vw^ 
 not: I will, I will: and therefore "lhcy»h«ll 
 come to mc" 
 
 ObjetHoH 5. But how if Ihry hare ex 
 many in sin, and so made thru 
 alM.ininable? Tht-y are the 
 ner» in the count r)-. the ' 
 
 Annrrr. What then? ^ 
 
580 
 
 BUNYAN'S COMPLETE WORKS. 
 
 execution of "shall come "? It is not transgres- 
 Bions, nor sins, nor all their transgression in 
 all their sins, if they by the Father are given 
 to Christ to save them, that shall hinder this 
 promise that it should not be fulfilled upon 
 them. " In those days and at that time," saith 
 the Lord, "the iniquities of Israel shall be 
 sought for, and there shall be none; and the 
 sins of Judah, and they shall not be found." 
 Not that they had none, for they abounded in 
 trant^gression, but God would pardon, cover, 
 hide, and i)ut them away by virtue of his ab-. 
 solute ])romise, by which they are given to 
 Christ to save them. "And I will cleanse 
 them from all their iniquity whereby they 
 have transgressed against me. And it shall 
 be to me for a name of joy, a praise, and an 
 honour before all the nations of the earth, 
 which shall hear of all the good I do unto 
 them ; and they shall fear and tremble for all 
 the goodness and all the prosperity that I pro- 
 cure in it." 
 
 Objection 6. But how if they have not faith 
 and repentance? How shall they come 
 then ? 
 
 Aimoa: Why, he that saith, "They shall 
 come," shall he not make it good? If they 
 shall come, they shall come; and he that hath 
 said they shall come, if faith and repentance 
 be the way to come, as indeed they are, then 
 faith and repentance shall be given to them, 
 for "shall come" must be fulfilled on them. 
 
 1. Faith shall be given them. "I will also 
 leave in the midst of thee an afflicted and poor 
 people, and they shall trust in the name of the 
 Lord. There shall be a root of Jesse, and he 
 shall rise to reign over the Gentiles; and in 
 him shall the Gentiles trust." 
 
 2. They shall have repentance. He is ex- 
 alted to give repentance: "They shall come 
 weeping, and seeking the Lord their God." 
 And again, "with weeping and supplication 
 will I lead them." 
 
 I told you before that an absolute promise 
 lintli all conditional ones in the belly of it, 
 »nd also j)rovision to answer all those quali- 
 fications that they propound to Him that 
 •spcketh for their benefit. And it must be so, 
 for if "shall come" be an absolute promise, 
 a.s indeed it is. then it must be fulfilled upon 
 every one of those concerned therein. I say, 
 it must be fulfilled if God can by grace and 
 his alxolute will fulfil it. Besides, since com- 
 ing and believing is all one, "He that coraeth 
 U) me ^hall never hunger, and he that believeth 
 in uie shall never thirst." 
 
 Then when he saith, They "shall come," it 
 is as much as to say, They shall believe, and 
 consequently repent to the saving of the soul. 
 So, then, the present want of faith and re- 
 pentance cannot make the promise of God of 
 none effect, because that this promise hath in 
 it to give what others call for and expect, ] 
 will give them an heart, I will give them re- 
 pentance, I will give them faith. 
 
 Mark these words: "If any man be in 
 Christ, he is a new creature." But how came 
 he to be a neiv creature, since none can create 
 but God? Why, God indeed doth make new 
 creatures. "Behold," saith he, "I make all 
 things new." And hence it follows even" after 
 he had said they are neiv creatures, and all 
 things are of God ; that is, all these new crea- 
 tures stand in the several operations and 
 special workings of the Spirit of grace, who 
 is God. 
 
 Objection 7. But how shall they escape all 
 those dangerous and damnable opinions that 
 like rocks and quicksands are in the way in 
 which they are going. 
 
 Answer. Indeed this age is an age of errors, 
 if ever there was an age of errors in the world; 
 but yet the gift of the Father, laid claim to by 
 the Son in the text, must needs escape them 
 and in conclusion come to him. There are a 
 company of "shall comes" in the Bible that 
 doth secure them ; not but that they may be 
 assaulted by them, yea, and also for the time 
 entangled and detained by them from the 
 Bishop of their souls; but these "shall comes" 
 wi^l break those chains and fetters that those 
 given to Christ are entangled in, and they 
 shall come because he hath said they shall 
 come to him. 
 
 Indeed, errors are like that whore of whom 
 you read in the Proverbs, that sitteth in her 
 seat in the high places of the city, "to call 
 passengers who go on their right way." But 
 the persons, as I said, that by the Father are 
 given to the Son to'save tliem, are fit one time 
 or other, secured by "shall come to me." 
 
 And therefore of such it is said, God will 
 guide them with his eye, with his counsel, by 
 his Spirit, and that in the way of peace, by 
 the springs of water, and into all truth. So, 
 then, he that hath such a guide, (and all that 
 the Father giveth to Christ shall have it,) he 
 shall escape those dangers ; he shall not err in 
 the way; yea, though he be a fool he shall not ; 
 err therein, for of every such an one it is said, 
 "Thine ears shall hear a word behind thee, 
 saying. This is the way, walk in it, when ye 
 
COME AND WELCOME TO JESUS CHRIST. 
 
 581 
 
 •am to the right hand and when ye turn to 
 he left." 
 
 There were thieves and robbers before Christ's 
 oming, as there are also now, but saith ho, 
 ' The .'♦lieep did not hear thorn." 
 
 And why did thoy not hoar thoin but because 
 hey wore undor the jxiwor of "shall ooino," 
 liat absolute promiso ti:at had that grace in 
 tsolf to bestow upon thoiu its could make thorn 
 ble rightly to distinguish of voicca: "My 
 lioep hoar my voice." Hut how came thoy to 
 oar it? Why, to them it is given to know 
 nd to hoar, and that distinguishingly. John 
 . S, 16; V. '2'»;- Kph. v. 14. 
 
 Further, the very plain sentence of the text 
 xakv» provision against all these things, fur 
 iith it, ".\ll that the Father giveth uw shall 
 i>mo to mo;" that is. shall not bo stopped or 
 e alluri>d to take up jinywhoro short of mo, 
 or shall they tiiru aside to abide with any 
 i-sidos mf. 
 
 Shall come to me — to me. Uy those words 
 jere is further insinuated, though not ex- 
 reascd, a double cause for their coming to 
 im: 
 
 1. There is in Christ ;\ fuhie.xs of all-sufli- 
 ioncy of that, even of all that, which is need- 
 il to m:ike us liai>py. 
 
 2. ThotM? that indeed come to him do thoro- 
 )ro come to him that they may receive it at 
 is hand. 
 
 For the first of those there is in Christ a ful- 
 caa of all-sulUeiency of all ti»at, even of all 
 iHt, which is needful to make un happy, 
 lenco it is siiid, " For it pleaseil the Father 
 tiat in him should all fulness dwell." And 
 gain, "Of his fulness all we have received, 
 nd grace for grace." Col. i. 19; John i. 16. 
 t is also Haid of him that his richeti arc un- 
 tarchable, " the unsoarehab'o riclu« of Christ." 
 )ph. iii. 8. Hear wliat ho saith of himstdf: 
 Riches and honour are with me, oven durable 
 ichesi and righteousnesj*. My fruit i»i In'ttcr 
 Itan gold, yea, than fine gold, and my revenue 
 [»an choice silver : I lead in the way of right- 
 i>u-*ne!«j, in the midst of the paths of jud^rment, 
 liat I may cause them that love me to inherit 
 ulwtaner. .\n«l I will fill their t rea.su riT*." 
 Yov. viii. V.^l\. 
 
 This in general, but more partimlitrlij : 
 1. There is that light in Christ that is sulfi- 
 lent to loud thorn out of and from all that 
 jirkne?t!« in the miiLst of which all otlun* but 
 tiem that come f«» him xfiiMiMi-, un<l fall, and 
 (•rish. " I am •• worlil," wiith 
 
 e; " he that i> . A\ not abide in 
 
 darkness, but shall have the light of life." 
 Man by nature is in darkness and walketh in 
 darkness, and knows not whither he goes, for 
 darkness hath blinded his eyes; neither can 
 any thing but Jesus Christ lead men out •)f 
 this darknes.<i. Natural conscience cannot do it ; 
 this prerogative belongs only to Jestus Chri-'t. 
 
 2. There is life in Christ that in to bo found 
 nowlu-re else — life as a principle in the sool, 
 by which it shall bo acted and enabled to do, 
 that which, through him, is pleading to God. 
 ."He that bolievoth in (or comcth to) me," 
 saith ho, jls tiio Seriptun-s have said, "out of 
 his belly shall tlow rivers of living water." 
 Without this life a man is dead, whether he W 
 had or whether ho be g<MKl ; that is, gootl in 
 his own and olher men's esteem. There is no 
 true and eternal life but what is in the Me that 
 .spoaketh in the text. 
 
 There is also life for those that come to him, 
 to bo luul by faitli in liis tlesii and bUiod. " He 
 that eatoth me shall live by me." 
 
 And this is a life against that death that 
 comca by the guilt of sin and the curse of the 
 law, undoj which all men are and for ever must 
 be, unhtis they eat the Me that speaks in the 
 text. " Whoso findoth mo," saith he. " findeth 
 life," delivonince from the everhusting death 
 and (U>struction that, without me, he shall l>e 
 devoured by. 
 
 Nothing is more desirable than life to him 
 that hath in himself the sentence of condem- 
 nation : and here only is life to be found. This 
 life — to wit, eternal life— this life is in his.S>n ; 
 that is, in him that saith in the text, " .\ll thai 
 the Father hath given me shaill come t<^» mo." 
 
 3. The person speaking in the text is He 
 alone by whom jK>or sinnerx have admituince 
 to and acceptance with the Father, bocjiuso of 
 the glor)' of his rightoousnej^s, by an<l in which 
 he pri'senteth tluin amiable and spotless in 
 his sight; neither is ihere any way b«*id'« 
 him so to come to the Father. " I am tie 
 way," saith he, "the truth, and the life; no 
 man cometli to the Father but by me." All 
 other ways to (iod are dead and damnable ; the 
 destroying chorubims stand with (laming 
 swonl*, turning every way, to keep all otliem 
 from his pretti*nce. I say, all others but them 
 thitt come by him. 
 
 " I am the d«Kir; by ino," luiith he, "if any 
 man shall enter in, he shall Ik; savitl." 
 
 The ! iking in the text is He, and 
 
 only 11 . give stable and everluKting 
 
 jH-ace ; lherii«>re, suith he, " .My jM-aie I givt 
 unto you" — my p<ace, wliieh in a |>4>NCt* wilb 
 
682 
 
 BUNYAN'S COMPLETE WORKS. 
 
 God, peace of couscience, and that of an ever- 
 i^ting duration. My peace, peace that cannot 
 be matched, " not as the world giveth, give I 
 unto vuu ; " for the world's peace is but carnal 
 and transit(jry, but mine is divine and eternal. 
 Hence it is 'culled the peace of God, that 
 paswetli all understanding. 
 
 4. The person speaking in the text hath 
 enough of all things truly spiritually good to 
 suli.-fy tlie desire of every longing soul. "And 
 Ji^iiH stood and cried, saying. If any man 
 ihii-st, let him come to me and drink. And to • 
 bim that is athirst I will give of the fountain 
 of tiie water of life freely." 
 
 5. With tlie person speaking in the text is 
 power to perfect, and defend, and deliver those 
 that come to him for safeguard. "' All power," 
 sjiith ho, " in heaven and earth are given unto 
 me." 
 
 Thus might I multiply instances in this na- 
 ture in abundance. But, 
 
 Secondly. They that in trutli do come to 
 him do therefore come to him that they may 
 receive it at his hand. They come for light, 
 they come for life, they come for reconciliation 
 witli God ; they also come for peace, they come 
 that their souls may bo satisfied with spiritual 
 good, and that tliey may be protected by him 
 against all spiritual and eternal damnation ; and 
 he alone is able to give them all this, to the 
 fulfilling of their joy to the full, as they also 
 find when they come to him. 
 
 This is evident — 
 
 1. From the plain declaration of those thr.t 
 already are come to him. " Being justified by 
 faith, we have peace with God through our 
 Lord Jesus Christ, by whom also we have ac- 
 cess with boldness into this grace, wherein we 
 stand and rejoice in hope of the glory of God." 
 
 2. It is evident also in that while they keep 
 their eyes upon him they never desire to 
 cJiange him "for another, or to add to them- 
 selves .some other thing, together with him, to 
 make up their spiritual joy. "God forbid," 
 iaid I'aul, " that I should glory, save in the 
 cross of our Lord Jesus Christ. Yea, and I 
 count all things but loss for the excellency of 
 tlie knowledge of Christ Jesus my Lord, for 
 whom I have suffered the loss of all things, 
 and do count them but dung, that I may win 
 Christ and be found in him : not having mine 
 own righteousness, which is of the law, but 
 that which is through the faith of Christ, the 
 righteousness which is of God by faith." 
 
 '•i. It is evident also by their earnest desires 
 that others might be made partakers of their 
 
 blessedness* "Brethren," said Paul, "my 
 heart's desire and prayer to God for Israel is, 
 that they might be saved ; " that is, that way 
 that he expected to be saved himself; as he 
 saith also to the Galatians. " Brethren," saith 
 he, " I beseech you, be as I am, for I am as yt 
 are ; " that is, I am a sinner as ye are. Now, 
 I beseech you, seek for life as I am seeking for 
 it ; as who should say. For there is a sufficiency 
 in the Lord Jesus both for me and you. 
 
 4. It is evident also by the triumph that 
 such men make over all their enemies, both 
 bodily and glAstly. " Now thanks be to God," 
 said Paul, " who causeth us alw'ays to triumph 
 in Jesus Christ !" " And who shall separate us 
 from the love of Christ our Lord?" And 
 again, " O death, where is thy sting ? O grave, 
 where is thy victory ? The sting of death is 
 sin, and the strength of sin is the law; but 
 thanks be to God, who giveth us the victory 
 through our Lord Jesus Christ!" 
 
 5. It is evident also for that they are made 
 by the glory of that which they have found in 
 him to sutler and endure what the devil and 
 hell itself hath or could invent as a means to 
 separate them from him. Again : " Who shall 
 separate us from the love of Christ? Shall 
 tribulation, or distress, or persecution, or fam- 
 ine, or nakedness, or peril, or sword? (as is writ- 
 ten, For thy sake we are killed all the day 
 long, M'e are counted as sheep for the slaught- 
 er.) Nay, in all these things we are more than 
 conquerors, through Him that loved Us ; for I 
 am persuaded that neither death nor life, nor 
 angels nor principalities, nor powers, nor 
 things present, nor things to come, nor height, 
 nor depth, nor any other creature shall be able 
 to separate us from the love of God which is 
 in Christ Jesus." 
 
 "Shall come to me." Oh the heart-attract- 
 ing glory that is in Jesus Christ (when he is 
 discovered) to draw those to him that are given 
 to him of the Father! Therefore those that 
 came of old rendered this as the cause of their 
 coming to him : " And we beheld the glory as 
 of the only begotten of the Father." And tho 
 reason why others come not, but perish in their 
 sins, is for want of a sight of his glory. "If 
 our gospel be hid, it is hid to them that are 
 lost, in whom the god of this world hath 
 blinded the minds of them that believe not, 
 lest the glorious light of the gospel of Christ 
 who is the image of God, should shine unto 
 them." 
 
 There is, therefore, heart-pulsing glory in 
 Jesus Christ, which, when discovered, draws 
 
COME AM) WELCOME TO JESUS CHRIST. 
 
 583 
 
 the men to liini ; wherefore, by "shall come to 
 me" Christ may mean when his glory ia dis- 
 covered tiun they must come, then they shall 
 come to me. Therefore, as the true-comers 
 come with weeping and relenting, m being 
 sensible of their own vileni-sw, so again it ia 
 said, " That the mnsometl of the Lord shall re- 
 turn, and come to Zion with singing and ever- 
 lasting joy upon their heails; they shall ob- 
 tain joy and gladness, and sorrow and sighing 
 Hhall rty away;" that is, at the sight of the 
 glory of that gniee that shows itself t<» them 
 now in the face of our Lord Jesus Christ, and 
 in the hopes that they n<»w have of being with 
 him in the heavenly taibernacles. Therefore 
 it saith again, "With gladness and rejoicing 
 »hall they be brought; they shall enter into 
 the King's palace." 
 
 There is, therefore, heart-attracting glory in 
 the Lord Jesus Christ, which, when discovered, 
 subjects the heart to the word and makes us 
 come to him. 
 
 It is said of Abraham that when he dwelt in 
 .Mesopotamia the Clod of glory appeare<l unto 
 him, saying, "(let thee out of thy country." 
 And what then? Why, away he went from 
 his house and friends, and all the world coulil 
 not stay him. " Now," as the Rsalnust says, 
 "Who is the King of glory?" he answers, 
 "The Lord, mighty in battle." And who was 
 that but He that spoiled principalities and 
 powers when lie did hang upon the tree, tri- 
 umphing over theuj thereon? And who was 
 that but Jesu.«« Christ, even the person speak- 
 ing in the text? Therefore he saith of Abra- 
 ham, " lie saw his day." " Yea," saith he to 
 the Jews, "your father Abndnim rejoiced to 
 »ee my day, and he saw it and was glad." 
 
 Indeeii the carnal man says, at hwt, in his 
 heart, "There is no form or comelincHS in 
 Christ," and when we shall sec him, " there ia 
 no bcautv that we should desire him ;" but bo 
 lies* thi.i he sj>eaks as having never seen him. 
 But they that stand in his hou^e, and look 
 upon him thmugh the ghi-HS of his word by 
 the blip of his Holy Spirit, they will tell you 
 uther things. "But we," say tiny, "all with 
 open face, beholding, as in a glass, the glory 
 
 of the Lord, and changed into t!: 
 
 from irlory to glor)'." They «« • 
 p. • V in his underntandi 
 
 n»' •■> bliHHl, and gl'>ry 
 
 tion of his righteousn*'!**; yea, 1 
 h'lirt-swectening, and heart-chui.^ ^ ^ 
 
 Indeed his |;Iory is roiled, and cannot bo 
 Bceu but as discovered by tlic Father. It is 
 
 veiled with flesh, with meanness of descent 
 from the flesh, and with that ignominy and 
 shame that attended him in the tUsh ; but 
 they that can, in (iod's light, see through 
 these things, they shall see glory in him ; yea 
 such glory as will draw and pull their hearlji 
 unto him. 
 
 Moses was the adopted son of Pliaraoh's 
 daughter, and, for aught I know, hud been 
 king at last had he eonlormed to the pii-sent 
 vanities that were there at court ; but he could 
 not, he would not di» it. Why. what wjuh the 
 nuitter? Why, he saw more in the worst of 
 Christ (bear with the expr(>ssion) than ho saw 
 in the best of all the treasures of the land of 
 Kgypt. He refused to be called the sou of 
 Pharaoh's daughter, choosing rallur to sutfer 
 aflliction with the peojjle of (.Jod tiian to enjoy 
 the pleasures of sin for a season, esteeming 
 the reproach of Christ greater rielus than the 
 treasures of Egypt, for he had respect to the 
 recompense of reward. He forsook Egypt, 
 not fearing the wrath of the king. But what 
 emboldened him to do this? Wiiy, he en- 
 dured, for he had a sight of the per.«on ^jteak- 
 ing in the text, "He endured, as .seeing Him 
 who is invisible." But I say, would a sight 
 of Jesus have thus taken away Moses's heart 
 from a crown and a kingdom, &e., had be not 
 by that sight seen more in him than w.vs to be 
 .seen in them? 
 
 Therefore when he saith, "shall come to 
 me," he means they shall have a discovery of 
 the glory of the grace that is in him; and the 
 beauty and glory of that is of such virtue 
 that it const raineth and forceth, with a blejvsed 
 violence, the hearts of those that are given to 
 him. 
 
 Mose-H, of whouj we spake before, was no 
 child when he was thus taken with the beau- 
 teous glory of tho Lord : he was forty years 
 old, and so, consequently, was able, being a 
 man of that wisdom and op|K>rtunity as he 
 Wiu*, to make the best judgment of the things 
 and of the g<MKlness of them that were before 
 him in the land of Egypt. But lie, evin he 
 it was, that set that low cfteem upon tli<- glory 
 of Egypt to count it not worth the mcildliiig 
 ''h when he had a sight of this Ix>rd Jesu* 
 rist. This wickiil world thinks that the 
 
 Tier 
 
 . of 
 
 .1 as either have not ilie »M>tid'ii good 
 
 .. Mgs to delight in, or thai are foitU and 
 
 I know not bow to delight themselves therein. 
 
 ' But let them know again that wc hare b»«* 
 
584 
 
 BUyYAN'S COMPLETE WOEKti. 
 
 men of all ranks and qualities that have been 
 taken with the glory of our Lord Jesus, and 
 have left all to follow him ; as Abel, Seth, 
 Enoch, Noah, Abraham, Isaac, Jacob, Moses, 
 Samuel, David, Solomon, and who not that 
 had either wit or grace to savour heavenly 
 things? Indeed, none can stand off from 
 him, nor any longer hold out against him, to 
 whom lie reveals the glory of his grace. 
 
 "And him that cometh to me I will in no- 
 wise catit out." By those words our Lord 
 Jesus doth set forth yet more amply the great 
 goodness of his nature towards the coming 
 ' dinner. Before, he said, "They shall come," 
 and he dedareth, "that with heart and affec- 
 tions he will receive them." 
 
 But, by the way, let me speak one word or 
 two to the seeming conditionality of this 
 promise with which now I have to do : "And 
 liiin that cometh to me I will in nowise cast 
 out;" where it is evident (may some say) 
 that Christ's receiving us to mercy depends 
 upon our coming, and so our salvation by 
 Christ is conditional. If we come, we shall 
 be received; if not, we shall not; for that is 
 fully intimated by the words. The promise 
 of reception is only to him that cometh : 
 " And him that cometh." I answer that the 
 coming in these words mentioned as a condi- 
 tion of being received to life is that which is 
 promised, yea, concluded to be effected in us, 
 by the promise going before. In those latter 
 words coijiing to Christ is implicitly required 
 of us; and in the words before, that grace that 
 can make us come is positively promised to 
 Hs. " All that the Father giveth to me shall 
 come to me, and him that cometh to me I 
 will in nowise cast out thence." We come to 
 Christ, because it is said we "shall come;" 
 because it is given to us to come ; so that the 
 condition which is expressed by Christ in 
 these latter words is absolutely promised in 
 the words before. And indeed the coming 
 here intended is nothing else but the effect of 
 "shall come to me. They shall come, and I 
 will not cast them out." 
 
 "And him that cometh." He saith not. 
 And him that w come, but "him that cometh." 
 
 To sjieak to these words — 
 
 \. In general. 
 
 2. More particularly. 
 
 In ;/nin-(il.—ThQY suggest unto us these 
 four things: 
 
 1. That Jesus Christ doth build upon it 
 that since the Father gave his people to him 
 tliey shall be enabled to corue unto him. 
 
 "And him that cometh;" as who should say 
 I know that since they are given to me, they 
 shall be enabled to come unto me. He saith 
 not. If they come, or, I suppose they will 
 come — but. And him that cometh. By 
 these words, therefore, he shows that he ad- 
 dresseth himself to the receiving of them 
 whom the Father gave to him to save them ; 
 I say, he addresseth himself or prepareth him- 
 self to receive them ; by which, as I said, he 
 concludeth or buildeth upon it that they shaU 
 indeed come to him. He looketh that the 
 Father should bring them into his bosom, and 
 so stands ready to embrace them. 
 
 2. Christ also suggesteth by these words 
 that he very well knoweth who are given to 
 him ; not by their coming to him, but by their 
 being given to him. "All that the Father 
 giveth me slmll come to me; and him that 
 cometh," &c. This him he kuoweth to be one 
 of them that the Father hath given him, and 
 therefore he receiveth him, even because the 
 Father hath given hira to him. "I know my 
 sheep," saith he ; not only those that already 
 have knowledge of him, but those too that 
 yet are ignorant of him. " Other sheep have 
 I," said he, " which are not of this fold ;" not 
 of the Jewish Church, but those that lie in 
 their sins, even the rude and barbarous Gen- 
 tiles. Therefore, when Paul was afraid to 
 stay at Corinth from a supposition that some 
 mischief might befall him there, " Be not 
 afraid," said the Lord Jesus to him, "but 
 speak, and hold not thy peace, for I have 
 much people in this city." The people that 
 the Lord here speaks of were not at this time 
 accounted his by reason of a work of conver- 
 sion that already had passed upon them, but 
 by virtue of the gift of the Father, for he had 
 given them unto him. Therefore was Paul 
 to stay here, to speak the word of the Lord 
 to them, that by his speaking the Holy 
 Ghost might effectually work over their souls, 
 to the causing them to come to Him who 
 was also ready with heart and soul to receive 
 them. 
 
 3. Christ by these words also sugge^reth 
 that no more come unto him than indeed are 
 given him of the Father; for the him in this 
 place i& one of the all that by Christ was men- 
 tioned before : " All that the Father giveth me, 
 shall come to me," and every him, of that all 
 " I will in nowise cast out." This the apostle 
 insinuateth where he saith, " He gave some 
 apostles, and some prophets, and some evan- 
 gelists, and some pastors and teachers, for the 
 
COME AXD WELCOME TO JESUS CHRIST. 
 
 585 
 
 [►orfecting of the saints, for tHfc work of the 
 ministry, for the edifying of the botly of 
 Christ, till \vc all come, in the unity of faith 
 and of the knowledjjo of the Son of God, unto 
 a perfect man, unto the mejusure of the stature 
 of the fulness of Christ." 
 
 Mark, jus in the text, so here he speakt'th of 
 all—" Until we all cou>e." We all ! All who? 
 DoubtlcHS, "a'.l that the Father givetli to 
 Christ." This* is farther insinuat«Hl, because 
 ho calleth this a/i the body of Christ, the 
 measure of the stature of the fulness of Christ, 
 by which he means the univer^a^ number 
 given — to wit, the true elect Church, which is 
 tuiid to be his body and fulness. 
 
 4. Christ .Ii>sus by these word>J farther sug- 
 gesteth that he is well content with this gift 
 of the Father to him. "All that the Father 
 giveth mo shall come to me, and him that 
 Cometh to me I will in nowise c:ust out." I 
 will heartily, willingly, and with great con- 
 tent of mind receive him. 
 
 They show us aLso that Christ's love in re- 
 ceiving is as large as his Father'.s love in giving, 
 and no larger. Hence he thanks him for his 
 gift, anil also thanks him for hiding of him 
 and his things from the rest of the wicked. 
 
 Hut, secondly, and more particularly, " And 
 Aim* that Cometh." An»l him/ This word 
 him: by it Christ hxikcth back to the gift of 
 the Father, not only to the lump and whole 
 of the gift, but to the every Aim of that lump. 
 As who tihould say, I do not only accept of (lie 
 gift of my Father in the general, but have a 
 special regard to every of them in particular; 
 and will secure not only some or the grcateajt 
 part, but ever)' Aiw, every dust ; not an hoof of 
 all shall be lost or left l>chind. And indeeil in 
 this he ion-«cnr<"th to his Father's will, which 
 is that of all that he halh given him he should 
 lose nothing. 
 
 " And him." Christ Jesus also, by his thus 
 dividing the gift of his Father into hinu, and 
 by his s|K>aking of them in the lingular num- 
 ber, shows what a ]>articular work shall be 
 wr>>u:,'ht in each one at the time ap|w>intiMl of 
 till* Father. " And it shi^ll come to pass in 
 that day," saith the prophet, " that the I^>r«i 
 shall beat off from the channel of the river to 
 the streajn of Kgypt; and ye shall be gathcrtnl 
 one by one, O ye children of Israel." Ileri- 
 M* the Aiiiu one by one, to be gathered to him 
 by tlir Fiither. 
 
 II.- «!»..« s also hereby that no lineage, kin- 
 dred, or relation can at all \>e prof)te<l by any 
 
 uutw ir<i i>r I .irii.il iiiilnii with the p'rvo th.it 
 
 the Father hath given to Christ It is only 
 him, the giv«n Aim, the coming Aim, that he 
 inteniLs al»solutely to secure. Men make great 
 ado with the children of believers; and oh the 
 children of believers! Hut if the child of tho 
 believer is not the Aim concerned in this aljso- 
 lute promise, it is not these men's great cry, 
 nor yet what the parent or child can do. that 
 can interest him in this promise of the Lord 
 Christ, this absolute promise. 
 
 " And him." There un- divers sorts of per- 
 sons that the Father hath given to Jesus 
 Christ; they aro not all of one rank, of one 
 quality; some are high, some are low; some 
 are wise, some fools ; some are more civil and 
 complying with the law ; some more profane 
 and averse t<t him and his gos|>el. Now, since 
 tluMc that are given to him are in some S4-nse 
 so diverse, and again, since he yet saith, " And 
 him that cometh," &C., he by that d(jth give 
 us to understand that he is not, as men, for 
 picking and choosing, to take a best and leave 
 a worst, but he is for Aim that the Father hath 
 given him and that cometh to him. " He will 
 not alter nor change it, a good for a bad, or a 
 bad for a good,'' but will t^ike him as he is, 
 and will .save his soul. 
 
 There is many a sad wretch given by the 
 Father to Jesus Christ, but not one of them all 
 is despiscil or slighte<l by him. 
 
 It is said of those that the Father hath given 
 to Christ that they have done worse than the 
 heathen, that they were murderers, thieveti, 
 druiikanis, unclean persons, and what not; but 
 he has received them, washed them, and saved 
 them. A fit emblem of tliis sort is that wretched 
 instance mentioned in the Ifith of Kzekiel, that 
 was cast out in a stinking condition, to the 
 loathing of its person in the day that it waa 
 born ; a creature in such a wretched condition 
 that no eye pitiiil to do any of the things there 
 mentioneil unto it, or to have compassion U|>on 
 it ; no eyo but His that speaketh in the text, 
 
 "And him." Let him be ilh red as bloo<I, 
 let him hv as reil as crimson : some men are 
 bhxxI-rtHi sinners, crimson sinners, .sinners of 
 a d'>uble dye, dipped and dip|>ed again before 
 they come to Jesus Christ. Art thou that 
 readesl these linen such a one? Speak out, 
 man ! Art thou sach a one ? and art thou now 
 '.'to Jesus Christ for the mercy of justi* 
 I, that thou niighti'st be made white in 
 his bIcMxI and Ih' rovere«l with " -.lus- 
 
 ncsn? Fear not, f«)riLHmu<h ;uh t. -'"J? 
 
 bctokeneth that thou art of the iiuuii>t.r of 
 them that the Father hath given to Christ, fof 
 
58G 
 
 BUNYAN'S COMPLETE WORKS. 
 
 lie will in nowise cast thee out. " Come now," 
 saith Christ, "and let us reason together; 
 though your sins be as scarlet, they shall be 
 white as snow ; though they be red like crim- 
 Bon, tliey shall be as wool." 
 
 "And him." There was many a strange him 
 came to Jesus Christ in the days of his flesh, 
 but lie received them all, without turning any 
 away. " Speaking unto them of the kingdom 
 of Ciod, and healing such as had need of heal- 
 ing." These words, " and him," are therefore 
 irord.s to be wondered at, that not one of them 
 who by virtue of the Father's gift and drawing 
 tre coming to Jesus Christ— I say, that not one 
 of tluni, whatever they have been, whatever 
 they have done, should be rejected or set by, 
 but admitted to a share in his saving grace. It 
 is said in Luke that the people "wondered at 
 the gracious words that proceeded out of his 
 mouth."' Now this is one of his gracious 
 words ; these words are like drops of honey, as 
 it is said, " Pleasant words are as an honey- 
 comb, sweet to the soul and health to the 
 bones." These are gracious words indeed, even 
 as full as a faithful and merciful high priest 
 could speak them. Luther saith, " When 
 Christ speaketh he hath a mouth as wide as 
 Leaven and earth ;" that is, to speak fully to 
 the encouragement of every sinful him that is 
 coming to Jesus Christ. And that this word 
 is certain, hear how he himself confirms it: 
 " Heaven and earth," saith he, " shall pass 
 away, but my words shall not pass away." 
 
 It is also confirmed by the testimony of the 
 four evangelists, who gave faithful relation of 
 his loving reception of all sorts of coming sin- 
 ners, whether they were publicans, harlots, 
 thieves, possessed of devils, bedlams, and what 
 not. 
 
 This, then, shows us — 
 
 1. The greatness of the merits of Christ. 
 
 2. Tlie willingness of his heart to impute 
 them for life to the great, if but coming, 
 Hinners. 
 
 1. This shows us the greatness of the merits 
 $\ Christ, for it must not be supposed that his 
 words are bigger than his worthiness. He is 
 strong to execute his word: he can do as well 
 as speak. "He can do exceeding abundantly 
 more than we ask or think," even to the utter- 
 most and outside of his word. 
 
 Now, then, since he includeth any coming 
 Aim, it must be concluded that he can save to 
 the uttermost sin any coming him. 
 
 Do you think, I say, that the Lord Jesus did 
 not think before he spake? He speaks all in 
 
 righteousness, and therefoi-e,by his woid we are 
 to judge how mighty he is to save. 
 
 He spake in righteousness, in very faithful- 
 ness, when he began to build this blessed gos- 
 pel fabric; he first sat down and counted the 
 cost, and knew he was able to finish it. What, 
 Lord ! any himf any him that cometh to thee? 
 This is a Christ worth looking after; this is a 
 Christ worth coming to. 
 
 This, then, should learn us diligently to con- 
 sider the natural force of every word of God, 
 and to judge of Christ's ability to save, not by 
 our sins or by our shallow apprehensions of 
 his grace, but by his word, which is the true 
 measure of grace. 
 
 And if we do not judge thus we shall dis- 
 honour his grace, lose the benefit of his word, 
 and needlessly fright ourselves into many dis- 
 couragements through coming to Jesus Christ. 
 Him, any him that cometh, hath sufiicient from 
 this word of Christ to feed himself with hopes 
 of salvation. As thou art therefore coming, O 
 thou coming sinner, judge whether Christ can 
 save thee by the true sense of his words : judge, 
 coming sinner, of the efficacy of his blood, of 
 the perfection of his righteousness, and of the 
 jft-evalency of his intercession by his word. 
 "And him," saith he, "that cometh to me I 
 Avill in nowise cast out." In nowise ; that is 
 for no sin: judge, therefore, by his woi'd how 
 able he is to save thee. It is said of God's 
 sayings to the children of Israel, " There failed 
 not aught of any good thing which the Lord 
 hath spoken to the house of Israel; all came 
 to pass." And again, "Not one thing hath 
 failed of all the good things which the Lord 
 your God sjjake concerning you ; all are come 
 to i^ass unto you, and not one thing hath failed 
 thereof." 
 
 Coming sinner, what promise thou findest in 
 the word of Christ, strain it whether thou canst, 
 so thou dost not corrupt it, and his blood and 
 merits will answer all ; what the word saith, or 
 any true consequence that is drawn therefrom, 
 that we may boldly venture upon ; as here in 
 the text he saith, "Aud him that cometh," in- 
 definitely, without the least intimation of the 
 rejection of any, though never so great, if he 
 be a coming sinner. Take it then for granted 
 that thou, whoever thou art, if coming, art in- 
 tended in these words ; neither shall it injure 
 Christ at all if, as Benhadad's servants served 
 Ahab, thou shalt catch him at his word. 
 "Now," saith the text, "the man did dil- 
 igently observe whether anything would come 
 from him " — to wit, any word of grace —" and 
 
COME AXD WELCOME TO JESUS CHRIST. 
 
 687 
 
 did ha-stily catch it." Aud it happened that 
 Ahub hud called Bcnhudud hi^i bruthur. Thu 
 man replied therefore, "Thy brother Benha- 
 dad !" catching him at his word. Sinner, com- 
 ing sinner, serve Je;jUH Christ ihii.-*, aud he will 
 take it kindly at thy hands. Wlieti he. in his 
 argument, called the C'anaanitish woman dog, 
 •ho catched him at it and said, " Truth, Lord, 
 yet the dogs eat of the crumbs that fall from 
 their master's table." I s;iy, she catched him 
 thus in \\\>> words, and lie took it kindly, say- 
 ing, " O woman, great is ihy faith ; be it unto 
 thee even n^ thou wilt." Catch him, coming 
 sinner, catch him in his word; surely he will 
 take it kindly aiul will not be oti'ended at thee. 
 
 2. Tiie other thing that I told you is showed 
 from these words is this: the willingness of 
 Christ's heart to impute his mercies for life to 
 the great, if coming, sinner. " And him that 
 cumeth to me 1 will in nowi.xe cast out." 
 
 The awakened, coming sinner doth not so 
 easily question the power of Christ as his will- 
 ingness to save him: " Lord, if thou wilt, thou 
 caiist," said one. lie did not put the i/ upon 
 his |>ower, but upon his will : he concluded he 
 could, but he was not as fully of persuasion 
 that he would ; but we have the same ground 
 to believe he will jus we have to believe he 
 can ; and indeed ground for both is the word 
 God. If he was not willing, why did he prom- 
 i«e? Why did he say he would receive the 
 coming sinner? Coming sinner, take notice 
 of this; we u.sc to plea«l j>ractices with men, 
 and why not with tJotl likewise? I am sure 
 we have no more ground for one than the 
 other, for we have to plead the promise of a 
 faithful God. Jacob took him there. " Thou 
 saidst," said he, " I will surely do thee good." 
 For from this promise he concluded that it 
 follow^ed in rcjKon he mu>t be willirjg. 
 
 The text also gives some grountl for us to 
 draw the same conclusion. " And him that 
 Cometh tome I will in nowise cast out." Hero 
 U his willingness aKserted, an well aM his power 
 ftuggcsted. It is worth your observation that 
 Abraham's faith considered rather Citxl's (K)wer 
 than hi.H willingness; that is, he drew biscon- 
 cla.iion, " I !«hall have a child." from the |M>wer 
 that wiL- in G<h1 to fulfil the promise to him; 
 for he concluded he was willing to give him 
 one, else he would not have promised one. 
 " ile staggered not at the pnmiise of (tod 
 throUKh unlx-'Uef, hut was strong in faith, giv- 
 ing glory to (tn«l, bfinir fully {MTwundutl ilint 
 what he had t i." 
 
 But was not > ">ut 
 
 his willingness too? No; there was no show 
 of reiLson for that, because he had promised it: 
 indee«l, had he not promisMl it he might law- 
 fully have doubte<l it, but sime he had promiscJ 
 it, there was left no ground at all for duubling, 
 because his willingness to give a son wiu» ih-m- 
 ountrated in his promising him a son. These 
 words, therefore, are suHicient grcmnd to en 
 courage any coming sinner thai Christ is will 
 ing to his power to receive him ; and sincto h« 
 hath i)ower also to do what he will, there is no 
 grouiiil at all left to the coming sinner any 
 more to doubt, but to conu- in full hope of ac- 
 ceptame and of bi-ing received unto grace and 
 mercy. " .\nd him that cometh." He saith 
 not, And him that is come, but, "and him that 
 cometh;" that is, And him whose heart Im?- 
 gins to move after mo, who is leaving all for 
 my sake ; /lim who is looking nut, who is on 
 his journey to me. We must thc|^fi>r<' distin- 
 guish betwixt coming ancl biiiig oome to Jesus 
 Christ. lie that is come to him has attained 
 of him more sensibly what he felt before ho 
 wanted than he ha.s that but yet is coming to 
 him. 
 
 A man that is come to Chri.st has the ad- 
 vantjige of liiiu that is but coming to him ; and 
 that in seven things: 
 
 1. He that is come t^) Christ is nearer to 
 him than he that is but coming to him ; for ho 
 that is but coming to him is yet, in some sense, 
 at a distance from him, as it is said of tho 
 coming prodigal, " And while he wils yet a 
 great way off." Now, he that is nearer to him 
 hath the bust sight of him, and !«o is able to 
 make the best ju<lgmenl of his wonilerful 
 grace and beauty ; as Gml saith, " lA«t them 
 como near and let them s|>eak." And as the 
 apostle John saith, " And we have seen and 
 do testify that (mkI sent his Son to be the Sa- 
 viour of the worhl." He that is not yet come, 
 though he is coming, is not fit, not being in- 
 deed capable, to make that judgment of the 
 worth and glory of the grace of Christ as he 
 IS that is come to him and hath seen and t>e- 
 hehl it. Therefore, sinner, suspend thy judg- 
 ment till thou art come nearer. 
 
 2, He that is come to Christ has the advan- 
 tage of him that is but coming, in that he i« 
 easi-d of his burthen, for he that is but coming 
 is not eased of his burden. He that is come 
 has cast his burden upon the Ix>rd. By faith 
 he hath seen himself rel«iL*ed thereof; but he 
 that is but coming hath it vit, as to sense and 
 fi"eling, upon his own i»lii>uidirs. " C«'me unto 
 me, all ye that labour and arc heavy ladeo," 
 
i88 
 
 BUNYAN'S COMPLETE WOBKS. 
 
 implies that their burden, though they are 
 coming, is yet upon them, and so will be till 
 indeed they are come to him. 
 
 3. He that is come to Christ hath the ad- 
 vantage of him that is but coming in this also 
 —namely, he hath drunk of the sweet and 
 ^'.ul-rcfrcshing water of life: but he that is 
 iiut coming hath not. " If any man thirst, let 
 him come unto me and drink." 
 
 .Mark ! he must come to him before he 
 drinks, according to that of the prophet, "Ho! 
 every one that thirsteth, come ye to the 
 waters." He drinketh not as he cometh, but 
 wiien he is come to the water. 
 
 4. He that is come to Christ has the advan- 
 tage of him that as yet is but coming in this 
 al,<o— to wit, he is not terrified with the noise, 
 and, as I may call it, hue and cry, which the 
 avenger of blood makes at the heels of him 
 that yet is«but coming to him. When the 
 player was on his flight to the city of his re- 
 fuge he had the noise or fear of the avenger 
 of blood at his heels, hut when he was come 
 to the city and wivs entered thereinto the noise 
 ceased: even so it is with him that is coming 
 to Jesus Christ : lie heareth many a dreadfiil 
 hOund in his ear — sounds of death and damna- 
 tion, which he that is come is at present freed 
 from. Therefore he saith, " Come, and I will 
 give you rest;" and so he saith again, "We 
 that have believed do enter into rest," as he 
 said, &c. 
 
 5. He, therefore that is come to Christ is not 
 60 subject to those dejections and castings 
 down, by reason of the rage and assaults of 
 the evil one, as is the man that is but coming 
 to Jesus Christ, though he has temptations 
 too. "And whilst he was yet coming the 
 devil threw him down and tore him." For he 
 has, though Satan still roareth upon him, those 
 experimental comforts and refreshments — to 
 wit, in his treasury — to present himself with 
 in times of temptation and conflict, which he 
 that is but coming has not. 
 
 6. He that is come to Christ has the advan- 
 tage of him that is but coming to him in this 
 also— to wit. he hath upon him the wedding- 
 parment, &c., but he that is coming has not. 
 The prodigal, when coming home to his fa- 
 ther, was clothed with nothing but rags, and 
 was tormented with an empty belly ; but when 
 he w!i.s c'imc the best robe is brought out, also 
 the giild rinir and the shoes; yea, they are put 
 apon him, Ui his great rejoicing. The fatted 
 calf was killed for him, the music was struck 
 ap to make him merry; and thus also the fii- 
 
 ther himself sang of him, " This my son was 
 dead and is alive again; was lost and is 
 found." 
 
 7. In a word, he that is come to Christ, hia 
 groans and tears, his doubts and fears, are 
 turned into songs and praises for that he hath 
 now received the atonement and the earnest 
 of his inheritance; but he that is but yet a 
 coming hath not those praises nor songs of 
 deliverance wdth him, nor has he as yet re- 
 ceived the atonement and earnest of his inher- 
 itance, which is the sealing testimony of the 
 Holy Ghost through the sprinkling of the 
 blood of Christ upon his conscience ; for he is 
 not come. 
 
 " And him that cometh." There is further 
 to be gathered from this word cometh these 
 following particulars : 
 
 1. That Jesus Christ hath his eye upon and 
 takes notice of the first moving of the heart of 
 a sinner after him. Coming sinner, thou canst 
 not move with desires after Christ but he sees 
 the working of those desires in thy heart. 
 "All my desires," said David, "are before 
 thee, and my groanings are not hid from thee." 
 This he spake as he was coming (after he had 
 backslidden) to the Lord Jesus Christ. It is 
 said of the prodigal, " that while he was yet a 
 great way off his father saw him," had his eye 
 upon him, and upon the going out of his heart 
 after him. 
 
 When Nathaniel was come to Jesus Christ, 
 the Lord said to them that stood before him, 
 " Behold an Israelite indeed, in whom there is 
 no guile." But Nathaniel answered him, 
 " Whence knowest thou me ?" Jesus an- 
 swered, " Before that Philip called thee, when 
 thou wast under the fig tree, I saw thee." 
 There, I suppose, Nathaniel was pouring out 
 of his soul to God for mercy, or that he would 
 give him good understanding about the Mes- 
 siah to come ; and Jesus saw all the workings 
 of his honest heart at that time. 
 
 Zaccheus also had some secret movings of 
 heart, such as they were, towards Jesus Christy 
 when he ran before and climbed up the tree to 
 see him, and the Lord Jesus Christ had his 
 eye upon him ; therefore, when he was come 
 to the place he looked up to him, bids him 
 come down, "for to-day," said he, "I must 
 abide at thy house" — to wit, in order to the 
 further completing the work of grace in his 
 soul. Remember this, coming sinner. 
 
 2. As Jesus hath his eye upon, so he hath 
 his heart open to receive, the coming sinnei. 
 This is verified by the text : " And him thai 
 
COME AM) WELC'OMK TO JESUS CHRIST. 
 
 5S9 
 
 cnini'th to inc 1 will in nowise cast out." This 
 is also d i SCO vi- It'll l)y his j)ro|mrini? of the way, 
 in his inakinjr of it easy (as it may be) to the 
 coming sinner; which preparation is manifesit 
 by theue blessed words, " I will in nowise cast 
 oat," of which more whea wo come to the 
 I lace. "And while he was yet a great way 
 i:t[ his fa her saw him and had compiutsion on 
 him, anJ ran and fell on his neck, and kissed 
 Lim." All these expressions do strongly prove 
 that the heart of Christ is open to receive the 
 coming sinner. 
 
 3. As Jesus Christ hath his evo upon, and 
 his heart ojwn to receive, so he hath resolved 
 already that nothing shall aliemite his heart 
 frunj receiving, the coming sinner. No sins 
 of the coming sinner, nor the length of the 
 time that he hath alxKle in them, shall by any 
 means prevail with Jesus Christ to reject him. 
 Coming sinner, thou art coming to a loving 
 Lord Jesus. 
 
 4. These wonls, therefore, dropped from his 
 ble.s*»ed mouth on purpixse that the coming 
 sinner might take encounigemeiit to continue 
 on his journey until he be come indeed to Jesus 
 Christ. It was doubtlens a great oncounigc- 
 ment to blind liartimeus that Jesus Christ 
 Rtrnxl still and called him when he was crying, 
 " Ji-sus, thou Son t»f David, have mercy upon 
 me:" thorelore it is said, "ho cast away his 
 garment, rose up and came to Jesus." Now, 
 if a call to come hath such encouragement in 
 it, what is a promise of receiving such but an 
 encouragement much more? And observe it, 
 though he had a call to come, yet not having 
 a promise, his faith was forced to work upon a 
 mere conse<iuence, saying, He calls nu*; and 
 surely, since he calls me, he will grant me my 
 desire. Ah but, coming sinner, thou hast no 
 need to go so far about as to draw in this mat- 
 ter consequences, because thou hitst plain prom- 
 ise*: "And him that Cometh to me I will in 
 nowise cast out." Here is full, plain, yea, 
 what encouragement one can desire ; for sup- 
 p<:«e thou werl admitteil to make a promise 
 thys<df, and Christ should att4-st that he would 
 fultU it u|>on the ainner that cometh to him, 
 couhLst thou make a better promise? couULtt 
 thou invent a more full, free, or larger promise 
 — • promise that looks at the first moving of 
 the heart after Jesus Christ; a promise that 
 deelareK, yea, that enga;r<th Christ J^-sus to 
 open his heart to receive the coming sinner ; 
 yttL, farther, a promise that demonstrnteth that 
 the Lord Jcntis is rwwlverl freely to receive, 
 and will in nowise cast out, nor means to re- I 
 
 ject the soul of, the coming sinner. For all 
 this lieth fully in this promise, and doth uatu- 
 ndly How therefrom. Here thou ueedst not 
 make use of far- fetched conseipienci's, nor stniin 
 thy wita to force encouraging arguments from 
 the text. Coming sinners, the wonLs are plain : 
 " And him that cometh to me I will in nowise 
 cast out." 
 
 " And him that comrlh." There are *wo 
 sorts of sinners that are coming to Join 
 Christ. 
 
 L Him that hath never, until of late, at all 
 begun to come. 
 
 2. Him that came formerly, and after that 
 went back, but hath since bethought hiuiaclt' 
 and is now coming again. 
 
 IJoth these sorts of sinners are intended by 
 the him in the text, as is evident, becan- l"-<t> 
 are now the coming sinners. 
 
 For the first of thi-se. The sinoer ti,:it i.:imi 
 never, until of late, begun to come, his way is 
 more easy — I do not say more plain and open 
 to come to Christ than is the other, (those lost 
 having the clod of a guilty conscience of the 
 sin of backsliding hanging at their heeU.) 
 But all the encouragement of the gospel, with 
 what invitations are herein contained to coming 
 sinners, are as free and as open to the one as 
 the other; so that they may with the same 
 freedonj and liberty, as frcMu the word, both 
 alike claim interest in the promis<\ "All 
 things are ready" — all things for the coming 
 backslider, as well as for the othcra: "Come 
 to the wedding, and let him that is atliirst 
 come." 
 
 But having spoke of the first of these 
 already, I shall here pass it by, and shall 
 speak a word or two to him that is coming, 
 after backsliding, to Jesus Christ for life. 
 
 Thy way, O thou sinner of a double dyo !— 
 thy way is o|>en to come to Jesus Christ ; I 
 mean thee whose heart, after long back* 
 sliding, doth think of turning to him again. 
 Thy way, I say, is ojien to him, as is the way 
 of the other sorts of comers, as appears by 
 what follows: 
 
 L Becau.se the text makes no except ion 
 against thee: it doth not say. And any him 
 but a backslider — any him but him Tito 
 text doth not thus object, but <'ly 
 
 o|M'neth wide its golden arms to ■ .ng 
 
 soul, without the least excepti'Ut , ihereiuro 
 tliou mayest come. And take heed tJiat thou 
 shut not that door agaiiut \X\y soul by uobo* 
 lief which Ciod has opened by his grace. 
 
 2. Nay, the text is so far from excepting 
 
690 
 
 BU^^YAS'S COMPLETE WORKS. 
 
 at,'ainst thy coming that it strongly suggesteth 
 that ihou art one of the souls intended, thou 
 coming backslider, else what need that clause 
 have been so inserted, " I will in nowise cast 
 out ?" As who should say, Though those that 
 now come are such as have formerly back- 
 slidden, I will in nowise cast away the fornica- 
 tor, the covetous, the railer, the drunkard, or 
 other common sinners, nor yet the backslider 
 neither. 
 
 3. That the backslider is intended is evi- 
 dent — 
 
 1st. For that he is sent to by name, "Go 
 tell his disciples, and Peter," But Peter was 
 a godly man. True, but he was also a back- 
 slider, yea, a desperate backslider: he had 
 denied his Master once, twice, thrice, cursing 
 and swearing that he knew him not. If this 
 was not backsliding, if this was not a high 
 and eminent backsliding, yea, a higher back- 
 sliding than thou art capable of, I have thought 
 amiss. 
 
 Again, when David had backslidden, and 
 had committed adultery and murder in his 
 backsliding, he must be sent to by name. 
 " And,"saitl\ the text, " the Lord sent Nathan 
 to David." And he sent him to tell him, after 
 he had brought him to unfeigned acknowledg- 
 ment, " The Lord hath also put away (or for- 
 given) thy sins." 
 
 This man was also far gone: he took a 
 man's wife and killed her husband, and en- 
 deavoured to cover all with wicked dissimula- 
 tion. He did this, I say, after God exalted 
 him and showed him great favour; wherefore 
 his transgression was greatened also by the 
 prophet with mighty aggravations: yet he 
 was accepted, and that with gladness, at the 
 first step he took in his returning to Christ; 
 for the first step of the backslider's return is 
 to say, sensibly and unfeignedly, "I have 
 Binned ;" but he had no sooner said thus but a 
 pardon .was pronounced, yea, thrust into his 
 bosom. " And Nathan said unto David, The 
 Lord hath also put away thy sin." 
 
 2dly. As the person of the backslider is 
 mentioned by name, so also is his sin, that, 
 if possible, thy objections against thy return- 
 ing to Christ may be taken out of the way; 
 
 I say, thy sin also is mentioned by name, and 
 mixed, as mentioned, with words of grace and 
 favour. " I will heal their backslidings and 
 love them freely." What sayest thou now, 
 backslider? 
 
 3dly. Nay, farther, thou art not only men- 
 tioned by name, and thy sin by the nature of 
 
 it, but thou thyself, who art a returning back- 
 slider, put — 
 
 (L) Amongst God's Israel. "Return, O 
 backsliding Israel, saith the Lord, and I will 
 not cause mine anger to fall upon you, for I 
 am merciful, saith the Lord, and will not 
 keep anger for ever." 
 
 (2.) Thou art put among his children, 
 among his children to whom he is married 
 " Turn, backsliding children, for I am mar 
 ried unto you." 
 
 (3.) Yea, after all this, as if his heait was 
 so full of grace for them that he was pressed 
 until he had uttered it before them, he adds, 
 "Eeturn, ye backsliding children, and I will 
 heal your backsliding." 
 
 (4.) Nay, farther, the Lord hath considered 
 that the shame of thy sin hath stopped thy 
 mouth and made thee almost a prayerless 
 man, and therefore he saith unto thee, " Take 
 with you words and turn unto the Lord, and 
 say unto him, Take away all iniquity and re- 
 ceive us graciously." See his grace that him- 
 self should put w^ords of encouragement into 
 the heart of a backslider ! As he saith in an- 
 other place, " I taught Ephraim to go, taking 
 him by the arms." This is teaching him to 
 go indeed, to hold him up by the arms — by 
 the chin, as we say. 
 
 Fi'om what has been said I conclude, even 
 as I said before, that the him in the text and 
 " him that cometh " includetli both these sorts 
 of sinners, and therefore both should freely 
 come. 
 
 Question. But where doth Jesus Christ in 
 all the words of the New Testament expressly 
 speak to a returning backslider with words of 
 grace and peace? for what you have urged as 
 yet from the New Testament is nothing but 
 consequences drawn fron^ this text. Indeed, 
 it is a full text for carnal, ignorant sinners 
 that come, but to me, who am a backslider, it 
 yieldeth but little relief. 
 
 Answe?- 1. How! but little encouragement 
 from the text when it is said, " I will in no- 
 wise cast out !" What more could have been 
 said? What is here omitted that might have 
 been inserted to make the promise more full 
 and free? Nay, take all the promises in the 
 Bible, all the freest promises, with all the 
 variety of expressions, of what nature or ex- 
 tent soever, and they can but amount to the 
 expressions of tliis very promise, "I will in 
 nowise cast out" — will for nothing, by no 
 means, upon no account, however they have 
 sinned, hoAvever they have backslidden, hoW" 
 
COME AM> nj:L' i)MJ: In JKSUS CHRIST. 
 
 591 
 
 ever Ihcy ha^e provoked, cast out tlu' coming 
 Binner. Hut, 
 
 2. Thou HJiyest, Whore tloth Jesin Christ, 
 in all tlie word-* of the Now Tostaiuout, speak 
 to a returning hacks^Iider with words of grace 
 and peace — that is, under tiie name of a back- 
 slider? 
 
 AniruYr. Wliero there is such ph-nty of ex- 
 amples in receiving backsliders, there is the 
 less nee<l (or express words to that intent: one 
 promise, jw tho text is, with those examples 
 tliat are aiinexwl, is instead of many promises. 
 And besidi-s, I reckon tiiat the net of receiving 
 is jw so much, if not of niore, encouragement 
 than is a bare promise to receive; for receiving 
 is ivs the promise to receive; for receiving is an 
 tlie promise and the fulfilling of it too; so that 
 in the Old Testament thou hast the proniise, 
 and in the New the fultilling of it, and that in 
 divers examples. 
 
 1. In I'eter. Peter denied his Master once, 
 twice, thrice, and that with an open oath, yet 
 Christ receives him again without any the 
 least hesitation or stick. Yea, he slii)s, stum- 
 bles, falls again in downright di.'vsimulation, 
 and that to the hurt and fall of many others; 
 but neither of this doth Christ make a bar t«i 
 his Hiilvation, but receives him again at his re- 
 turn an if he knew nothing of the fault. 
 
 2. The r»>st of his discipU*s, even all of them, 
 i -'ide. and leave the Lord Jous in his 
 
 -traits. "Then all the disciplos for- 
 s«)ok him and tleil; they returne<l (:is he had 
 foretold) everj' one to hik own, and left him 
 alone;" but thin aim) he passes over an a very 
 light matter: not that it was so indeed in it- 
 self, but the abun<iance of grace that wjis in 
 him did liirhtly roll it away; for after his res- 
 urrection, when first he appearetl Ifiito them, 
 he gives them not the least check for their 
 |M>rfidi(ms lieulings with him, but salutes them 
 with wonls of grace, saying, "All hailt Bo 
 not afmid, {>eace l)c to you, all power in 
 heaven and earth is given unto me." True, 
 he rebuki'il them for their unlHdief, for the 
 which aUo thou deservest the same, for it is 
 unlH'lief that alone puts Christ and his bene- 
 fits from us. 
 
 3. The man that after a large profc«iiion lay 
 with his father's wife committ«'d a high tniiiH- 
 gression, even such a one that at tli:«' <\i\y « ■- 
 not heanl of, no not among t! 
 Wherefore this was a dest|H'r«te i 
 
 yet at his return he was received and accept 
 again to merry. 
 
 4. The thief that stole wom bid to steal no 
 
 more, not at all doubting but that Christ was 
 ready to forgive him this act of backsliding. 
 
 Now all these are exampUM, particular in- 
 stanci-s, of Christ's readiness to receive tho 
 backslitlers to mert7; and observe it, ex- 
 ampfts and proofs that ho hath done so aie to 
 our unbelieving hearts stronger encourage- 
 ments tliaii bare proiiiist-s that so he will do. 
 r.ut a^'aiii tho I^ird .lo^UH hath addetl to thi>s«, 
 for the encouragement of returning buck* 
 sliilors to c«ime to him — 
 
 1. A call to come and he will receiv© Ihero. 
 Whorefore New Testament backsliders hare 
 encouragement to come. 
 
 2. .\ d«-claration of readuu-ss to riH.'elvo them 
 that come, as hero in the toxt and in mnny 
 otluT places, is plain; thmforo, "Sot t' 
 these marks, make thee those high liouj 
 
 the goldtn gnice of the gospel,) set thine heart 
 towards the highway, even the way that thou 
 wente-st (when thou did.st backslide;) turn 
 again, O virgin of Israel, turn again to these 
 thy cities." 
 
 ".Vnd him that cometh." He saith not, 
 And him that tulketh, that profi-sstth, that 
 maketh a sh(»w, a noi.se or the lijce, but "him 
 that Cometh." Christ will take leave to judge 
 who among the many that make a noise they 
 be that indeiMl are coming to him. It is not 
 him that saith he come^, nor him of whom 
 othors allirin that he conn's, but him that 
 Christ himself shall say doth omtt*, that is 
 concerned in this text. When the woman 
 that had a bliMnly issue came to him for cure, 
 there were others as well as she that made a 
 great biLstle alxtut him, that touchetl, yea, 
 thronge<l him. Ah, but Christ could dis- 
 tinpiish this woman from them all. "And 
 he lo«»ke<l round about upon them all, to see 
 her that bad dime this thing." 
 
 He was not concerned with the thronging or 
 touching of tho rest, for theirs were but am- 
 dcntal, or at liest void of that which mici 
 touch acceptable. Wherefore, Cliri-» !! 
 judge wh«> they be that in triit > 
 
 him. " Kvery man's ways arr r 
 cyw, but the Lonl weigheth the spirits." It 
 standcth therefore ever)' one in hand to b« 
 certain of their coming to Jenus Christ, for as 
 thy coniin;: is. ho shall ■' ' ' 
 
 •boll r-.tiic-t if>i!«'.-.| thv 
 
 ■ *vo l>efore, as alMi aflorwnnls, in the u*« 
 tkii-i appli(*atinn. 
 
 " And him that conirlh (o mi," Tlicse wonk 
 
592 
 
 BUNYAN'S COMPLETE WORKS. 
 
 to m€ are also to be well heeded, for by them, 
 as he secureth those that come to him, so also 
 he shows himself unconcerned with those that 
 in their coming rest short to turn aside to 
 others; for you must know that every one 
 that comes comes not to Jesus Christ;' some 
 that come come to Moses and to his law, and 
 there take up for life; with these Christ is not 
 concerned, with these his promise has not to 
 do. "Christ is become of none effect unto 
 you, wiioso of you are justified by the law; ye 
 are fallen from grace." Again, some that 
 come come no farther than the gospel ordi- 
 nances, and there stay; they come not through 
 them to Christ; with these neither is he con- 
 cerned, nor will their "Lord, Lord!" avail 
 them any thing in the great and dismal day. 
 A man may come to, and also go from, the 
 place and ordinances of worship, and yet not 
 be remembered by Christ. "So I saw the 
 wicked buried," said Solomon, "who had come 
 and gone from the place of the Holy, and 
 they were forgotten in the city where they had 
 BO done ; this is also vanity." 
 
 "To me." These words, therefore, are by 
 Jesus Christ very warily put in, and serve for 
 caution and encouragement — for caution, lest 
 we take up in our coming any thing short of 
 Christ; and for encouragement to those that 
 shall in their coming come past all till they 
 come to Jesus Christ: "And him that cometli 
 to me I will in nowise cast out." 
 
 Reader, if thou lovest thy soul, take this 
 caution kindly at the hands of Jesus Christ. 
 Thou scest thy sickness, thy wound, thy neces- 
 sity of salvation ; well, go not to King Jareb, 
 for he cannot heal thee nor cure thee of thy 
 wound. Take the caution, I say, lest Christ, 
 instead of being a Saviour unto thee, becomes 
 a lion, a young lion to tear thee, and go away. 
 
 There is a coming, but not to the Most 
 High; there is a coming, but not with the 
 whole heart, but ivs it were feignedly ; therefore 
 take the caution kindly. 
 
 " And him that oomcth to me." Christ, as a 
 Sfcviour, will stand alone, because his own arm 
 alone hath brought salvation unto him: he 
 will not be joined with Moses, nor suffer John 
 Baptist to be tabernacled by him: I say they 
 must vanish, for Christ will stand alone ; yea, 
 God the Father will have it so ; therefore, they 
 must be parted from him, and a voice from 
 heaven must come to bid the disciples hear 
 only the beloved Son. Christ will not suffer 
 any law or ordinance, statute or judgment to 
 be partners with him in the salvation of the 
 
 sinner. Nay, he saith not, And him that 
 Cometh to my word, but, And him that cometh 
 to me. The words of Christ, even his most 
 blessed and free promises, such as this in the 
 text, are not the Saviour of the world, for that 
 is Christ himself, Christ himself only. The 
 promises, therefore, are but to encourage com- 
 ing sinners to come to Jesus Christ, and not to 
 rest in them short of salvation by men. " And 
 him that cometh to me." The man, therefore, 
 that comes aright casts all things behind his 
 back and looketh at (nor hath his expectations 
 from aught but) the Son of God alone ; and 
 David said, " My soul, wait thou only upon 
 God : for my expectation is from him : he only 
 is my rock and my salvation ; he is my defence, 
 I shall not be moved." His eye is to Christ, 
 his heart is to Christ, and his expectation is 
 from him, from him only. 
 
 Therefore the man that comes to Christ is 
 one that hath had deep considerations of his 
 own sins, slighting thoughts of his own right- 
 eousness, and high thoughts of the blood and 
 righteousness of Jesus Christ; yea, he sees, as 
 I have said, more virtue in the blood of Christ 
 to save him than there is in all his sins to 
 damn him. He therefore setteth Christ before 
 his eyes ; there is nothing in heaven or earth, 
 he knows, that can save his soul and secure 
 him from the wrath of God but Christ ; that is, 
 nothing but his personal righteousness and 
 blood. 
 
 " And him that cometli to me I will in no- 
 wise cast out." " In nowise :" by these words 
 there is something expressed and something 
 implied. 
 
 1. That which is expressed is Jesus Christ, 
 his unchangeable resolution to save the coming 
 sinner : J will in nowise reject him, or deny 
 him the benefit of my death and righteousness. 
 This word, therefore, is like that which he 
 speaks of the everlasting damnation of the 
 sinner in hell-fire: "He shall by no means 
 depart thence;" that is, never, never come out 
 again ; no, not to all eternity. So that as he 
 that is condemned into hell-fire hath no ground 
 of hope for his deliverance thence, so him that 
 cometh to Christ hath no ground to fear he 
 shall ever be cast in thither. 
 
 Thus saith the Lord, " If heaven above can 
 be measured, or the foundation of the earth 
 searched out beneath, I will also cast away all 
 the seed of Israel for all that they have done, 
 saith the Lord." 
 
 Thus saith the Lord, " If my covenant be 
 not with day and night, and if I have not ap- 
 
COME AM> WELCOME TO JESUS CHRIST. 
 
 593 
 
 |>oinie(l the onliiiances of hcuvi-n ami earth, 
 then will I cast away the seeU of Jaculi." But 
 heaven cannot be measured, nor the founda- 
 tions of the earth searched out beneath ; bin 
 covenant is also with day and nij;;ht, antl he 
 hath ai»i>ointed the ordinances of heaven ; 
 therefore he will not cast away the seed of 
 Jacol>, who are the coming; ones, but will cer- 
 Luinly »iivc them from the dreadful wrath to 
 coiiio. By this, therefore, it is manifest that it 
 •*as n3t the greatniiis of siu, nor the long con- 
 tinuance in it, no, nor yet tlie backsliding nor 
 the pollution of tiiy nature, that can |iut a bar 
 in against or be a liindrance of the salvation 
 of the coming sinner; for if indee<l this could 
 be, then would this solemn and absolute de- 
 termination of the iMTil Jesus of itself f<ill to 
 the gnnind and be made of none effect. " But 
 his counsel shall stand, and he will do all his 
 pleasure;" that is, his pleasure is this, for his 
 promise, :is to this irreversible conclusion, 
 arises of his pleasure; he will stand to it and 
 will fulfil it, because it is his pleasure. 
 'Suppose that one man had the sins or as 
 many sins as a hundred, and another should 
 have a hundred times as many as he, yet if 
 they come, these words, " I will in nowise cast 
 out," secure them both alike. 
 
 Suppose a man hiw a desire to be saved, and 
 for that purpose is coming in truth to Jesus 
 Christ, but he, by his debauched life, haa 
 damned many in hell ; why, the <l<Kir of hope 
 is by these words set ils open for him as it is 
 for him that has not the thousandth part of 
 his transgnsnions. " And him that coimth to 
 me I will in nowise cast out." 
 
 Suppose a man is coming to Christ to be 
 saved, and hath nothing but sin and an ill- 
 a|)eut life to bring with him; why, let him 
 Ct>m«' and welcome to Jesus Christ, " and he 
 will in I! ' him out." Is not this love 
 
 that p:i - ulfilge? and is not tliis hivo 
 
 the Wonderment of angels? and is not this love 
 worthy of all acceptation at the hands and 
 )if;arts of all coming sinners? 
 
 _' That which is implied in the wonls is — 
 A. The cominif souls have those that con- 
 tinually lie :i' ' thrm olf. 
 
 2dly. The >i«l that thi>ie 
 
 prill prevail with Christ t«> cast them ofl*. 
 
 For these wonin arc i(i>oken to satisfy us and 
 to stay up our spirits against these two dan- 
 gers: " I will in n • out." 
 
 1st, For the / : souls have thiwo 
 
 that continually lie .il Jeaus Christ to cast 
 llieni otT. 
 
 And there are three things that thus bend 
 themsulves against the coming sinner : 
 
 (1.) There is the devil, the accuser of the 
 brethren, that accuses them before CukI day 
 and night. This prince of darknevs is un- 
 wearied in this work: he doth it, its you see, 
 day and night— that is, without ceasing. He 
 continually puts in his. caveats against thee, if 
 so be he may prevail. How did he play it 
 against that good man Job, if possibly he 
 might have obtained his destruction in hell- 
 fire? He objrcteil against him that he served 
 not Cod for naught, and temptetl (^hI to put 
 forth his luind against him, urging that if he 
 did it he would curse him to his face; and all 
 this, as (iml witnesscth, "he did without a 
 cause." How did he play it with Christ against 
 Joshua the high priest? " And he showed 
 me Joshua," .saith the |irophet, *' the high 
 priest, standing before the angel of the Lord, 
 and Satan standing at his right hand to resist 
 him." 
 
 '"To resist him" — that is, to prevail with 
 the Lord Jesus Christ to resist him, objecting 
 the uncleanness and unlawful marriage of his 
 sons with the (tentiles ; for that was the crime 
 that Satan laid against them. Yea, and for 
 aught I know, Joshua wjus also guilty of the 
 fact, but if not of that, of crimes no whit in- 
 ferior, for he was clotheil with filthy garments 
 as he stood before the angel. Neither had he 
 one word to say in vindication of himsvlf 
 against all that this wicked one had to say 
 against him. But notwithstanding that, he 
 came off well; but he might for it thank a 
 giMiil lyirtl Jesus, because he did not resist 
 him, but, contrariwise, took up his cause, 
 pleaded against the devil, excusing his in- 
 firmity, and put justifying robes upon him 
 before his atlversary's face. 
 
 " .Vnd the I>>nl said unto .*5ntan. The Lord 
 rebuke thee, O Satan, even the Lor«l that 
 httth chosi-n Jerusalem rebuke thee. Is not 
 this a brand plucke«l out of the fire? And 
 he answered and spake to those that st'Mxl 
 iH'foro him, saying, Take away the filthy gar- 
 ment from him ; and to him he said. Ih'hold 
 I have causcil thine iniquities to pjtss fnim 
 thee, and will clothe thee with a change of 
 raiment." 
 
 Again : how did Satan ply it against Peter 
 when be desired to have him that he might 
 sift him as wheat !— that is. if iHiw.ible. sever 
 all gnw-c fn»m his heart, and leave bim noth- 
 ing but rt.sh and filth, to " ! 'hat he 
 might make the I^>nl J. su* abhor 
 
594 
 
 BUNYAN'S COMPLETE WORKS. 
 
 him. "Simon, Simon," said Christ, "Satan 
 hath desired to have you, that he might sift 
 you as wheat." But did he prevail against 
 'him? No. "But I have prayed for thee, 
 that thy faith fail not." As who should say, 
 Simon,"Satan huth desired me that I would 
 give thee up to him, and not only thee, but all 
 the rest of thy brethren, (for that the word 
 yw imports;) but I will not leave thee in his 
 hand : I have prayed for thee, thy faith shall 
 not fail. I will secure thee to the heavenly 
 inheritance. 
 
 (2.) As Satan, so every sin of the coming 
 pinner comes in with a voice against him, if 
 perhaps they may prevail with Christ to cast 
 off the soul. When Israel was coming out of 
 Egypt to Canaan how many times had their 
 Bins thrown them out of the mercy of God had 
 not Moses, as a type of Christ, stood in the 
 breach to turn away his wrath from them! 
 Our iniquities testify against us, and would 
 certainly prevail against us, to our utter rejec- 
 tion and damnation, had we not an advocate 
 with the Father, Jesus Christ the righteous. 
 
 The sins of the old world cried them down 
 to hell ; the sins of Sodom fetched upon them 
 fire from heaven, which devoured them; the 
 sins of the Egyptians cried them down to hell, 
 because they came not to Jesus Christ for life. 
 Coming sinner, thy sins are no whit less than 
 any ; nay, perhaps they are as big as all theirs. 
 Why is it, then, that thou livest when they 
 are dead, and that thou hast a promise of 
 pardon when they bad not? Why, thou 
 art coming to Jesus Christ, and therefore sin 
 shall not be thy ruin. 
 
 (3.) As Satan and sin, so the law of Moses, 
 as it is a perfect holy law, hath a voice against 
 you before the face of God. " There is one 
 that accuseth you, even Moses's law." Yea, it 
 accuscth all men of transgression that have 
 sinned against it, for as long as sin is sin 
 there will be a law to accuse for sin. But 
 thi.s accusation shall not prevail against the 
 coming sinner, because it is Christ that died 
 and that ever lives to make intercession for 
 theiu that " come to God by him." 
 
 These things, I say, do accuse us before 
 Christ Jesus ; yea, and also to our own faces, 
 if perhaps they might prevail against us. But 
 tlicso words, " I will in nowise cast out," se- 
 cureth the coming sinner from them all. 
 
 The coming sinner is notsaved because there 
 is none that comes in against him, but because 
 the Lord Jesus will not hear their accusations, 
 will not cast out the coming sinner. 
 
 When Shimei came down to meet E.ing 
 David and to ask pardon for his rebellion, up 
 starts Abishai and puts in his caveat, saying, 
 Shall not Shimei die for this? This is the 
 case of him that comes to Christ: he hath this 
 Abishai and that Abishai that presently steps 
 in against him, saying, Shall not this rebel's 
 sin destroy him in hell? Read farther: "But 
 David answered, What have I to do with you, 
 ye sons of Zeruiah, that you should tliia 
 day be adversaries to me? Shall there any 
 man be put to death this day in Israel, for 
 do I not know that I am king this day over 
 Israel?" 
 
 That is Christ's answer by the text to all 
 that accuse the coming Shimeis : What have 
 I to do with you that accuse the coming sin- 
 ners to me ? I count you adversaries that are 
 against my showing mercy to them. Do not I 
 know that I am exalted this day to be King 
 of righteousness and King of peace? "I will 
 in nowise cast them out." 
 
 2dly. But again : these words do closely im- 
 ply that the coming souls are afraid that these 
 accusers will prevail against them, as is evi- 
 dent, because the text is spoken for their re- 
 lief and succour ; for that need not be if they 
 that are coming are not subject to fear and 
 despond upon this account. Alas ! there is 
 guilt, and the curse lies upon the conscience 
 of the coming sinner. 
 
 Besides, he is conscious to himself what a 
 villain, what a wretch he hath been against 
 God and Christ. Also he now knows, by woe- 
 ful experience, how he hath been at Satan's 
 beck and at the motion of every lust. He 
 hath now also new thoughts of the holiness 
 and justice of God: also he feels that he can- 
 not forbear sinning against him : " for the mo- 
 tions of sin, which are by the law, do stir 
 work in his members, to bring forth fruit unto 
 death." But none of this need discourage, 
 since we have so good, so tender-hearted, and 
 so faithful a Jesus to come to, who will rather 
 overthrow heaven and earth than suffer a tittlo 
 of this text to fail : " And him that cometh to 
 me I will in nowise cast out." 
 
 Now we have yet to inquire into two things 
 that lie in the words to which there hath been 
 nothing said ; as, 1. What it is to cast out ; 2. 
 How it appears that Christ hath jiower to save 
 or cast out. 
 
 For the first of these — What it is to cast out. 
 To this I will speak — 1. Generally; 2. More 
 particularly. 
 
 1. To cast out is to slight, and despise, and 
 
COME AM) WELCOME TO JESUS CHRIST. 
 
 596 
 
 contemn, as it is said of Saul's shield, " it wjls 
 vilely cast away " — that is, slighte<l and con- 
 temned. Thus it U with the .sinners that come 
 not to Je?<us Christ; he slipht-s, desj»ises, and 
 contemns them — that is, "ca.st.s them away." 
 
 2. Tliiiii.'s cast away are reputed as the dirt 
 of the stn-et. Ami thus it shall he with the 
 men that come not to Jesuji Christ; they shall 
 '•»• counted as the dirt in the strcetB. 
 
 •i To be cast out i>r oil* i.s to be abhorred, 
 not to \i*r pitietl, but to be put to a perpetual 
 shame. 
 
 Hut more particularly to come to the text. 
 The caslin'j out here menticmeil is not limited 
 to this or the «)ther evil ; therefore it must be 
 extendeil to the most extreme and utmost mis- 
 ery. Or thus : 
 
 He that cometh to Christ shall not want 
 anythinir that may make him jr<»spelly-happy 
 in this worhl or that which is to come, nor 
 shall he want anythim; that cometh not that 
 may make him spiritually and eternally mis- 
 ••r;ible. 
 
 lUit further: as it is to be generally taken, 
 •o it respecteth thiiiirs that shall be hereafter. 
 
 For the thinjrs that are now, they are either 
 — 1. More ireneral ; 2. Or more particiilar. 
 
 Kirst, more general, thus: 
 
 I. \t\<n to fx east out of the presence and fa- 
 ir of Gtxl. 
 
 rims was Chin east out: "thou hast driven" 
 i^or cast) "me out this day; from thy face" 
 (that is. from thy favour) "shall I be hid." A 
 dr»>adful eonjplaint! but the cflect of a more 
 dreadt'ul judgment. 
 
 1. " To bo cast out" i.s to be cast out of God's 
 r-iijht. (tmi will l«K)k after them no more, caro 
 for them no more, nor will he watch over them 
 any more for good. Now they that are so arc 
 left, like blin<l men, to wandiTami fall into the 
 pit of hell. This therefore is also a sail ju<lg- 
 ment; therefore here is the mercy f»f him that 
 cometh to Christ. He shall not ho left to wan- 
 der at uncertainties. The lyird Jesuu Christ 
 will keep him as a shepbenl doth hi« she»'p. 
 *' Utm that cometh to me I will in nowi.se cast 
 out." 
 
 !?. "To be cast ojit" is to l»e denied a place 
 in <fod's house, and to be left as fugitives and 
 vagabonds, to pass a little time away in this 
 mi-s^-rable life, and after that to go down to the 
 dead. Therefi>re here is the benefit of him 
 
 eh ■ , - ■ 
 
 pi. 
 
 like vngabond.s in the worlii. " Him that com- 
 pth to me I will in n<>tvi<M> cut out." 
 
 4. In a word, "to \w cast out" is to be re- 
 jected as are the fallen angels, for their eter- 
 nal tlamnatiim began at their being cast down 
 from heaven to hell. S), then, " not to be cum 
 out" is to have a place, a house and habitation 
 there, an<l to have a share iu the privileges of 
 elect angels. 
 
 These wonis, therefore, " I will not cast out." 
 will pmve great wonU one day to them tbkl 
 come to Jesus t'hrist. 
 
 tk'condly, an<l 111 ularly: 
 
 1. Christ hath .; lifi. for him tlut 
 cometh to him, an<i he !.lmil never |NTish, "for 
 he will in nowise cjist him out;" but for the 
 rest, they arc rejectetl, east out, and must be 
 damned. 
 
 2. Christ hath everlasting rightetmsncM to 
 clothe them with that come to him, ami thev 
 shall be covered with it as with a garment; 
 but the rest shall be found in the fiitliy rags of 
 their own stinking pollutions, :||id shall be 
 wrappetl up in them as in a winding-sheet, 
 and so bear their shanD- before the Ijord and 
 also before the angels. 
 
 3. Christ hath precious IiIimmI, that, like an 
 open fountain, stands frt^* for him to w.ish in 
 that coiui's to him for life, "and he will in no- 
 wise ea«>t him out ;" but they that come not to 
 him are reje«'tei| from a share therein, and are 
 left to ireful vengeance for their sins. 
 
 4. Christ hath precious promis«>s, and they 
 shall have a share in them that eome to him 
 for life, " for he will in nowis<« east them out ;" 
 but they that come not can have no share in 
 them, because they are true only in him ; for 
 in him, and only in him, all the pnimisiti are 
 yea and amrn. Wherel'ore they that come not 
 to him are no whit the better for them. 
 
 5. Christ hath also fulnesx of graee in him- 
 self for thi'UJ that «*ome to him f<>r life, "and 
 he will in nowise cast them out;" but thone 
 that come not unto him are left in their grace- 
 le«H state, and as Christ leaves them, death, 
 bell, and judgment fimls them. " He that 
 findeth me." saith Christ. " Hndeth life, and 
 
 '"ivour of the r^opl ; but he thai 
 ,-t me wrongeth his own soul. AU 
 that iml*' me love death." 
 
 6. Christ is nu interei-jiwir, and ever Il»e4h to 
 make intercession for them that come to God 
 by him; "but their sorrows shall Ik* multi- 
 plie«l that hasten aft«T another" (or other) 
 
 r nins and lust*. I "I" ik- 
 
 . he ni»t suffer, nor • .-ir 
 
 names into hi« lips." 
 
 7. Chri«t hath wonderful lore, bowrla, and 
 
596 
 
 BUNTAN'S COMPLETE WORKS. 
 that come to him, for 
 
 compassion for those 
 "he will in nowLse cast them out;" but the 
 rest will find him a lion rampaut ; he will one 
 dav tear them all to pieces. "Now consider 
 this," saith he, "ye that forget God, lest I tear 
 you' in pieces, and there be none to deliver 
 
 you." 
 
 8. Christ is known by, and for his sake those 
 that come to him have their persons and per- 
 Jormances accepted of, the Father, "and he 
 will in nowise cast them out;" but the rest 
 inu.-it fly to the rocks and mountains for shelter, 
 bnt all in vain, to hide them from his face and 
 wrath. 
 
 But again : these words, cast out, have a 
 special look to what will be hereafter, even at 
 the day of judgment; for then, and not till 
 tiien, will be the great anathema and casting out 
 made manifest, even manifest by execution. 
 Therefore here to speak to this, and that under 
 these two Jijeads ; as, 1. Of the casting out 
 itself; 2. Of the place into which they shall 
 be cast that shall then be cast out. 
 
 First. The casting out itself standeth in 
 two things : 
 
 1. In a preparatory work. 
 
 2. In the manner of executing the act. 
 The preparatory work standeth in these 
 
 three things : 
 
 1. It standeth in their separation that have 
 not come to him from them that have at that 
 day. Or thus : at the day of the great casting 
 out those that have not now come to him shall 
 be separated from them that have, for them 
 that have " he will not cast out." " When the 
 Son of man .shall come in his glory, and all 
 his holy angels with him, then he shall sit 
 Hpon the throne of his glory, and before him 
 sliall be gathered all nations, and he shall sep- 
 arate them one from 'another, as a shepherd 
 divideth the sheep from the goats." 
 
 This dreadful reparation, therefore, shall 
 then be made betwixt them that now come to 
 Christ and them that come not; and good 
 reason, for since they would not with us come 
 to him nnw they have time, why should they 
 stand with us when judgment is come? 
 
 2. They shall be placed before him accord- 
 ing to their c-ondition : they that have come to 
 him in great dignity, even at his right hand, 
 " for he will in nowise cast them out;" but the 
 rest shall be set at his left hand, the place of 
 disgrace and shame, for they did not come to 
 him for life. 
 
 Distinguished also .shall they be by fit terras: 
 tliose that come to him he calleth the sheep. 
 
 but the rest are frowish goats, "and he shall 
 separate them one from another, as the shep- 
 herd divideth the sheep from the goats ; and 
 the sheep will be set on the right hand," (next 
 heaven-gate, for they came to him,) " but the 
 goats on the left," to go from him into heli, 
 because they are not of his sheep. 
 
 3. Then will Christ proceed to conviction of 
 those that came not to him, and will say, " I 
 was a stranger, and ye took me not in," or did 
 not come unto me. Their excuse of them- 
 selves he will slight as dirt, and proceed to 
 their final judgment. 
 
 Now when these wretched rejecters of Christ 
 shall thus be set before him in their sins and 
 convicted, this is the preparatory work upon 
 which follows the manner of executing the act 
 which will be done : 
 
 1. In the presence of all the holy angels. 
 
 2. In the presence of all them that in their 
 lifetime came to him, by saying unto them, 
 " Depart from me, ye cursed, into everlasting 
 fire, prepared for the devil and his angels," 
 with the reason annexed to it : for you were 
 cruel to me and mine, particularly discovered 
 in these words: " For I was an hungered, and 
 ye gave me no meat ; thirsty, and ye gave me 
 no drink ; I was a stranger, and ye took me 
 not in ; naked, and ye clothed me not ; sick 
 and in prison, and ye visited me not." 
 
 Secondly. Now it remains that we speak 
 of the place into which these shall be cast, 
 which in the general you have heard already 
 — to wit, the fire prepared for the devil and 
 his angels. But, in particular, it is thus de- 
 scribed : 
 
 1. It is called Tophet. " For Tophet is or- 
 dained of old. yea, for the king," the Lucifer, 
 " it is prepared ; he hath made it deep and 
 large, the pile thereof is fire and much wood , 
 the breath of the Lord like a stream of brim- 
 stone doth kindle it." 
 
 2. It is called hell. " It is better for thee to 
 enter into life halt or lame, than, having two 
 feet, to be cast into hell." 
 
 3. It is called "the wine-press of the wrath 
 of God." And the angel thrust in his sickle 
 into the earth, and gathered the vine of the 
 earth, (that is, them that did not come to 
 Christ,) and cast them out into the great wine- 
 press of the wrath of God. Rev. xiv. 19. 
 
 4. It is called a " lake of fire." And 
 whatsoever was not found written in the book 
 of life was cast into the lake of fire. Rev. xx. 
 15. 
 
 5. It is called a pit. " Thou hast said in 
 
COME ASD WELCOME TO JKSi'S CJIlilST. 
 
 09'i 
 
 Ihy ht-ari, I will jucend to hoaven, I will oxalt 
 my throne alxivi- the stars of GoU, I will sit 
 ulso ui«.ii the mount of tho congregation, in 
 the sides of the nortli. Yet thou shall bo 
 brought tlown t(» hell, to the sides of the pit." 
 (*. It is called "'a l>uttomle"S |»it. out of 
 which the smoke and the l«K'u-<t came, and into 
 whii'h the great ilragon wiw cjv<l;" ami it is 
 called boUumUsa, to show the endlessness of 
 the fall that they will have into it that como 
 not in the acceptable time to Jesus Christ. 
 
 7. It is called "outer darkness." " Hind 
 him hand and foot, and cast him into outer 
 darkness, and cast ye the unprofitable servant 
 into outer darkness; tlu-re shall be weeping 
 !iiid gnashing oi teeth." 
 
 -i. It is called "a furnace of fire." »A8 
 tiierefore the tares are gathentl and burned in 
 the fire, bo shall it be in the end of this world: 
 the S<<n of man shall send forth his angels, 
 and he shall gather out of his kingdom all 
 things that otfend and them that do ini<)uity. 
 and shall cast them into a furnace of tire; 
 there shall be wailing and gnashing of teeth. 
 And again: So shall it be in the end of the 
 world; the angels shall come forth and sever 
 the wickeil fmm among the ju!«t, and diall 
 nL"*t them into a furnai-e of fire; there shall be 
 n':\iling and gnashing of teeth. Matt. .\iii. 41- 
 M. 
 
 Lastly. It may not In- amiss if in the con- 
 clusion of this I show in a few wonis to what 
 the things that torment them in this state arc 
 compart'd. Indewl some of them have lieen 
 occasionally nientione<l already, as that they 
 are compare«l — ' 
 
 I. To Woo<l that I. urn. til 
 
 _'. To fire. 
 
 :. To fire and l>rmi-.t..iir. I'.ut, 
 
 >. It is compared to a worm, n gnawing 
 worm, a never-<lving, gnawintr worm: "They 
 .XTf cast into hell, where their worm dieth not," 
 
 '•. It is calletl " umiuenebable fire:" "He 
 ...A gather his wheat into his pirner, but will 
 burn up the chaff with uncpienchable fire." 
 
 6. It Is ealU-il " everla-^ting destnietion." 
 The LofI Ji-sus shall dem-end from heaven 
 with his mighty angels in tlaming fire, ijiking 
 vengeance on them that know not (iimI, and 
 that i>bry not the gospel of our I>>nl Jc-sus 
 * 'Wrist ; whoithall Im' puoisheil widi everlasting 
 
 -tructitin fn»m the prem'ncc of the I»rtl and 
 ' rv of his power. 2 Thejw. i. 7, K. 
 ilbil "wmth without mixture," 
 
 1 is given them in the eup "i 
 
 •I. " If any man worship lh< 
 
 image, and receive the mark in his forehead oi 
 in his hand, the same shall drink of the wrutu 
 of God, which b pouretl out without mixture 
 in the cup of his indignation, and he shall be 
 turmentetl with fire and briinstune in the 
 presence of the holy angels and in the pretteuce 
 of the Lamb." 
 
 8. It is calh-*! " the sei-ond tieath." " And 
 death and hell were cast into the lake of firo; 
 this is tho second death. UIvmmxI and holy U 
 he that hath part in the first re»urrectiou ; >o 
 such the se<-ond deaili luith no jwiwer." 
 
 I). It is calleil ". nn." " lUit 
 
 he that shall bin i the Holy 
 
 (ihost ha:li never forgivenesn, but is in danger 
 of eternal damnation." 
 Oh these three wonIs ! 
 " Kverlasting punishiiinit : 
 
 ' " Eternal damnation !" 
 
 ' Anil " For ever ami ever I" 
 
 How will they gnaw and eat up all the ex- 
 
 '>. pectation of tin* enci of the mi>«eryof the ciwt- 
 
 I away sinners I "And the smoke of their tor- 
 ment ascendeth up for ever ttn«l ever, and they 
 
 ' have no rest day nor night," «5cc. 
 
 Their behaviour in hell is set forth by four 
 
 : thinir*. ;ls I know of — 1. By calling for help 
 and relief in vain; 2. By weeping; 3. By 
 
 I wailing; 4. By LMianhing of teeth. 
 
 I .\nd now we come to the second thing that 
 is to be inquired into — namely, How it ap|Miin> 
 
 I that Christ hath jniwer to save or to i-u.-»t out, 
 
 ' for by these words, " I will in nowise ea-t out," 
 he declareth that he hath |M»wer to do both. 
 
 Now this iixpiiry admits us to March into 
 two thing>« — 1. How it a|«p«!irs that he hath 
 jiower to save ; 2. How it app" ;ir- tlmt !.. huth 
 jMiwer to cjist out. 
 
 That he hath [K»wer to save appe:ir-< cv m.-^t 
 which follows: 
 
 1. Ti> speak only of him as In- i* Mi-<iiator: 
 he was authori/e<l to this ble.'v<ed work by hit 
 Father U't'ore the world began. Hence the 
 a|Kwtlesaid. " He hath rhonen tui in him l.>efore 
 tho foundation of the world," with all thnar 
 things til • '' ■ iMy will pnxluee our Mira- 
 tion. B' !i>e chapter, with 2 Tim L H. 
 
 2. He W.IA prom .«! 
 he shituld. in the : iie 
 s«TiM'nl's head, and, a-* I'aui rxiN'on-io it, r^ 
 deem them that w«'re iiti.!. r •;.. !.i.\ ' .nrr 
 since that time he hath ' m 
 fi»r our sins. By which im .m- .i m 
 uniler the first ti-»t«menl were ■ m 
 
598 
 
 BUNYAN'S COMPLETE WORKS. 
 
 3. Moses gave testimony of liim by the types 
 and shadows and bloody sacrifices that he com- 
 manded from the mouth of God to be in use 
 to the support of his people's faith until the 
 time of reformation, which was the time of 
 this Jesus his death. Heb. ix. and x. 
 
 4. At the time of his birth it was testified of 
 uiin l)y the angel "that he should save his 
 people from their sins." 
 
 5. It is testified of him in the days of his 
 fle^h tiiat he had power on earth to forgive sins. 
 
 6. It is testified also of him by the Apostle 
 Peter that God hath exalted him with his 
 own right hand to be a Prince and a Saviour, 
 to give repentance to Israel and forgiveness of 
 sins." 
 
 7. In a word, this is everywhere testified of 
 him, both in the Old Testament and the New. 
 
 And good reason that he should be acknow- 
 ledged and trusted in as a Saviour. 
 
 1. He came down from heaven to be a Sa- 
 viour. 
 
 2. He was anointed when on earth to be a 
 Saviour. 
 
 3. He did the works of a Saviour. As — 
 (1.) He fulfilled the law and became the 
 
 end of it for righteousness for them that be- 
 lieve in him. 
 
 (2.) He laid down his life its a Saviour; he 
 gave his life as a ransom for many. 
 
 (3) He hath abolished death, destroyed the 
 devil, put away sin, got the keys of hell and 
 death, luscended into heaven, is there accepted 
 of God, and did sit at the right hand as a 
 Saviour ; and that because his sacrifice for sins 
 plea^sed God. 
 
 (4.) God hath sent out and proclaimed him 
 as a Saviour, and tells the world that we have 
 redemption through his blood, that he will 
 justify us if we believe in his blood, and that 
 he can faithfully and justly do it. Yea, God 
 doth beseech us to be reconciled to him by his 
 Son, which could not be if he were not anoint- 
 ed by him to this very end, and also if his 
 works and undertakings were not accepted of 
 him considered as a Saviour. 
 
 God hath already received millions of souls 
 into his paradise because they have received 
 this Jesus for a Saviour, and is resolved to cut 
 them ofl" and to ca.st them out of his presence 
 that will not take him for a Saviour. 
 
 I intend brevity here; therefore a word to 
 the second, and so conclude. 
 
 How it appears that he hath power to cast 
 out. 
 
 This ai)pears also bj what follows : 
 
 1. The Father (for the service that he had 
 done him as a Saviour) hath made him Lord 
 of all, even Lord of quick and dead. " For 
 to this end Christ both died and rose and re- 
 vived, that he might be Lord both of the dead 
 and living." 
 
 2. The Father hath left it with him to quick- 
 en whom he will — to wit, with saving grace — 
 and to cast out whom he will for their rebel- 
 lion against him. 
 
 3. The Father hath made him judge of quick 
 and dead, hath committed all judgment unto 
 the Son, and appointed that all should honour 
 the Son even as they honour the Father. 
 
 4. God will judge the world by this man : 
 the day is appointed for judgment, and he is 
 appointed for judge. " He hath appointed a 
 day in the which he will judge the world in 
 righteousness by that man," 
 
 Therefore we must all appear before the 
 judgment-seat of Christ, that every one may 
 receive for the things done in the body accord- 
 ing to what they have done. If they have 
 closed with him, heaven and salvation ; if they 
 have not, hell and damnation. 
 
 And for these reasons he must be judge : 
 
 1. Because of his humiliation : because of 
 his Father's word he humbled himself, and he 
 became obedient unto death, even the death of 
 the cross ; " Therefore God hath highly exalted 
 him, and given him a name above every name, 
 that at the name of Jesus every knee should 
 bow, both of things in heaven, and things on 
 earth, and things under the earth; and that 
 every tongue should confess that Jesus Christ 
 is the Lord, to the glory of God the Father." 
 
 This hath respect to his being judge and his 
 sitting in judgment upon angels and men. 
 
 2. That all men might honour the Son even 
 as they honour the Father. " For the Father 
 judgeth no man, but hath committed all judg- 
 ment unto the Son, that all men should honour 
 the Son even as they honour the Father." 
 
 3. Because of his righteous judgment : this 
 work is fit for no creature ; it is only fit for the 
 Son of God. For he will reward every man 
 according to his ways. 
 
 4. Because he is the Son of man. He hath 
 given him authority to execute judgment also, 
 because he is the Son of man. 
 
 Thus have I in brief passed through this 
 text by way of explication. My next work is 
 to speak to it by way of observation, but 1 
 shall be also as brief in that as the nature of 
 the thins; will admit. 
 
COMK Ay J) WKl.roMt: TO JKSUS CHIilST. 
 
 699 
 
 '•All lliat tliL' Father givetli iiic >liall come 
 to nie, and liiiu that Cometh to lue I will in no- 
 wise fiwt out." 
 
 And now I come to some olxservations, und u 
 little hrietly to <4{>euk to then>, and then con- 
 'lude tjje wliole. 
 
 The wortlit thus exi>laineil alTurd us many, 
 - 'ine of which are tlu-se: 
 
 1. Tiiat (lotl the Father and Christ hi.H St>n 
 nre two di.stinct persons in the Cio«lhead. 
 
 2. Tiiat by them (not excluding the Holy 
 GluMt) is conlrivc«l and <letermined the salva- 
 tion of t'ullen mankind. 
 
 .'{. That this contrivance resolved itself into 
 a covenant between tlu-^e persons and the (Jml- 
 head, which standeth in (living on the Father's 
 I)art and receiving on the Sjh's. "All that 
 the Father giveth me," «S:c. 
 
 4. That every one that the Father hath given 
 i> Christ (according to the mind of God in the 
 text) shall certainly come to him. 
 
 Ti. That coming to Jesus Christ is therefore 
 not by the will, wisdom, «»r power of man. but 
 by the gift, promise, and drawing of the Fath- 
 er: " .\11 that the Father giveth me shall 
 come." 
 
 G. That Jesus Christ will be aireful to re- 
 ceive, and will not in any wise reject, those 
 Utat come or are coming to him. "And him 
 that Cometh to nie I will in nowise ca^t out," 
 
 There are, besides these, some other truths 
 Mnplied in the words. As — 
 
 7. They that are coming to Jesus Christ are 
 oiUiuieM heartily afraid that he will not receive 
 them. 
 
 8. Je.-»us Christ would not have them that in 
 truth are coming tu him once think that he 
 will <-ast them out. 
 
 These observations lie all of. them in the 
 wonla, and are plentifully confirmed by tbo 
 rjcripture.4 of truth; but I shall not at thiii 
 time speak to them all, but shall piUis by the 
 fir '■. third, fourth, i " 
 
 c.i .1 -u brevity, .-ni'l 
 
 are touriir«l upon in t!. ry part oi liie 
 
 lexl I shall therefor _ li the fifth ob- 
 
 •ervation, and so make that tlie first in order 
 in the following discourse: 
 
 I. Firnt, then. Coining to Christ i^ not by tiic 
 will, uindom, or iM>wer ol man. but I". 
 j-.r'iT:;i-'- :in'l 'Irnwiiig of lin- Fallnr. j 
 .1 <»f two parts: 
 
 .^ ig to Chrint i-, 11..! l.v ll.i- will 
 
 wiH.j'.ia, or power of man ; 
 
 ['2.) Hut by tiie gift, prunn-.', aim •iri\siii- 
 of the Father. 
 
 That the text carrieth this truth in its himtm 
 you will lind if you l(H>k into the explication 
 of the first part thereof before; I shall there- 
 fore her.- t..ll..\v \\h- method pro|Mmnditl— viz, 
 ithow — 
 
 1. That . ..iniiig to Christ is not by the will, 
 wisdom, or |M»w«r of man. Thi« is true, bo- 
 cause the word «h>th |H>sitively say it is not. 
 
 First. It deiiielh it to Ihj the will of man. 
 "Not of IiI.mmI, nor of the will of the li«U, 
 nor of the will of man." And again, "It it 
 not of him that willeth, nor of him that run- 
 neth." 
 
 Second. It denieth it to Im) of the wiwioni 
 of man, as is manifitit from Uie«e coii»idera- 
 tions: 
 
 (1.) In the wisilom of CJimI it pleased him 
 that the world by wisdom should not know 
 him. Now, if by their wisdom they cannot 
 know him, it follows that by wisdom they can- 
 not come unt<» him, for coming to him in not 
 before but after some knowleilge of him. 
 
 (2.) The wisdom of man, in (.iikI's account, 
 as to the knowleilge of Christ is reckoned fool- 
 ishness. " Hath not God made fmilish the 
 wisdom of this world?" and again, "The wis- 
 dom of this world is foolishness with CJod." 
 
 If God hath made foolish the wis«lom of thi« 
 World, and again, if the wiitdom of this world 
 is fiHilishnes.s with him, then verily, it is not 
 likely that by that a sinner shall iHi-onie so 
 prudent as to eonu' t.. ^>^n•^ ClirUi ■ t.. Iidly 
 if you consider — 
 
 (3.) That the il... inn. ..i a <rii.iii..i< nrist, 
 and (to of salvation by him, is the vorv thing 
 that is countetl fiMilishness to t' : of 
 
 the world. Now, if the very .. t a 
 
 crucifii«i Christ be eountetl fiHjli^iini-sis by the 
 wisdom of this world, it cannot be that by that 
 wiitdoni a man should be drawn out in his soul 
 to come to him. 
 '14.) God counted the wisdom of this world 
 
 by that 
 'hri.t. 
 For it is not likely tiiat one of • . ,i>i 
 
 enemies •.in.iiM .Iraw a man to tl. ■ M 
 
 of all I I, OS coming t '.ii. 
 
 Now, tiiai «t...i < ounteth t!;. im 
 
 world one of his greatest en 
 
 i.i For that it cjistelh ii- 
 
 i|>t U|Njn his Sin's uii'i t< 
 
 proved, in that it enunts hi..< . 
 
 11. ,, tlliiUgh that Ix- nlH- of I 
 
 ^ of divine wiMlom. 
 <,,;.' lU-cauiM* G- •! ' "' *' j 
 
 it, and bring it t<> . • r 
 
BOO 
 
 BUNYAN'S COMPLETE WORKS. 
 
 :«h— which surely lie would not do was it not 
 an enemy— would it direct men to and cause 
 them to close with Jesus Christ? 
 
 (3.) He hath rejected it from helping in the 
 ministry of his word as a fruitless business and 
 a thing tliat comes to naught. 
 
 (4.) Because it causeth to perish those that 
 seek it and pursue it. 
 
 (o.) And God hath proclaimed that if any 
 man will bo wise in this world he must be a 
 fool in tlio wisdom of this world, and that is 
 the way to be wise in the wisdom of God. 
 " If any man will be wise in this world, let 
 liim become a fool, that he may be wise. For 
 the wisdom of this world is foolishness with 
 Gixl." 
 
 Thirdly. Coming to Christ is not by the 
 power of man. This is evident, partly — 
 
 ( 1 . ) From that which goeth before ; for man's 
 power, in the putting forth of it in this mat- 
 tor, is either stirred up with love or sense of 
 ueces-sity ; but the wisdom of this world neither 
 gives man love to or sense of a need of Jesus 
 fhrist: therefore his power lieth still as from 
 that. 
 
 (2.) Wliat i)ower has he that is dead, as 
 every natural man spiritually is, even dead in 
 tre.spju<ses and sins? — dead, even as dead to 
 God's New Testament things as he that is in 
 his grave is dead to the things of this world. 
 What power has he, then, whereby to come to 
 Jesus Christ? 
 
 (3.) God forbids the mighty man's glory in 
 his strength, and says positively, " By strength 
 shall no man prevail;" and again, "Not by 
 might, nor by power, but l)y my Spirit, saith 
 the Lord." 
 
 (4.) i*aul acknowledgeth tliat man, nay, 
 converted man, of himself, hath not a suffi- 
 ciency of power in himself to think a good 
 thought, if not to do that which is least, for to 
 think is less than to come; no man by his ow'n 
 power can come to Jesus Christ. 
 
 (5.) Hence we are said to be made willing 
 to come by the power of God; to be raised 
 from ji state of sin to a state of grace by the 
 (M.wer of God ; and to believe— that is, to come 
 —through tiic exceeding working of his mighty 
 power. 
 
 But tiiis needeth not if either men had power 
 ir will to come, or so much as graciously to 
 think of being willing to come (of themselves) 
 W) Jesus Christ. 
 
 I should now come to the power of the 
 w.'cond part of the observation, but that is 
 occa.sioiialiy done already in the explicatory 
 
 part of the text, to which I refer the reader ; 
 for I shall here only give thee one or two more 
 to the same purpose, and so come to the use 
 and application : 
 
 1. It is expressly said, "No man can come 
 unto me except the Father, which hath sent 
 me draw him." By this text there is not only 
 insinuated that in men is want of power, but 
 of will, to come to Jesus Christ : they must be 
 drawn; they come not if they be not drawn. 
 And observe, it is not man, no, nor all the 
 angels of heaven, that can draw one sinner to 
 Jesus Christ. " No man cometh to me except 
 the Father, which hath sent me, draw him." 
 
 2. Again, " No man can come to me except 
 it were given him of my Father." It is an 
 heavenly gift that maketh man come to Jesus 
 Christ. 
 
 3. Again, " It is written in the prophets, 
 They shall be all taught of God; every one 
 therefore that hath heard and learned of the 
 Father cometh to me." 
 
 I shall not enlarge, but shall make some use 
 and application, and so come to the next ob- 
 servation. 
 
 1. Is it so? Is coming to Jesus Christ not 
 by the will, wisdom, or power of man, but by 
 the gift, promise, and drawing of the Father? 
 Then they are to blame that cry up the will, 
 wisdom, and power of man as things sufficient 
 to bring men to Christ. 
 
 There are some men who think they may 
 not be contradicted when they plead for the 
 will, wisdom, and power of man in reference 
 to the things that are of the kingdom of Christ ; 
 but I will say to such a man, he never yet 
 came to understand that himself is what the 
 Scripture teacheth concerning him; neither 
 did he ever know what coming to Christ is by 
 the teaching, gift, and drawing of the Father. 
 He is such a one that hath set up God's enemy 
 in opposition to him, and that continueth in 
 such acts of defiance ; and what his end with- 
 out a new birth will be the Scripture teacheth 
 also ; but we will pass this. 
 
 2. Is it so? Is coming to Jesus Christ ])y 
 the gift, promise, and drawing of the Father? 
 Then let saints here learn to ascribe their 
 coming to Christ to the gift, promise, and 
 drawing of the Father. Christian man, bless 
 God, who hath given thee to Jesus Christ by 
 promise ; and again bless God for that he hath 
 draw^n thee to him. And why is 't thee? 
 AVhy not another? Oh that the glory of elect- 
 ing love should I'est upon thy head, and that 
 the glory of the exceeding grace of God should 
 
COME AM) WELCOME TO JESUS CHRIST. 
 
 601 
 
 taTte hold of thy heart and bring thee to Jesus 
 Christ : 
 
 3. Is it so that coming to Jesus Christ is by 
 the Father, as aforesaid? Then this shouhl 
 teach us to set a l>igh esteem upon them tliat 
 are indei'd cominir to Jesus Clirist — I say, a 
 hi^'h estft'in on tliem, for the sjike of Him by 
 virtue of whose grace they are made to como 
 to Jesus Christ. 
 
 We see that when men by the help of human 
 abilities do arrive at tiie kn -wled^o of and 
 l)ring to pass that which, when done, is a 
 wonder to the world, how he tliat did it is es- 
 teemed and eommendod ; yea, how are his wits, 
 partt, industry, and unw»'ariedness in all ad- 
 mired ; and yet the man, as to this, is but of 
 the worhl, and his work tlie ellVet of natural 
 ability; the thin^ also attained by him end 
 in vanity anti vexation of s|>irit. Furtlier, 
 perliajw in tiie pursuit of these his achieve- 
 ments, he sins against God, wxstes his time 
 
 (2.) These are the objects of the esteem of 
 angels. Dan. \x. 12; x. 11 ; xii. 4; Heb. i. 14. 
 
 (3.) These have been the objects of the e«- 
 tetMn of heathens when but convinced about 
 them. Dan. v. 10; Acts v. 15; 1 Cor. xiv. 21 
 2.5. 
 
 " Let each of you then esteem each other 
 better than themselves." IMiil. iii. 2. 
 
 4. .\gain. Is it so that n«i man cotnc" to Jr- 
 sus Christ by the will, wisdom, und power ol 
 man, but by the gift, jKiwer, cud drawing f 
 the Father? Then this shows us how horribly 
 ignorant of this such are who make llie men 
 that are coming to Christ tl>e object of their 
 contempt and rage. These are al»o uiirra»un- 
 able and wicked nu-n — " men in whom is no 
 faith." 1 Tliess. iii. 2. 
 
 Sinners, did you but know what a Mctwcd 
 thing it is to come to Jesus Christ, and that by 
 the help and drawing of the Father they do 
 indeeti come to hitn, y<m would luing an<l burn 
 
 vainly, and at long run loses his soul by ne- I in hell a thousand years before you would turn 
 glecting of better things, yet he is admired. I your spirits, as you do, against him that CSod 
 
 Hut I say, if this man's parts, labour, diligence, 
 and the like will bring him to such ap]>lause 
 and esteem in the world, what esteem should 
 we have of such an one that is. by the gift, 
 promise, and p<jwer of God, coming to Jesus 
 
 irist? 
 
 1.) This is a man with whom God i.s, in 
 whom G«h1 works and walks — a man whose 
 motion is governe<l and steered by the mighty 
 hand of (nxl ancl the etfectual working of his 
 '■'■wer : here's a man ! 
 
 2.) This man, by the power of God's might, 
 which worketh in him, is able to cast a whole 
 world behiifl him. with all the lusts and pleiis- 
 ures nf it, and to charge through all the ditli- 
 culties that men and devils can set against 
 him: here's a man ! 
 
 (3.) This man is travelling to Mount Zion, 
 the heavenly Jerusalem, the city of the living 
 Go<l, and to an innumenibte company of an 
 and the spirits of just men made |H>rfi'ct. t<« ' 
 the Judge of all, and to Jesus: here's a man I 
 
 (4.) This man can hK>k U|M>n death with 
 comfort, can laugh nt destruction when it 
 onmeth, and long to hear the sound of the last 
 trump, and to tee the Juilgc coming in the 
 clouds of heaven: here's a man indei><II 
 
 Let i^hristians then est««cm eju-h other as 
 such: I know you do, but do it more and 
 mnrr. And that you may, consiiler th«"s<' two 
 
 ! --• arc the objects of Christ*- ■"<'<< 111 
 Matt. zii. 48: xr. 22-29; Luke vii. <• 
 
 is drawing to Jesus tlhrist, and also against 
 the God that draws him. 
 
 Hut, faithless sinner, let us a little expostu- 
 late the matter. What hath this man done 
 against thee that is coming to Jesus Christ? 
 Why dost thou make him the object of thy 
 .scorn? Doth his coming to Jesus Chri*t of- 
 fend thee? Doth his pursuing of his own .sal- 
 vation oll'end thee? Doth his forsaking of hia 
 sins and pleasures oflend thee? 
 
 Poor coming man I "Thou sacrificrth the 
 abominations of the Egyptians before their 
 eyes, and will they not stone thee?" 
 
 Hut I say, Why ollendi-*! at this? Is he ever 
 the worse for coming to Jesus Christ, or for 
 lovinpf and serving of Jesus Christ? or is he 
 ever the more a fool for Hying from that 
 which will drown thee in hell-fire, and fur 
 seeking eternal life? Hcsides, pray, sirs, con- 
 
 '• r it : this he doth not of himself, but by 
 
 drawing of the Father. Come, let me tell 
 
 llioe in thine ear, thou that wilt not come to 
 
 him thyself, and him that would tb'*u bin- 
 
 dercat — 
 
 (1.) Thou shalt be judge<l for one that hath 
 hated, maligned, and repntached Jesus Christ, 
 to whom iJiis |MK^r sinner is coming. 
 
 (2.1 Thou shalt W judtr'-<l. tNo, for one that 
 .'''d the Father, by whoso powerAil 
 the sinner d<»th comr. 
 
 \'A.) Thou shalt Ih< taken : tor one 
 
 that hath done dcupite tfi t. , I grace 
 
 in him that is by ita help coming to Jotu* 
 
602 
 
 BUy VAN'S COMPLETE WORKS. 
 
 Christ. What sayest thou now? "Wilt thou 
 Btaud by thy doings? Wilt thou contiuue to 
 contemn and reproach the living God? Think- 
 est thou that thou shalt weather it out well 
 enough at the day of judgment? "Can thy 
 heart endure, or can thy hands be strong, in 
 the day that I shall deal with thee? saith the 
 
 Lonl." 
 
 5. Is it so that no man comes to Jesus Christ 
 by the will, wisdom, and power of man, but by 
 tlio gift, promise, and drawing of the Father? 
 Tiicn this showeth us how it comes to pass 
 that weak means are so powerful as to bring 
 men out of their sins to a hearty pursuit after 
 Jesun Christ. When God bid Moses speak to 
 the people, he said, " I will speak with thee." 
 When God speaks, when God works, who can 
 let it? None, none; then the work goes on. 
 Elias threw his mantle upon the shoulders of 
 Elishu, and what a wonderful work followed ! 
 When Jesus fell in with the crowing of acock, 
 what work was there! Oh, when God is the 
 means, then shall that means, be it never so 
 weak and contemptible in itself, work wonders. 
 1 Kings xix. 19; Matt. xsvi. 74, 75; Mark 
 xiv. 71, 72; Luke xxii. 61, 62. 
 
 The world understood not nor believed that 
 the walls of Jericho should fall at the sound 
 of rams' horns, but when God will work the 
 means must be effectual. A word weakly 
 si)oken, spoken with ditticulty, in temptation, 
 and in the midst of great contempt and scorn, 
 works wonders if the Lord thy God will say 
 
 80 too. 
 
 6. Is it so? Doth no man come to Jesus 
 Christ by the will, wisdom, and power of 
 man, but by the gift, promise, and drawing 
 of the Father? Then here is room for Chris- 
 tians to stand and wonder at the effectual 
 working of God's providence that he hath 
 made use of as means to bring thorn to Jesus 
 Christ. 
 
 For although men are drawn to Christ by 
 the i)ower of the Father, yet that power put- 
 teth forth itself in the use of means; and 
 these means are diverse, sometimes this, some- 
 times that, for God is at liberty to work by 
 which, and when, and how he will; but let 
 the means be what they will, and as con- 
 tern].! ible as may be, yet God, that com- 
 manded the light to shine out of darkness, 
 and that out of weakness can make strong, 
 can, nay, doth oftentimes, make use of very 
 unlikely means to bring about the conversion 
 and salvation of his people. Therefore, you 
 that are come to Christ, (and by unlikely 
 
 means,) stay yourselves and wonder, and, won- 
 dering, magnify almighty power, by the work 
 of which the means hath been made effectual 
 to bring you to Jesus Christ. 
 
 What was the providence of God made use 
 of, as a means either remote or more near, to 
 bring thee to Jesus Christ? Was it the re- 
 moving of thy habitation, the change of thy 
 condition, the loss of relations, estate, or the 
 like? Was it the casting of thine eye upon 
 some good boc k, the hearing of thy neigh- 
 bours talk of heavenly things, the beholding 
 of God's judgment as executed upon others, or 
 thine own deliverance from them, or thy being 
 strangely cast under the ministry of some 
 godly man? Oh take notice of such jjrovi- 
 dence or providences ! They were sent and 
 managed by mighty power to do thee good. 
 God himself, I say, hath joined himself to 
 this chariot, yea, and so blessed it that it 
 failed not to accomplish the thing for which 
 he sent it. 
 
 God blesseth not to every one his provi 
 dence in this manner. How many thousands 
 are there in this world that pass every day 
 under the same providences! but God is not 
 in them to do that work by them as he hath 
 done for thy poor soul by his effectually 
 working with them. Oh that Jesus Christ 
 should meet thee in this providence, that 
 dispensation, or the other ordinance! This is 
 grace indeed ! At this, therefore, it will be thy 
 wisdom to admire, and for this to bless God. 
 
 Give me leave to give you a taste of some 
 of those providences that ha,ve been effectual, 
 through the management of God, to bring sal- 
 vation to the souls of his people : 
 
 (1.) The first shall be that of the woman of 
 Saiiiaria. It must happen that she must needs 
 go out of the city to draw water (not before or 
 after, but) just when Jesus Christ her Saviour 
 was come from far and sat to rest him (being 
 weary) upon the well. What a blessed provi- 
 dence was this ! — even a providence managed 
 by the almighty wisdom and almighty power 
 to the conversion and salvation of this jioor 
 creature. For by this providence Avas this 
 poor creature and her Saviour brought to- 
 gether, that a blessed work might be fulfilled 
 upon the woman, according to the purpose 
 before determined of the Father. John iv. 
 
 (2.) What providence was it that there 
 should be a tree in the way for Zaccheus' to 
 climb, thereby to give Jesus opportunity to 
 call that chief of the publicans home to him- 
 self, even before he came down therefrom 1 
 
COME ASD WELCOME TO JESUS CHRIST. 
 
 603 
 
 (3.) Was it not woiulerlul that the thiof 
 ;rhich you road of in the Gospel shuuKl, by 
 the providence of God, be cjist into prison, to 
 be condemned, even at that sessions that 
 Christ himself was to die, nay, and that it 
 Hliutild ha[)peu too that they must bu hanged 
 ti>:;ether, that tlie thief mij,'ht be in hearing 
 and observing of Jeaus in his hist words, tlial 
 lie might be converted by him before liis 
 •IfathT Luke xxii. 
 
 (4.) What a strange providence was it, and 
 as strangely managed by Uml, that Onesimtis, 
 '.vhen he was run away from iiis master, should 
 i>etakin, as I think, and c:k>t into that very 
 prison where I'aul lay bound for the word of 
 tlie gtHpel, that he might there be by him 
 converted, and then sent home again to his 
 nnuster rhilemon! " iiehold, all things work 
 together for good to them that love God, 
 to them who are the called according to his 
 |>urpose." 
 
 Nay, I have myself known some that have 
 iteen made to go to hear the word preached 
 against their wills; others have gone not t«> 
 hear, but to see and be seen, nay, to jeer and 
 flout others, tm also to catch and carp at 
 things; some also to feed their adulterous 
 I vis with the sight of beautiful objects; and 
 ; il God hath made use of even these things, 
 lud even of the wicked and sinful proposals 
 r sinner>t, to bring them under the grace that 
 iiiiglil save their souls. 
 
 7. Doth no man come to Jesus Christ but 
 by the drawing, &c., of the Father? Then let 
 mi» here caution those jHjor sinners that arc 
 ' itors of the change that G<xl hath wrought 
 in that are coming to Jesus Christ not to 
 attribute this work and change toother things 
 and causes 
 
 Thcro arc sonic i>oor sinners in the world 
 that plainly sec a change, a mighty change, 
 in their neighbours and relations that are 
 coming to Jesus Christ. Hut, as I said, they 
 !' i:i^' ignorant, and not knowing whence it 
 ' and whither it goes, " for so is ever)' 
 ..^at is born of the Spirit," therefore they 
 Attribute this change to other causes; »»—l. 
 M rl.iiiclioly; 2. To sitting alone; 3. To over- 
 I: \ I reading; 4. To their going to too many 
 sermons; 5. To too much studying and musing 
 on what they hear. 
 
 .\lso, they conclude on the otlier side — 
 
 1. That it is for want of merry company. 
 
 2. For want of phyoic, and therefore they 
 udvi^o th' i.i • » leave off r : ■- - - ing to »or- 
 lii'ii-*, til • :anv of »' , and to be 
 
 merry and go a-go»siping, to busy themselves 
 in the tilings of thi:* world, not set musing 
 alone, Ac. 
 
 But ct)me, poor ignorant sinner, let me .Ual 
 with thee. It seenjs thou art turned eouu- 
 seUor for Satan: I tell thee, thou knnwest not 
 what thou dost. Take heed of spending thy 
 jiul^'Mient after this manner; thou judge-t 
 fo«<li>hly, an«l savi-st in this, to .v. r. ..i... tjjui 
 piwseth by, thou art a fool. 
 
 What I c<»unt convictions for .-in, luotirning 
 for sin, and repentance for sin, melancholy: 
 This is like those that on the other huK- ^aid, 
 "These men are drnnk with new wine,"\c. 
 Or, as he hath said, I'aiil was nmd. Acts ii. 23, 
 x.xvi. 24. 
 
 Poor ignorant sinner! canst thou jutlge no 
 better? What! is sitting alone, pensive under 
 God's hand, reading the Scriptures, and hear- 
 ing of sermons, Sn-., the way to be un<lono? 
 The Lord open thine eyes ami make t!if<- !.» 
 see thine error: thou hast set lhy>. 
 G<k1, thou hiLst despised the operai 
 hands, thou attempti>st to murder souls. What ! 
 canst thou give no lK>ttcr counsel touching those 
 wh<m» (lod hath woundi-d than to send them to 
 the ordinances of h»'ll f<»r help? Tli' 
 them be merry and light.some, but 
 not know that "the heart of fools is iu the 
 house of laughter?" 
 
 Thou biddi-st them shun the hearing of 
 thundering preachers, " but is it not In'tter to 
 hear the rebuke of the wise than for a man to 
 hear tl. f fouls?" Thou biddest thera 
 
 busy : in the things of this world, 
 
 but d(>ni liiou not know that the I>>rd bids, 
 "first seek the kingiloin of God and the 
 righteousness thereof?" 
 
 Poor ignorant sinner! hear the counsel of 
 God to such, and learn thyself to be wiser: 
 " Is any afllicted? let him |>ray. Is ni * 
 
 let him sing psiilms. BU'sseil is be tli 
 me, and heareth for time to come. Sii^c >uur- 
 selves from this untoward generation. S<>arcb 
 the Scriptures; give attendance to reading. 
 It is better to go to the house of mourning." 
 
 And wilt thou judge him that doth thus? 
 Art thou almost like Klymas the !U(r< *' : 
 
 sought to turn the deputy fn m t 
 Thou seeke^l to pervert ti 
 Lord: take he«i| lest »<>ii. 
 overliike thee. .Acts xiii. ^13. 
 
 What! teach men to .lu. m !; < .ii\ Iiti-ma; 
 Uko men off from a n of 
 
 Uic evil of sin, of tl. ■ • wud to 
 
 conic, and how the\ >|k? the Moie! 
 
604 
 
 What! teach meu to put God aud his word 
 out of their minAi by running to merry com- 
 pany, bv running to the world, by gossipping, 
 &c.i This is as much as to bid them say to 
 God, Depart from us, for we desire not the 
 knowledge of tliy ways; or. What's the Al- 
 nii-htv, that we .should serve him? or, What 
 pn'lit have we if we keep his ways? Here is 
 a devil in grain ! What ! bid a man walk "ac- 
 cording to the course of this world, according 
 f T the prince of the power of the air, the spirit 
 that now worketh in the children of disobe- 
 dii-iic'i'I" 
 
 Objnilon. But we do not know that such are 
 coining to Jesus Christ; truly we wonder at 
 thi-ru and think they are fools. 
 
 An.^rcer 1. Do you not know they are com- 
 ing to Jesus Christ? Then they may be com- 
 ing to liim) for aught you know, and why will 
 you be worse than the brute, to speak evil of 
 the things you know not? What! are you 
 nia<ie to be taken and destroyed? must ye 
 utterly perish in your own corruptions? 
 
 2. Do you not know them? Let them alone, 
 then. If you cannot speak good of them, speak 
 n<jt bad. "Refrain from these men, and let 
 tiiem nlone; for if this counsel or this work 
 be of men, it will come to naught; but if it 
 Im> of God, ye cannot overthrow it, lest haply 
 ye be found even to fight against God." 
 
 ;{. Hut why do you wonder at a work of con- 
 virlion and conversion? Know you not that 
 this is the judgment of God upon you, ye de- 
 Hpisers, "to behold, and wonder, and perish?" 
 4. Uut why wonder and think they are fools? 
 Is the way of the just an abomination to you? 
 S-e that passage and be ashamed : " He that is 
 upright in the way is an abomination to the 
 V, ii-ktMJ." 
 
 ■'•. Vmir wondering at them argues that you 
 are strangers to yourselves, to conviction for 
 ^in. and to hearty desires to be saved, as also 
 ■ Milling to Jesus Christ. 
 
 Ohjri-lion. But how shall we know that such 
 men are coming to Jesus Christ? 
 
 Amwer. Who can make them see that Christ 
 has made blind? Nevertheless, because I en- 
 d.avour thy conviction, conversion, and salva- 
 tion, consider — 
 
 1. Do they cry out of sin, being burdened 
 with it as an exceeding bitter thing? 
 
 2. Do they fly from it as from the face of a 
 deadly serpent? 
 
 ;?. Do they cry ou-: of the insufficiency of 
 their own righteousness as to justification in 
 the sight of God? 
 
 BUNYAN'S COMPLETE WORKS. 
 
 4. Do they cry out after the Lord Jesus to 
 save them? 
 
 5. Do they see more worth aad merit in one 
 drop of Christ's blood to save them than in all 
 the sins of the world to damn them? 
 
 6. Are they tender of sinning against Jesus 
 Christ? 
 
 7. Is his name, person, and understanding 
 more prtcious to them than is the glory of the 
 world? 
 
 8. Is this world more dear unto them ? 
 
 9. Is feith in Christ (of which they are con- 
 vinced by God's Spirit of the want of, and that 
 without it they can never close with Christ) 
 precious to them? 
 
 10. Do they favour Christ in this world, and 
 do they leave all the world for his sake? And 
 are they willing (God helping them) to run 
 hazards for his name, for the love they bear to 
 him? 
 
 11. Are his saints precious to them? 
 
 If these things be so, whether thou seest 
 them or no, these men are coming to Jesus 
 Christ. 
 
 II. I come now to the second observation 
 propounded to be sj)oken to— to wit, that they 
 that are coming to Jesus Christ are ofttimes 
 heartily afraid that Jesus Christ will not re- 
 ceive them. 
 
 I told you that this observation is implied in 
 the text; and I gather it — 1. From the large- 
 ness and openness of the promise, " I will in 
 nowise cast out." For had there not been a 
 proneness in us to fear casting out, Christ 
 needed not to have, as it were, waylaid our 
 fear, as he doth by this great and strange ex- 
 pression, "in nowise;" "aud him that cometh 
 to me I will in nowise cast out." There need- 
 ed not, as I may say, such a promise to be in- 
 vented by the wisdom of heaven and worded 
 at such a rate, as it were on purpose to dash iu 
 pieces at one blow all the objections of coming 
 sinners, if they were not prone to admit of 
 such objections to the discouraging of their 
 own souls. For these words, in nowise, cut the 
 throat of all objections ; and they were dropped 
 by the Lord Jesus for that very end, and to 
 help the faith that is mixed with unbelief. 
 
 Aud it is, as it were, the sum of all promises-; 
 neither can any objection be made upon the 
 un worthiness that thou findest in thee that 
 this promise will not assoil. 
 
 But I am a great sinner, sayest thou. 
 
 " I will in nowise cast out," says Christ. 
 
 But I am an old sinner, sayest thou. 
 . " I will in nowise cast out," says Christ. 
 
COME AM) WELCOME TO JESUS CHRIST. 
 
 605 
 
 But I am ail haril-heurteU siniu-r, sayv^it 
 thou. 
 " I will iu nuwixc awt out," nayn ClirLst. 
 But I am a backitliiling siniier, iuiyest thuu. 
 " I will in nowi.xf casi out," eays C'hri.st. 
 U'.it 1 have aervcil s^atau all my days, stayt-st 
 
 UlMU. 
 
 " 1 will ill udwi.'tf fa.st out," says Christ. 
 
 But I have siniKil Hgaiii^t light, oaycdt iLou. 
 
 " 1 will in iiowijte ca»»t out," tiayu Christ 
 
 But I have .sinneil asainsl mercy, sayoflt 
 thou. 
 
 " I will ill imwiso i-:ist r>ut," says ClirisL 
 
 But I have no j;<mh1 ihiiijj to bring with me, 
 sayest thou. 
 
 " I will in nowise caht out," »aya Cliri-st, 
 
 TliUit I might go ou to the end of things and 
 "liow you that xtill this promise wius provided 
 '.') answer all olyeetioim, and doth answer tliem. 
 Kut I sMiy, what nee<l it be if they that are 
 V oining to Je>us Christ are not sometimes, yea, 
 oltentiiiii's, heartily afniid "that Jesus Chrint 
 will cjist them out?" 
 
 2. I will give you now two instances that 
 Beeiii to imply the truth of thi.s oWrvation. 
 
 In the Dili of Matthew, at the .second verse, 
 you read of a man that was sick of the paUy, 
 lud lie was coming to Je.«>u.s Christ, being borne 
 U{M»n a binl by his friend.s ; he was also coming 
 himself, and that upon another account than 
 ;iiiy of his friends were aware of — even for the 
 panion of sins and the salvation of his soul. 
 Now, so sfKin ai ever he was come into the 
 j>r.-.!ii. . ■ irist bids him ' 1 
 
 ■ in < r. ' I .i-n, his heart w . 
 
 iiut what was the muse of his fainting? Not 
 his IxMlily infirmity, for the cure of which his 
 tri> ii'ls did bring him to Christ, but the guilt 
 and burden of his siiLs, for the |iardon of which 
 himself did come to him : therefore he pro- 
 < • U, " Be of good cheer, thy sins be forgiven 
 t. .•■■■." 
 
 I say, Christ saw him sinking in his mind 
 
 •bout how it wouhl go with iiis most noble 
 
 part, and therefore first he applies himself to 
 
 :iimu|><>nT' ' lit. For though his friends 
 
 ■ :»d fiiith • - to th«» run- of tho ImmIv, 
 
 ■ cure 
 i up as 
 i man laUing down, saying, "Sk>n, bo of good 
 . heer, thy sins are forgiven thcc." 
 
 That about the prtxligal seems pertinent also 
 III this nialter: "When i ae to him- 
 
 %AX ill* said, litiw inanv : tilts of niv 
 
 md I 
 I go to 
 
 my father." Heartily s|>oken, but how did be 
 jK-rform his promise? I think not m well as 
 he promised to do, and my ground for mv 
 thoughts Ls, la-cause his father, so h4)on as la- 
 was come to him, ffll u|Min his neck and kived 
 him; imp!; iiks, as if the pr.siigul at 
 
 this time w I in his mind, and there- 
 
 fore his father givut the mtmt sudden and 
 familiar token of. reconciliation. 
 
 And kissi>s were of old time often used to 
 remove doubts ami fears. Thus I^jikm and 
 l-^sau kis-se«l Jacob; thus J«mm*|iIi ki-*.d his 
 brethren; and thus als<t Duvid kisnt-ii Ab> 
 sjiUuii. (ien. XXXV. .V»; xxxiii, 1-7; xlviii. 'J, 
 10 ; '1 .Sun. xiv. 3.1. 
 
 It is true, as I said, at tir^t setting out he 
 spake heartily, as sometimes sinners uUi) do in 
 their beginning to come to Ji i 
 might not he, yea, in all prol... 
 (between the first stej) he to«jk uii<i t 
 which he accoiiiiitislied that jourm \ i 
 
 thought, both this way and that,as whether his 
 father would receive him or no? As thui^: 
 " I said, I would go to my father. But how if 
 when I came to him he should ask me, Where 
 I have all this while iK-en? What shall 1 say 
 then? .Also if he a«»k me. What is become of 
 the jMirtion of g.MMls that In- gave me? What 
 shall I say then? If he ask me. Who have 
 been my companions ? What shall I say then ? 
 If he abo should ask me, What hath In-en ray 
 preferment in all the time of n,. ' 
 him? Wfiat shall I s;iy then ? 
 a-k me. Why I came horn- 
 shall I say then?" Thus. 1 
 son with himself; and being con>«ciou.s to him- 
 self that he could give but a very bad answer 
 to any of these interrogatories, no marvel if ho 
 stood in nee*! first of all of a kiss from his 
 father's lips. For had he answere<l the first in 
 truth, he v.' ! 
 
 taverns an-l 
 
 I s|K>nt it in riotous living; my companions 
 were whorw and drnbs; as for mv i>r. f. nuent, 
 the highest was that I became a and 
 
 as for my not coming home tiii n '^^. < •uld 1 
 have made shift to ntay abroad any lun^'cr I 
 had not lM*«n at * -w. 
 
 I miy these th.: -trntiner- 
 
 ing again how prone (x.sir men ■■ >*i>y, 
 
 when truly awakened, to di - and 
 
 brtut-misiovings, no niarrel if k io 
 
 his mind bi'tween th< '^ing 
 
 out. antl that of his ■ 
 
 - th« 
 . t ail 
 
606 
 
 the saints that are under heaven— to wit, that 
 they that are coming to Jesus Christ are oft- 
 tim'es heartily afraid that he will not receive 
 them. 
 
 Qurstion. But what slKuild be the reason? 
 
 I will answer to this question thus: 
 
 1. It is not for want of the revealed will of 
 God that manifesteth grounds for the contrary, 
 for of that there is a sufficiejicy; yea, the text 
 iteelf hath laid a sufficient foundation for en- 
 couragement for them that are coming to Jesus 
 Chrisi: " And him that cometh to me I will in 
 nowiric cast out." 
 
 2. It is not for want of any invitation to 
 come, for that is full and plain : " Come unto 
 me, all ye that labour and are heavy laden, and 
 I will give you rest." 
 
 3. Neither is it for want of manifestation of 
 Christ's willingness to receive, as those texts 
 above named, with that which follows, declare: 
 " If any man thirst, let him come unto me and 
 drink." 
 
 4. It is not for want of exceeding great and 
 precious promises to receive them that come : 
 " Wherefore come out from among them and 
 be ye separate, saith the Lord, and touch not 
 the unclean thing, and I will receive you, and 
 I will be a Father unto you, and ye shall be 
 my sons and daughters, saith the Lord Al- 
 mighty." 
 
 o. It is not for want of solemn oath and en- 
 gagement to save them that come : " For be- 
 cause he could swear by no greater, he swore 
 by himself, That by two immutable things, in 
 which it was impossible that God should lie, 
 we might have strong consolation who have 
 Hed for refuge, to lay hold on the hope set be- 
 fore us." 
 
 I). Neither is it for want of great examples 
 of God's mercy that have come to Jesus Christ, 
 of which we read most plentifully in the word. 
 
 Therefore it must be concluded it is for want 
 of that which follows: 
 
 1. It is for want of the knowledge of Christ. 
 Thou knowest but little of the grace and kind- 
 ness that is in the heart of Christ ; thou know- 
 est but little of the virtue and merit of his 
 blood; thou knowest but little of the willing- 
 ness that is in his heart to save thee; and this 
 is the reason of the fear that ariseth in thy 
 neart, and that causeth thee to doubt that 
 Christ will not receive thee. Unbelief is the 
 daughter of ignorance. Therefore Christ saith, 
 " O fools, and slow of heart to believe." 
 
 Slowness of heart to believe flows from thy 
 fwlishncss in the things of Christ: this is 
 
 BUNTAN'S COMPLETE WORKS. 
 
 evident to all that are acquainted with them- 
 selves and are seeking after Jesus Christ. The 
 more io-norauce, the more unbelief: the morts 
 knowledge of Christ, the more faith. " They 
 that know thy name will put their trust in 
 thee." He therefore that began to come to 
 Christ but the other day, and hath yet but little 
 knowledge of him, he fears that Christ will 
 not receive him. But he that hath been longer 
 acquainted with him, he is "strong and halli 
 overcome the wicked one." 
 
 When Joseph's brethren came into Egypt to 
 buy corn, it is said, " Joseph knew his breth- 
 ren, but his brethren knew not him." What 
 follows? Why, great mistrust of heart about 
 their speeding well, especially if Joseph did 
 but answer them roughly, calling them spies 
 and questioning their truth, and the like. And 
 observe it, so long as their ignorance about 
 their brother remained with them, whatsoever 
 Joseph did, still they put the worst sense upon 
 it. For instance, Joseph upon a time bids the 
 steward of his house bring them home to dine 
 with him, to dine even in Joseph's house. 
 And how is this resented by them? Why, 
 they are afi'aid : " And the men were afraid, 
 because they were brought unto" (their broth- 
 er) " Joseph's house." And they said, " He 
 seeketh occasion against us, and will fall upon 
 us and take us for bond-men, and our asses." 
 What ! afraid to go to Joseph's house ! He 
 was their brother : he intended to feast them — 
 to feast them and to feast with them. Ah ! but 
 they were ignorant that he was their brother, 
 and so long as their ignorance lasted, so long 
 their fear terrified them. Just thus it is with 
 the sinner that but of late is coming to Jesus 
 Christ: he is ignorant of the love and pity 
 that is in Christ to coming sinners, therefore 
 he doubts, therefore he fears, therefore his 
 heart misgives him. 
 
 Coming sinner, Christ inviteth thee to dine 
 and sup with him : he inviteth thee to a ban- 
 quet of wine, yea to come into his wine-cellar, 
 and his banner over thee shall be love. Rev. 
 XXX. 20 ; Song Sol. ii. 5. But I doubt it, says 
 the sinner; but it is answered, He calls thee, 
 invites thee to his banquet, flagons, apples, to 
 his wine, and to the juice of his pomegranate. 
 Oh I fear, I doubt, I mistrust, I tremble, in 
 expectation of the contrary. Come out of the 
 man, thou dastardly ignorance ! Be not afraid, 
 sinner, only believe. " He that cometh to 
 Christ he will in nowise cast out." 
 
 Let the coming sinner therefore seek after 
 more of the good knowledge of Jesus Christ, 
 
COME AXD ]\'ELCO}fK TO JESUS CHRIST. 
 
 607 
 
 press after it, seek it as silver, and dig for it 
 as for hid treasure. This will embolden thee, 
 this will make thee wax stronger and stronger. 
 I know whom I have believed: " I know him," 
 Buith I'aul; and what follows? Why, "I am 
 {•ersuaded that he is able ti> keep that which I 
 have committed to him against that day." 
 
 What had Paul committed to Jesus Christ? 
 The answer is, He had "committed to him his 
 •■oul." lUit why did he commit his soul to 
 nim? He knew him to be faithful, to be kind : 
 he knew he wouKl not fail him nor forsake 
 him, and therefore he laid his.Houl down at his 
 feet, and committed it to him to keep against 
 that day. Hut— 
 
 2. Thy fears that Christ will not receive thee 
 may be also a conseijuenl of thy earne-st and 
 strong d»'siri>s after thy salvation by him. For 
 this I observe, that strong desin-s to have are 
 ittemled with strong fears of missing. What 
 Mian nuwt sets his heart upon, and what his de- 
 sires are most after, he (ofttinies) most fears he 
 sljall not obtain. So the man, ruler of the 
 ■synagogue, had a great desire that his daughter 
 should live; and that desire wjis attended with 
 fear that she shouhl not : therefore Christ saith 
 unto him, " lie not afraiil." 
 
 Suppose a young man should have his 
 heart much set upon a virgin to have her to 
 wife: if ever he fears he shall not obtain her 
 it is when he begins to love. Now, thinks he, 
 -.iiii' t> I'ly will step in betwixt my love and 
 th. ..'[.j,-. t of it: either they will find fault 
 with my person, my estate, my condition, or 
 something. 
 
 Now thoughts begin to work: She doth not 
 like me, or .something. And thus it is with 
 the soul at first coming to Jesus Christ ; thou 
 lovt>st him, and thy love ppMluces jealousy, 
 and that jealousy ot'ttimes In-gets fears. 
 
 Now thou fearest the sins of thy youUi, the 
 sins of thine old age, the sins of thy calling, 
 the sins of thy Christian duties, the sins of 
 thine heart, or something; thou thinke^t 
 nomr-thine or ntlwr will nlionuto the heart 
 
 thfiu 
 • sake 
 of which he will refuse thy soul. 
 
 Hut Im? content; n little more knowledge of 
 
 him will make thee take better heart; thy 
 
 - shall not he atteinlctl with 
 
 :jir«; thou shalt hereafter say, 
 
 "Tliii is my infirmity." 
 
 Thou art sirk of love, a very sweet disease ; 
 and yet every disease has some wpakn«« at- 
 tending of it; yet I wish this distem|M'r 'f •• 
 
 be lawful to call it so) was moie epidemicaL 
 Die of this disease I would gladly do; it ifl 
 better than life itself, though it be attended 
 with fears. Hut thou criest out, I cannot ol>- 
 tain: well, be not too hasty to make conclu- 
 sions. If J1-.US Christ had not put his finger 
 in at the hole (»f the lock, thy bowels would 
 not have been troubled for him. Song v. 
 Mark how the prophet hath it: "They shall 
 walk after the I^>rd: he shall roar like h lion : 
 when he shall roar the children shall tremble 
 from the west, they shall tremble like n bird 
 out of Kgypt, and as a dove out of the laud 
 of Assyria." 
 
 When (5ml roars (as ofltimcN the coming 
 soul hears him roar) what man that is coming 
 can do other>vise than tremble? Hut trem- 
 bling ho comes. "He sprang in an<l camo 
 trembling, and fell down before I'aul and 
 Silas." 
 
 Should you ask him that we mentioned but 
 now. How long is it since you began to fear 
 you should miss of this damsel you love so? 
 the answer will be. Ever since I began to love 
 her. Hut did you not fear it before? No, nor 
 should I fear now but that I vehemently |f»vo 
 her. Come, sinner, let us apply it: How l.n^- 
 is it since thou began to fear that Jesus (.hn-l 
 will not receive thee? The answer is. Ever 
 since I began to desire that he would save my 
 soul. I began to fear when I began to come, 
 and the more my heart burns in desires after 
 him, the more I feel my heart fear I slmuld 
 not be saved by him. 
 
 Sec, now, did I not tell thee that thy fears 
 were but the consequence of strong desirca? 
 Well, fear not, coming sinner; thousands of 
 coming souls are in thy condition, and yet 
 they will get safe into Christ's InMom. " Say," 
 says Christ, "to them that arc of a fearful 
 heart. Ho strong, fear not! Your Ood will 
 come and save you." 
 
 3. Thy fear that Christ will not rcccire 
 thee may arise from a sense of thine own un- 
 worthinesH. Thou soest what a |>oor, sorry, 
 wretched, worthless creattire thou art. And 
 seeing this, thou fearest Christ will not re- 
 ceive thee. Alas! sayest thou, I am th« 
 vilest of all men; a town sinner, a rin -!■ il'i>s» 
 sinner. I am not only a sinner 1 .1 
 
 have made others twofold wor- "' 1 
 
 of h«*n bNo. He.tidi-s, now I .1 » 
 
 :\- - and wtirr viva- 
 
 t :piw I fin-i . car* 
 
 nal, hani, tn-aeluToii '■■<• to un- 
 
 K'Hcf, to dcs|>air i' ".rd; it 
 
608 
 
 wandereth; it runneth to the ends of 
 earth. There is not, I am persuaded, one in 
 all the world that hath such a desperate 
 wicked heart as mine is. My soul is careless 
 to do good, but none more earnest to do that 
 whicli is evil. 
 
 Can such a one as I am live in glory ? Can 
 a lioly, a just, and a righteous God once think 
 (tv-ith' honour to his name) of saving such a 
 vile creature as I am? I fear it. Will he 
 show wonders to such a dead dog as I am? I 
 doubt it. 
 
 I am cast out to the loathing of my person, 
 yea, I loathe myself: I stink in my own nos- 
 trils. How can I then be accepted by a holy 
 and sin-abhorring God? Ps. xxxviii. 5, 6, 7; 
 Ezek. X. ; xx. 42, 43, 44. Saved I would be ; 
 and who is there that would not, were they 
 in my condition? Indeed, I wonder at the 
 madness and folly of others when I see them 
 leap and skip so carelessly about the mouth 
 of hell. Bold sinner, how darest thou tempt 
 God by laughing at the breach of his holy 
 law? But, alas! they fare not so bad one 
 way but I am worse another : I wish myself 
 were anybody but myself; and yet here again 
 I know not what to wish. When I see such 
 as I believe are coming to Jesus Christ, oh 
 I bless them. But am I confounded in my- 
 self to see how unlike, as I think, I am to 
 a very good many in the world. They can 
 read, hear, pray, remember, repent, be hum- 
 ble, do every thing better than so vile a wretch 
 as I. 
 
 I, vile wretch, am good for nothing but to 
 burn in hell-fire, and when I think of that I 
 am confounded too. 
 
 Thus the sense of unworthiness creates and 
 heightens fears in the hearts of them that are 
 coming to Jesus Christ; but indeed it should 
 not, for who needs the physician but the sick ? 
 or who did Christ conic, into the world to save 
 but the chief of sinners? Mark i. 17 ; 1 Tim. 
 i. 15. Wherefore the more thou seest thy 
 ' Bins, the faster fly thou to Jesus Christ. And 
 let the sense of thine own unworthiness pre- 
 vail with tlioe yet to go faster. As it is with 
 the man that carrieth his broken arm in a 
 .sling to the bone-setter, still as he thinks of 
 his broken arm, and as he feels the pain and 
 anguish, he hastens his pace to the man ; and 
 if Satan meets thee and asketh. Whither goest 
 thou? tell him thou art maimed and art going 
 to the Lord Jesus. If he objects thine own 
 unworthiness, tell him that even as the sick 
 ieeketh the physician, as he that hath broken 
 
 BUNYAN'S COMPLETE WuRKS. 
 the 
 
 bones seeks him that can set them, so thou art 
 going to Jesus Christ for cure and healing for 
 thy sinsick soul. 
 
 But it ofttimes happeneth to him that flies 
 for his life, he despairs of escaping, and there- 
 fore delivers himself up into the hand of the 
 pursuer. But up, up, sinner ; be of good cheer ; 
 Christ came to save the unworthy one ; be not 
 faithless, but believe. Come away, man ; the 
 Lord Jesus calls thee, saying, " And him that 
 conieth to me I will in nowise cast out." 
 
 4. Thy fear that Christ will not receive thee 
 may arise from a sense of the exceeding mercy 
 of being saved. Sometimes salvation is in the 
 eyes of him that desires so great, so huge, so 
 wonderful a thing that the very thoughts of 
 the excellency of it engenders unbelief about 
 obtaining it in the heart of those that unfeign- 
 edly desire it. "Seemeth it to you (saith 
 David) a light thing to be a king's son-in-law?" 
 1 Sam. xviii. 26. So the thought of the great- 
 ness and glory of the thing propounded, as 
 heaven, eternal life, eternal glory, to be with 
 God, and Christ, and angels, these are great 
 things, things too good, (saith the soul that is 
 little in his own eyes,) things too rich, (saith 
 the soul that is truly poor in spirit,) for me. 
 
 Besides, the Holy Ghost hath a way to 
 greaten heavenly things to the understanding 
 of the coming sinner, yea, and at the very 
 same time to greaten too the sin and unwor- 
 thiness of that sinner. Now the soul stagger- 
 ingly wonders, saying, What ! to be made like 
 angels, like Christ, to live in eternal bliss, joy, 
 and felicity ! This is for angels, and for them 
 that can walk like angels. 
 
 If a prince, a duke, an earl, should send (by 
 the hand of his servant) for some poor, sorry, 
 beggarly scrub to take her for his master to 
 wife, and the servant should come and say. My 
 lord and master Such-a-one hath sent me to 
 thee to take thee to him to wife : he is rich, 
 beautiful, and of excellent qualities ; he is lov- 
 ing, meek, humble, well-spoken, &c., what 
 now would this poor, sorry, beggarly creature 
 think? What would she say? or how would 
 she frame an answer? When King David 
 sent to Abigail upon this account, and though 
 she was a rich woman, yet she said, " Behold, 
 let thine handmaid be a servant to w^ash the 
 feet of the servants of my lord." She was 
 confounded, she could not well tell what to 
 say, the offer was so great, beyond what in 
 reason could be expected. 
 
 But suppose this great person should second 
 his suit, and send to this sorry creature again, 
 
COME A.yn WKLcnMK TO JESUS CHRIST. 
 
 609 
 
 what would she ?ay now? Woiilil she not say, 
 You mock me? But whut if he aflirms that 
 he irt in good earrii-st, and that his lord must 
 have her to wife — yea, Hup|K»se he shouKl |)re- 
 vuil upon her to credit his nu'ssape and to 
 address hersi-lf for her journey — yet, helioM, 
 every thought of her pedigree confounds her, 
 also her sense of want of hcuuty makes her 
 
 eye« of the remnant of this people in these 
 days, should it also be marvellous in min» 
 eyes? saith the I^>rtl of h<>sU." 
 
 As wlur should say. They are now in cap- 
 tivity ami little in their own eyi-s ; therefore 
 they think the mercy of returning to Canaan 
 is a nu-rey t«M) marvellously big for them to eii- 
 j«»y ; but if it be no in their eycti, it is not no 
 
 asliametl ; and if she doth but thir>k of being | in mine: I will do for them like (JikI, if they 
 
 embract-d, the unbelief that is mixetl with that 
 thought whirls her into trenil>lings ; and now 
 she calls herself f<M>l for believing the n>es.sen- 
 ger, and thinks not to go: if she thinks of 
 being Im)U1, she l>lu><hes; and the lejist thought 
 that she shall be rejecti>d when she comes at 
 him makes her look as if she would give up 
 the ght»st. 
 
 And is it a woniler, then, to see a soul that is 
 drowned in the sense of glory and a seuM* of 
 its own nothingiu'ss to be c<»nfoundrd in itself, 
 anil to fear that the glory apprehended is too 
 great, too g<XKl, and t«H) rich for such an (»ne? 
 
 That thing, heaven and eternal glory, is so 
 great and 1 that would have it so snnill, so 
 sorni'a creature, that the thoughts of t>btaining 
 it confounds me. 
 
 Thus, I say. doth the grejitni-ss of the things 
 dt^sirt^i quite daih and overthrow the mind of 
 the desire. Oh it i.s too big, it ia too big, it ia 
 too great a mercy ! 
 
 Hut, coming »inner, let me reas<m with thee. 
 Thou sayest, It is t^M) big, too great. Well, 
 will things that are le;<s s;iiisfy thy sold ? Will 
 a less thing than heaven, than glory and eter- 
 nal life, answer thy desire?*? No, nothing lesw, 
 and yet I fear they are too big and t<M> g«KMl for 
 me ever to obtain. Well, as big and »u« g«Kxl 
 as they are, Ciod giveth them to such :is ihou ; 
 they are not t<K) big for iJod to give; ni», not 
 too big to give fn-ely ; be content, let (io<l give 
 like himself: he is that eternal Ciml, and giveth 
 like himself. When kings give, they do not 
 use to give as {Hxtr men do. Hence it in uid 
 that N'abal made a feast in his house like the 
 f^aiit of a king; and again, " .\ll thi*M<> thingti 
 did \raunah, as a king, give unto David." 
 No«, (><m1 i<i a great King, let him give lik«* a 
 king; nay, let him give like hinixelf. an<l do 
 thou receive like thyself. He hath all and 
 thou haitt nothing. God told his |>eople of old 
 that he would nave them in tnith and in right- 
 couAues^s, and that they nhould return to and 
 ■ •y the land which U-fore, for their sins, had 
 well them out; and then adds, under the 
 guppntiition of their counting the mercy too 
 good or U^t big, " If it l)«> riiiirvilli.u-i in tin- 
 
 will but receive my liounty like sinners. 
 
 (.'oining siniu-r, (lod can give his heavenly 
 Canaan antl the glor>' of it unto tln-e; v»>a, 
 none ever had them but its a gift, a fri«e gifl. 
 He hath given us his S»n, " How shall lie not, 
 then, with him also freely give us all thinpt?" 
 
 It wius not the worthiness of .\braham. or 
 Moses, or David, or Peter, or Paul, but the 
 mercy of Ooil. that made them inheritors of 
 heaven. If (rod thinks thee worthy, judge not 
 thyself unworthy, but take it and be thankfnl. 
 And it is a good sign he intends to give thee 
 if he hath drawn out thy heart to ask. "O 
 Lord, thou hast heanl the di^ire of the hum- 
 ble; thou wilt prepare their hearts; thon wilt 
 incline thine ear." 
 
 When (lod is said to incline his eai, it im- 
 plies an intention to bestow the mercy desired. 
 Take it therefore ; thy wiwlom will be to re- 
 ceive, not sticking at thy own un wort hi new. 
 It i« said, " He raineth up the p«Kir otit of the 
 dust, and lifteth uj* the lH-.':r.«r from the dung- 
 hill, to set them among princi-s, and to make 
 them inherit the throne of glory." .Again. 
 " He raiseth up the p<M)r out of the du^t, and 
 lifteth the nee<iy out of the dunghill, that he 
 may set them with the princni, even with the 
 princes of his people." 
 
 You see also when fiwl made a we«Iding for 
 hin S<m, he calbtl not the great, nor the ricL 
 nor the mighty, but the |>oor, the mainu-d, thn 
 halt, and the blind. 
 
 5. Thy feant that Christ will not nveive th"*' 
 may ariiic from the hideous roaring of tne 
 devil, who puntue« thee. He that hears him 
 roar must Ih> a mighty Christian if he oin at 
 that time deliver himself from fear. He b 
 calleti a nuring lion; and then to slbid" to 
 that in Isaiah, " If one biok into tb' 
 have darknesM and luirrow, and the 
 darkncM in their very heaven." 
 
 There are two things, among many, that 
 Satan UM'th to mar out aAer them that arc 
 omiing to Jesus Christ— 1. That they are oo« 
 electe<I; 2. That tiny have sinned the mo 
 against the Holy <th<»st. 
 
 To b<ith thi-jM* I answer briefly — 
 
CIO 
 
 BUNYAN'S COMPLETE WORKS. 
 
 First. Touchine election, out of which thou 
 fearest thou art excluded. Why, comiiig sin- 
 ner even the text itself aftbrdeth thee help 
 against this doubt, and that by a double argu- 
 ment : 
 
 1st. That coming to Christ is, by virtue of 
 the gift, promise, and drawing of the Father ; 
 but 'thou art a-coming; therefore God hath 
 given thee, promised thee, and is drawing 
 thee to Jesus Christ. Coming sinner, hold to 
 tliis, and when Satan beginneth to roar again, 
 answer, Hut I feel my heart moving after 
 Jesus Christ ; but that would not be if it were 
 not given by promise and drawing to Christ 
 by the power (»f the Father. 
 '2dly. Jesus Christ hath promised "that him 
 that Cometh to him he will in nowise cast out." 
 And if he hath said it, will he not make it 
 good, I mean even thy salvation? For as I 
 have said already, not to cast out is to receive 
 and admit to the benefit of salvation. If then 
 the Father hath given thee, as is manifest by 
 thy coming, and if Christ will receive thee, 
 tliou coming soul, as it is plain he will, because 
 he hath said, " He will in nowise cast out," 
 then be confident, and let these conclusions, that 
 as naturally flow from the text as light from 
 the sun or water from the fountain, stay thee. 
 If Satan therefore objecteth, But thou art 
 not elected, answer, But I am coming, Satan, I 
 am coining; and that I could not be but that 
 the Father draws me; and I am coming to 
 sui-h a Lord Jesus as will in nowise cast me 
 out. Further, Satan, wei*e I not elect the 
 Fattier would not draw me, nor would the Son 
 BO graciously open his bosom to me. I am 
 persuaded that not one of the non-elect shall 
 ever be able to say, no, not in the day of judg- 
 ment, I did sincerely come to Jesus Christ. 
 Ccmie they may, feignedly, as Judas and Simon 
 Ma;.ais did, but that is not our question. There- 
 fore, O tiiou honest-hearted, coming sinner, be 
 not afraid, but come. 
 
 As to the second part of the objection, about 
 sinning the sin against the Holy Ghost, the 
 same argument overthrows that also. But I 
 will argue thus: 
 
 lit. ComiuLC to Christ is by virtue of a special 
 gift of tiie F:ither; but the Father giveth no 
 puch gift to them that have sinned that sin ; 
 therefore thou that art coming hast not com- 
 mitted that sin. That the Father giveth no 
 sueh gift to them that have sinned that sin is 
 evident — 
 
 (1.) Because they have sinned themselves 
 out of God's favour, "they shall never have 
 
 foro-iveness." But it is a special favour of 
 God to give unto a man to come unto Jesus 
 Christ, because thereby he obtained forgive- 
 ness. Therefore he that cometh hath noi 
 sinned that sin. 
 
 (2.) They that have sinned the sin against 
 the Holy Glwst have sinned themselves out of 
 an interest in the sacrifice of Christ's body and 
 blood ; " There remains for such no more sacri- 
 fice for sin." But God giveth not grace to any 
 of them to come to Christ that have no share 
 in the sacrifice of his body and blood. There 
 fore thou that art coming to him hast luX 
 sinned that sin. Heb. x. 26. 
 
 2dly. Coming to Christ is by the special 
 drawing of the Father; "No man cometh to 
 me except the Father, which hath sent me. 
 draw him." But the Father draweth nut him 
 to Christ for whom he hath not allotted for- 
 giveness by his blood ; therefore they that are 
 coming to Jesus Christ have not committed 
 that sin, because he hath allotted them for- 
 giveness by his blood. John vi. 44. 
 
 That the Father cannot draw them to Jesus 
 Christ for v.'hom he hath not allotted forgive- 
 ness of sins, is manifest to sense ; for that would 
 be a plain mockery, a flam, neither becoming 
 his wisdom, justice, holiness, nor goodness. 
 
 3dly. Coming to Jesus Christ lays a man 
 under the promise of forgiveness and salvation ; 
 but it is impossible that he that hath sinned 
 that sin should ever be put under a promise of 
 these. Therefore he that hath sinned that sin 
 can never have heart to come to Jesus Christ. 
 
 4thly, Coming to Jesus Christ lays a man 
 under his intercession, "for he ever liveth 
 to make intercession for them that come." 
 Therefore he that is coming to Jesus Christ 
 cannot have sinned that sin. 
 
 Christ has forbid his people to pray for them 
 that have sinned that sin ; therefore he will 
 not pray for them himself; but he prays for 
 them that come. 
 
 5thly. He that hath sinned that sin, Cliri^l 
 is to him of no more worth than is a man that 
 is dead ; " for he hath crucified to himself :ae 
 Son of God; yea, and hath also counted his 
 precious blood as the blood of an uuliolj 
 thing." Now, he that hath this low esteem ol 
 Christ will never come to him for life ; but Iho 
 coming man has an high esteem of his person, 
 blood, and merits. Therefore he that is com- 
 ing has not committed that sin. 
 
 6thly. If he that has sinned this sin might 
 yet come to Jesus Christ, then must the truth 
 of God be overthrown; which saith in oue 
 
COME AyiJ WELCOiVK Tn J US IS VUlllST. 
 
 Gil 
 
 place, " He hath nevt-r forgiveiic*»," and in 
 unothtT, " I will ill nowise cast him out." 
 Then- tore, that ho may never have forgiveness 
 he shall never have heart to come to Je^us 
 Christ. "It is imjMMsible that such an one 
 sliouUl be reneweti cither to «)r by repentance," 
 NVherefore, never trouble thy head nor heart 
 about tills matter; lie that cometh to JetiUS 
 Christ caiiiKit have sinm-d against the Holy 
 Ghast. 
 
 G. Thy feurs that (.'hrist will not receive thee 
 may arise iVom thine own fully in inventing, 
 yea, in thy chalking out U* (-uid.a way to bring 
 thee home to Jt>sns Christ, isoine souls that 
 are coming to Jt>sus Christ are great torment<irs 
 of themselves uj>on this account ; they conclude 
 that if their coming to Jesus Christ is right, 
 they must ileiils be brought home thus and 
 thus; iLs to instance: 
 
 (1.) Says one, If God be bringing of me to 
 Ji-sus Christ, then will he load me with the 
 guilt of sin till he makes me roar ag:iiii. 
 
 (2.) If Go<i be indetnl bringing me home to 
 Jesus Christ, then must I be ;Lssaulted with 
 dreadful temptations «>f the devil. 
 
 (;i. I If (tml be indeed bringing me to Jesus 
 Christ, then even when I come at him I >liall 
 have wonderful revelations of him. 
 
 This is the way that some sinners appoint 
 for (»o«.l, but perhaps he will not walk therein; 
 yet will he bring them to Jesus Christ. IJut 
 now, becuiLse they come not the way of their 
 own chalking out, therefore they are at a loss. 
 They look for a heavy load and burden, but 
 pi>rhai>s GotI givii* them a sight of their lost 
 (*ondition, and uddeth not that hea^'y weight 
 and bunlen. They lot)k for fearful temptations 
 of Satan, but G<kI sees that yet they are not fit 
 for them, nor is the time come that he should 
 be honoured by them in such a condition. 
 They IcKik for great and glorious revelatiom) of 
 Christ, grace, and mercy, but |)erha{>s G«h| only 
 tiikes the yoke from off their jaws, luid lays 
 meat before them. .\nd now again they arc at 
 a |i»?v-*, yet a-coming to Chri-^t. " I drew them," 
 saith Ctixl, "with tli'> cords of a man, with the 
 bands of love; I took the yoke front oif their 
 jatrs, and laid meat unto them." 
 
 Now, I say, if Go<l brings thee to Christ, 
 and not by tlie way that thou hast ap[M>inted, 
 Uirn thou art at a loss; and for thy In-ing at a 
 loM tliou mny<>rit thank thyrt4df. GihI hath 
 more ways ' •■ knowent of to bring a 
 
 •inner to J' i, but he will not give 
 
 thoc bi'forehand an account by which of Uicni 
 he will bring lhi« '•> < ^ --i-' 
 
 Souiotimeii he hath his ways in the whirlwind, 
 but sometimes the lx»nl is not there. 
 
 If tiod will deal more gently witli tln-e than 
 with otheftt of his children, grudge not at it; 
 refuse not the waters that go S4>ftly, le»i la- 
 bring up to thee tin? wntctM of the rivere strong 
 and many, even theiM) two smoking firebmnds, 
 the devil and guilt of sin. lie saith to I'etei, 
 " Follow me," .Vnd what thunder did Zaecheut 
 hear or see? " Zaccheus, come down," ituitU 
 Christ, "and he came tlowu," (itayn Luke,) 
 "and received him j«)yfully." 
 
 Ihit had Teler or Zae<-heiU( made tlio objoo- 
 tion that thou hast mad*-, ami direeted the 
 Spirit of the Ix)rd as thou hast done, they 
 might have looked long enough U'forc they 
 had found themselves coming to Je.<«u.<t (.'hrist. 
 
 llesides, I will tell ther that the greatnciw 
 of the sense of sin, the hideous roaring of the 
 devil, yea, abundance of revelations, will not 
 prove that (.ioil is bringing thy soul to Jesus 
 Christ, OS Bahuun, Cain, Judtts, and others can 
 witness. 
 
 Further, consider that what thou hast not of 
 these things here thou niayest have another 
 time, and that to tiiy distraction. Wherefore, 
 instead of being discontent because thou art 
 not in the fire, because thou hearest not the 
 sound of the trumpet and alarm of war, " pray 
 that thou enter not into temptation;" yea, 
 come boldly to the throne of grace, and obtain 
 mercy mid fintl grace to lulp in that time of 
 neeil. I's. Ixxxviii. ir»; Matt. xi. -11; Ileb. iv. 
 IG. 
 
 I'oor creature I thou criest. If I were tempted 
 I could come Ik^ter and with more confidence 
 to Jesus Christ. Thou .gayest tliou kiiowest 
 not what. What says Job'.' — "Withdraw thy 
 hand from me, and let not thy dread make me 
 afraid. Then call thou, aii<l I will answer, or 
 let me speak, and answer thou me." It is not 
 the over-heavy load of sin, hut the dlsctjvery 
 of mercy, not the roaring of the devil, but the 
 drawing of the Father, that makes a ma« 
 come to Ji-sus Christ ; I mys<-lf know all iIicat 
 things. 
 
 True, M4imetiineii, yea, most an end, tney thai 
 come to Ji>sus Christ come the way that Ihou 
 deiiirest, the loading, tem]>t«tl way; but the 
 Ix>ni also leails some b^' tlie Mat«-ntor comfort 
 If I was to chiMjse when to go a l<'i 
 to wit, whether I w<>iil<l go it in of 
 
 winter or in ' tit »pring. il 
 
 was a very pr uriiey, lu ; til- 
 
 ing to Christ is, 1 would ehiMMie to go it liirough 
 fire and water ImI----- J «..i.'.i l.-.' fl>.- 1- .i«» 
 
012 
 
 BUyYAN'S COMPLETE WORKS. 
 
 dt;)— bu« I say, if I might choose the time I 
 would choose to go it in the pleasant spring, 
 hecause the way would be more delightsome, 
 the davs lontrer and warmer, the nights shorter 
 and not so "cold. And it is observable that 
 very argument that thou usest to weaken thy 
 •trcngth in the way, that very argument Christ 
 Jefcu-s uscth to encourage his beloved to come 
 lo Iiim : " Arise," saith he, " my love, my fair 
 oue, and come away ; (why ?) for, lo, the winter 
 is j-a-st, the rain is over and gone, the flowers 
 api)far in the earth, the time of the singing of 
 birds is come, and the voice of the turtle is 
 heard in the land. The fig tree putteth forth 
 her green figs, and the vine, with her tender 
 grapes, giveth a good smell. Arise, my love, 
 my fair one, and come away." 
 
 Trouble not thyself, coming sinner; if thou 
 .secst thy lost condition by original and actual 
 sin, if thou seest thy need of the spotless 
 righteousness of Jesus Christ, if thou art will- 
 ing to be found in him and to take up thy 
 cross and follow him, then pray for a fair wind 
 and good weather, and come away. Stick no 
 longer in a muse and doubt about things, but 
 come away to Jesus Christ. Do it, I say, lest 
 thou tempt God to lay the sorrows of a travail- 
 ing woman upon thee. Thy folly in this thing 
 may make him do it. Mind what follows: 
 "The sorrows of a travailing woman shall 
 come upon him. (Why?) He is an unwise 
 sou ; so he should not stay long in the place of 
 the breaking forth of children." 
 
 7. Thy fears that Christ will not receive thee 
 may rise from those decays that thou findest in 
 thy soul, even while thou art coming to him. 
 Some even as they are coming to Jesus Christ 
 do find themselves grow worse and worse; and 
 tliis is indeed a sore trial to the poor coming 
 sinner. 
 
 To explain myself: There is such an one 
 coming to Jesus Christ who, when at first he 
 l)egan to look out after him, was sensible, af- 
 fectionate, and broken in spirit, but now is 
 grown dark, senseless, hard-hearted, and in- 
 clining to neglect spiritual duties, &c. Be- 
 "■idcH, he now finds in himself inclinations to 
 unbelief, atheism, bla.sphemy, and the like; 
 now he finds he cannot tremble at God's word, 
 !iis judgments, nor at the apprehension of 
 hell-fire: neither can he, a.s he thinketh, be 
 sorry for these things. Now this is a sad dis- 
 l>eMsation. The man under the sixth head 
 complaineth for want of temptations, but thou 
 iiast enough of them ; art thou glad of them, 
 tempted, coming sinner? They that never 
 
 were exercised with them may think it a fine 
 thing to be within the rage, but he that is there 
 is ready to sweat blood for sorrow of heart and 
 to howl for vexation of spirit. 
 
 This man is in the wilderness among wild 
 beasts. Here he sees a bear, there a lion, 
 yonder a leopard, a wolf, a dragon ; devils of 
 all sorts, doubts of all sorts, fears of all sorts 
 haunt and molest his soul. Here he sees 
 smoke, yea, some fire and brimstone, scattered 
 upon his secret places ; he hears the sound ol 
 an horrible tempest. 
 
 O ray friends, even the Lord Jesus, that 
 knew all things, even he saw no jjleasure in 
 temptations, nor did he desire to be with them ; 
 wherefore one text saith, "he was led," and 
 another, "he was driven," of the Spirit into 
 the wilderness to be tempted of the devil. 
 
 But to return: Thus it happeneth some- 
 times to them that are coming to Jesus Christ. 
 A sad hap indeed! One would think that he 
 that is flying from wrath to come has little 
 need of such clogs as these ; and yet so it is, 
 and woeful experience proves it. The Church 
 of old complained that her enemies overtook 
 her between the straits, just between hope and 
 fear, heaven and hell. 
 
 This man feeleth the infirmity of his flesh; 
 he findeth a proneness in himself to be despe- 
 rate. Now he chides with God, flings and 
 tumbles like a wild bull in a net, and still the 
 guilt of all returns upon himself, to the crush- 
 ing of him to pieces. Yet he feeleth his heart 
 so hard that he can find, as he thinks, no kind 
 falling under any of his miscarriages. Now 
 he is a lump of confusion in his own eyes, 
 whose spirit and actions are without order. 
 
 Temptations serve Christians as the shep- 
 herd's dog serveth the silly sheep; that is, 
 coming behind the flock, he runs upon it, 
 pulls it down, worries it, wounds it, and griev- 
 ously bedabbleth it with dirt and wet in the 
 lowest places of the furrows of the field, and 
 not leaving it until it is half dead, nor then 
 neither, except God rebuke. 
 
 Here is now room for fears of being cast 
 away. Now I see I am lost, says the sinner. 
 This is not coming to Jesus Christ, says the 
 sinner: such a desperate, hard, and wretched 
 heart as mine is cannot be a gracious one, 
 saith the sinner. And bid such an one be 
 better, he says, I cannot, no, I cannot. 
 
 Question. But what will you say to a soul in 
 this condition? 
 
 Answer. I will say that temptations have at- 
 tended the best of God's people: I will say 
 
COME AND WELCOME TO JESUS CHRIST. 
 
 G13 
 
 chat temptations come to do us good; and I book of Psalms, and that of the Lamentations. 
 will say also that there is a difference betwixt And remember, further, that Christ himself 
 growing worse and worse, and thy seeing more wiw tomptod to bliLsplu mo, to worship the 
 clearly h(»w bad thou art. ! devil, and to munhr himself, (temptations 
 
 There is a man of an ill-favoured counte- | worse than whieh thou canst hardly be ovei^ 
 nance who hath too high a conceit of his 
 beauty, and wunting the l>enetit of a ghL><s, he 
 9till stands in his own conceit; at l^nt a limner 
 i." sent unto him who draweth his ill-favoure<l 
 face to the life; now, looking thereon, he begins 
 :o be convinced that he is not lialf so haml- 
 Ronie as he thought he wa.H. Coming sinner, 
 thy temjitations are these painters; they have 
 drawn out thy ill-favoure«l heart t«> the life 
 and have .set it before thine eyew, atid now 
 thou sei-st how ill-favoure<l thou art. 
 
 Hezekiah \\>\a a giM)d man, yet when he lay 
 sick (for aught I know) he had somewhat too 
 g<KKl an opinion of his heart; and, for aught I 
 know also, the Lord might upotj hi;* recovery 
 leave iiim to a temptation, that he might better 
 know all that was in his heart. 
 
 .\husl we are sinful out of meiusure, but see 
 it not to the full until an hour of temptation 
 comes. Hut when it comes, it doth as the 
 painter doth, draw out our heart to the life; 
 yet the sight of what we are should not keep 
 us from coming to Jesus Christ. 
 
 There are two ways by which God lets a man 
 into a sight of the naughtiness of his heart: 
 one is by the light of the word and Spirit of 
 God, the other is by the temptations of the 
 devil. Hut by the first we see our naughti- 
 ness one way, and by the .second, another. 
 Hy the light of the word and Spirit of God 
 Uiou hast a sight of thy naughtines.s, and by 
 the light of the sun thou hsi^t a sight of the 
 ■potft and deHlements that are in thy house or 
 raiment; which light givi-s thee to sev a neces- 
 sity of clciinsing, but makrth not the l>lemishes 
 
 spread more abominably. Hut when Satan 
 V <me)«, when he tempts, he puts life and rage 
 into our sins, and turns them, as it were, into 
 «o many (h'vils within us. Now, like prison- 
 er*, they attempt to break through the prison 
 of our bfxly: they will attempt to get out a' 
 our eyes, mouth, ears, any ways, to the scamhil 
 of the go«tp«l and reproach of religion, to the 
 darkening of our evidences and damning of 
 our aouUi. 
 
 But I shall say, as I ' ! ' ' re, thU hiw oft- 
 
 UM lM>en the lot of I :.|e. And "nn 
 
 will not suffer '.hcc to bo tempted aitovc wha* 
 thou nrt 'b!.. ' s.... it... »u,-.L ..f F-.J. i».. 
 
 taken with.) Hut he was hinleM, that is true. 
 And he is thy Saviour, and that is as true- 
 Yea, it is as true also that by his Uing lempttd 
 he became the con(|ueror of the tempter and « 
 BUccourer of tlumo that are tempted. 
 
 Quf.itiitn. Hut what should Ix; the reason 
 that .some that are coming to (.'hrisl should be 
 so lamentably ciusl down and buffcle<l with 
 temptations? 
 
 A>t»irrr. It may be for several caust < 
 
 L Some that are coming to Christ cannot Ik* 
 persuaded until the temptation comes that 
 they are so vile ilh the Scripture Miith ih«y 
 are. True, they see so much of their wretch- 
 edness as to drive them to Christ, but there 
 is an over and above of wickedneioi whirb 
 they see not. Peter little thought that he htwi 
 had cupiing, and swearing, and lying, and an 
 inclination in his heart to deny his .Master, 
 before the temptation eame, but when that in- 
 deed came upon him, then he found it thnrc 
 to his sorrow. 
 
 2. Some that are coming to Jesua Christ are 
 too much affected with their own graces, aiid 
 loo little taken with Christ's pers4»n ; wbere- 
 fore God, to take them off from doting on their 
 own jewels, and that tiny ini;;lit l<M)k more to 
 the person, umlertaking, and nterits of his tvm, 
 plunges them into the ditch by temptations. 
 And this I take to Itc the meaning of Jub. 
 "If I wjush me," saith he, "with snow-water, 
 and make myself never so clean, yet wilt thou 
 plunge me in the ditch, and mine own clothe* 
 shall abhor me." Job bail In-en a little loo 
 much tampering with his own gructm, and set- 
 ting his exeellencies a little too high. Hut by 
 that the temptations «.■••■ . f..l..l v. .11 find hiiu 
 better taught. 
 
 Yea, Ct«Kl doth ofttin»es, iv. n i.r mis thing, 
 ns it were, take our graces fnmi un, and iu 
 ■ almost tpiite to ounn-lvi^ and to the 
 , that wc may learn not to love (he 
 picture nu»re than the person of hi* ."^m. Se* 
 how he dealt with them in '!>• I'.'" 1 I*/, li.l 
 and the 2d of llosea. 
 
 " !" ' 1 thitu baj«t !>.■. II t'l'..', ;4iu 11 
 
 III bnither, t4> eon<l<'iiiii tli\ Ir-'thcr, 
 
 a |x>or tempttnl p .10 
 
 wn tla* pride of t! :he 
 
 |o<»se uimn th- • • •"■• 
 
 ..ir w*i-ik • 1 '''rf 
 
314 
 
 BUN VAN'S COMPLETE WORKS. 
 and an haughty spirit before 
 
 destruction 
 fall." 
 
 4. It may be thou hast dealt a little too 
 roughlv will) those that God hath this way 
 wounded, not considering thyself lest thou also 
 be tempted ; and therefore God hath suffered 
 it to come unto thee. 
 
 5. It m:iy be thou wast given to slumber and 
 dlccf, and therefore these temptations were 
 gent to awake thee. You know that Peter's 
 femjitation came upon him after his .sleeping; 
 then, instead of watching and praying, then 
 he denied, and denied, and denied his Master. 
 
 6. It may be thou hast presumed too far and 
 stood too much in thine own strength, and 
 therefore is a time of temptation come upon 
 thee. This was also one cause why it came 
 upon Peter: "Though all men forsake thee, 
 yet will not I." Ah! that is the way to be 
 tcm])ted indeed! 
 
 7. It may be God intends to make thee wise 
 to speak a word in season to others that are 
 aOlicted, and therefore he sufFereth thee to be 
 tempted. Christ was tempted that be might 
 be able to succour them that are tempted. 
 
 8. It may be Satan hath dared God to suffer 
 him to tempt thee, promising himself that if 
 he will but let him do it thou wilt curse him to 
 his face. Thus he obtained leave against Job; 
 wherefore take heed, tempted soul, lest thou 
 provost the devil's saying true. 
 
 9. It may be thy graces must be tried in the 
 fire, that that rust that cleaveth to them may 
 be taken away, and themselves proved, both 
 before angels and devils, to be far better than 
 the gold that perisheth ; it may be also that thy 
 graces are to receive special praises, and hon- 
 our, and glory at the coming of the Lord Je- 
 sus (to judgment) for all the exploits that thou 
 Ijast acted by them against hell and its infer- 
 nal crow in the day of thy temptation. 
 
 10. It may be God would have others learn 
 by thy sighs, groans, and complaints under 
 temptatir)ns to beware of those sins for the 
 sake of which thou art at present delivered to 
 the tormentors. 
 
 Irtut to conclude this: put the worst to the 
 worst, (and then things will be bad enough;) 
 .«uppo.se that thou art to this day without the 
 grace of Goil, yot thou art but a miserable 
 creature, a sinner that has need of a blessed 
 Saviour; and the text presents thee with One 
 M good and kind as heart can wish, who 
 also for thy encouragement saith, "and him 
 that conieth to me I will in nowise cast 
 out." 
 
 To come therefore to a word of application. 
 
 Is it so that they that are coming to Jesua 
 Christ are ofttimes heartily afraid that Jesus 
 Christ will not receive them? Then this 
 teacheth us these things : 
 
 1. That f;iith and doubting may at the same 
 time have their residence in the same soul. 
 " O thou of little faith ! wherefore didst thou 
 doubt?" He saith not, O thou of no faith ! 
 but O thou of little faith ! because he had a 
 little faith in the midst of his many duubts. 
 The same is true even of many that are com- 
 ing to Jesus Christ : they come, and fear they 
 come not, and doubt they come not. When 
 they look upon the promise or a word of en- 
 couragement by faith, then they come ; when 
 they look upon themselves or the difficulties 
 that lie before thera, then they doubt. Bid 
 me come, said Peter ; Come, said Christ. So 
 he went out of the ship to go to Jesus, but 
 his hap was to go to him upon the water; 
 there was the trial. So it was with the poor 
 desiring soul. Bid me come, says the sinner ; 
 Come, says Christ, and I will in nowise cast 
 thee out. So he comes, but his hap is to come 
 upon the water, upon drowning difficulties ; if 
 therefore the wind of temptation blows, the 
 waves of doubts and fears will presently arise, 
 and this coming sinner will begin to sink if he 
 has but little faith. 
 
 But you shall find here in Peter's little faith 
 a twofold act — to wit, coming and crying. 
 Little faith cannot come all the way without 
 crying. So long as its holy boldness lasts, so 
 long it can come Avith peace, but when it is so 
 it can come no farther, it will go the rest of the 
 way with crying. Peter went as far as his little 
 faith would carry him : he also cried as far as 
 his little faith would help, " Lord, save me, I 
 l')eri3li !" And so, with coming and crying, he 
 was kept from sinkijig, though he had but a lit- 
 tle faith. " Jesus stretched forth his hand, and 
 caught him, and said unto him, O thou of little 
 faith! wherefore didst thou doubt?" 
 
 2. Is it so that they that are coming to Jesus 
 Christ are ofttimes heartily afraid that Jesus 
 Christ will not receive them ? Then this shows 
 us a reason of that dejection and those castings 
 down that very often we perceive to be in them 
 that are coming to Jesus Christ. Why, it is 
 because they are afraid that Jesus Christ will 
 not receive them. The poor world, they mock 
 us because we are a dejected people — I mean, 
 because we are sometimes so — but they do 
 not know the cause of our dejection. Could we 
 be persuaded, even then when we are dejected. 
 
COME AND WELCOME TO JESUS CHHIsT. 
 
 G15 
 
 that Josus Christ would indeed receive us, it 
 would make us Hy over their heads, and would 
 put iimre }j;ladness into our hearts than in the 
 time in which their corn, wine, and oil in- 
 creo-Sfs. IN. iv. 
 
 which ia feeble and weak he turneii ;u>ide, but 
 let it rather be healed. 
 
 III. I come now to the next ol>j*ervation, 
 and shall speak a little to that to wit, that 
 Je^ujt Christ would not have them that in Inith 
 
 3. Is it »o that they that are coming to Jesus i are coming to him once think that he will cautt 
 
 Christ are ofltime^ heartily afraid that he will 
 not receive them? Then thin shows that they 
 that arv lotning to Jtsus Christ are an awaken- 
 ed, hcn^iiilr, considering people, for fear eometh 
 from sense and consideration of things. Tiny 
 aresensihlt (»f sin, sensible of the curse tlue 
 thereto; they are also sensible of the glorious 
 majesty of (ii>d, and of what a bU's.scd, bk-ssed 
 thing it U to be receive*! of Jesun Christ. The 
 glory of heaven and the evil of win, these 
 things they consider and are sensible of. 
 "When I ri'mcnd)er I am afraid: when I con- 
 sider I ant afraid." 
 
 These things dash their spirits, being awake 
 and sensible. Were they dead, like other 
 men, they would not be afllicted with fear a» 
 they are; for dead men fear ntit, feel not, care 
 nut, but the living and sensible man, he it is 
 that is ot'ttimes heartily afraid that Jesus Christ 
 will not receive him. I .say, the dead and 
 scnselc-^j are not distre,s.«»ed: they presume, 
 they are groundles.sly confident. Who so bold 
 a;) blind Bayiini? Thexe indeed should fear 
 
 V are not coming to 
 
 I, the fire, the pit, 
 
 <1 that are 
 
 - : " How 
 
 neglect so great sulva- 
 
 ,t w, ri... ,,( iliiiigH, and 
 
 and I>e afrsiid b> 
 Je^us ( 'hri«t. < 
 
 tili- w 
 
 prcpiu 
 
 shall we i'sca|>c if we 
 tion?" Hut th.v u . 
 cannot fear. 
 
 Is it so t!. ' ' - 
 
 iirist are ' 
 not receive llu io.' linn 
 Christians to pity ond pra 
 You know the heart of a stranger, lor vou 
 yourselves were strangers in the land of l*Ig}'pt. 
 You know the fears, the doubts, the terrors that 
 take hold on them, for t! ' 
 I'.ok hold on y..n. Wh.-r 
 for them, • 
 iciiilt hath 
 
 f G>d hath overtaken them; |m . 
 
 ure within thesight of hell-fire, and i 
 
 goine thither is burning hot within their hrarts. 
 
 i druMit 
 it of th» 
 1 up tiie path for tiiem, take tif 
 ....... ulucks out of the * (^ '■ -' th^l 
 
 them out. 
 
 The text is full of this. "Antl him that 
 conieth to me I will in nowise «-ast nut." Now 
 if he saith, I will not, he wnuld not have ua 
 think he will. 
 
 This is yet farther nuinifitit by thra« con- 
 sideratioii.s : 
 
 1. Christ Jesus diil forbid even them that aa 
 yet were not coming to him once to think him 
 such an one. " I)o not think," said he, "that 
 I will accuse you to the Father." 
 
 These, as I saicl, w< f ^\>rv 
 
 not coining to him, fill ittle 
 
 before. And ye will not come to me; for the 
 respect they had to the honour of men kept 
 them back. Yet, I say, Jesus Christ gives 
 them to understand that though he might 
 justly reject them, yet he would not. but bids 
 them not once to think that In 
 them to the Father. Now, not i 
 Christ) is to plead for, for Chri-*! in tliese 
 things staniLt not neuter between the Father 
 and sinners. So, then, if Jesus Christ would 
 not have them think that yet will not come to 
 him that he will nceu.se them, then he would 
 not that they should t! < are 
 
 coming to him: " An-! ■ me 
 
 1 will in nowi.se cast (tut." 
 
 2. When the woman taken in uiluller\' (even 
 in the very act) was brought before Jcsua 
 Christ, he so carrietl it lH)th by words and ac- 
 tioiiH that he evidently enouirh made it matii- 
 
 Mich 
 
 .Iit4l 
 
 the world. 
 
 Wherefore, when they liatl set her before 
 him, and had laid to her charge the heinous 
 fact, he sto<i|ted down and with his flnger 
 wrote UfNtn the gniiind u.h thou;;h he heard 
 
 contim. 
 
 .. Aiul 
 . nt to r. • 
 
 thee; , 
 
 V..r 
 
 nil 
 
 frum 
 
 >rr(d the fiiet. but 
 
616 
 
 BUNTAN'S COMPLETE WORKS. 
 
 he would not condemn the woman for the sin, 
 because that was not his office. " He was not 
 Bent into the world to condemn the world, 
 but that the world through him might be 
 saved." Now if Christ, though urged to it, 
 would not condemn the guilty woman, though 
 she w;is far at present from coming to him, he 
 would n<jt that they should once think that he 
 will cast them out that in truth are coming to 
 him: "And him that cometh to me I will in 
 nowise cast out." 
 
 3. Christ plainly bids the turning sinner 
 come and forbids him to entertain any such 
 thoughts as that he will cast him out. " Let 
 the wicked forsake his way, and the unright- 
 eous man his thoughts, and let him turn unto 
 the Lord, and he will have mercy upon him, 
 and to our God, for he will abundantly 
 pardon." 
 
 The Lord, by bidding the unrighteous for- 
 sake his thoughts, doth in special forbid, as I 
 have said — viz., those thoughts that hinder the 
 coming man in his progress to Jesus Christ — 
 his unbelieving thoughts. 
 
 Therefore he bids them not only forsake his 
 ways, but his thoughts; "Let the sinner for- 
 eake his ways, and the unrighteous man 
 his thoughts." It is not enough to forsake 
 one if thou wilt come to Jesus Christ, because 
 the other will keep thee from him. Sup- 
 pose a man forsake his wicked ways, his de- 
 bauched and filthy life, yet if these thoughts 
 that Jesus Christ will not receive him be en- 
 tertained and nourished in his heart, these 
 thoughts will keep him from coming to Jesus 
 Christ. 
 
 Sinner, coming sinner, art thou for coming 
 to Jesus Christ? Yes, says the sinner. For- 
 sake thy wicked ways then. So I do, says the 
 sinner. Why comest thou then so slowly? 
 liecause I am hindered. What hinders? Has 
 God forbidden thee ? No. Art thou not will- 
 ing to come fiister? Yes, yet I cannot. Well, 
 prithee be plain with me, and tell me the 
 reason and ground of thy discouragement. 
 Why, says tlie sinner, though God forbids me 
 not, and though I am willing to come foster, 
 yet there naturally ariseth this and that and 
 the other thought in my heart, that hinders 
 my speed to Jesus Christ. Sometimes I think 
 I am not chosen ; sometimes I think I am not 
 called ; sometimes I think I am come too late; 
 and sometimes I think I know not what it is 
 to come. Also one while I think I have no 
 grace; and then, again, that I cannot pray; 
 »nd then, again, I think I am a very hypo- 
 
 crite. And these things keep me from coming 
 to Jesus Christ. 
 
 Look ye now, did I not tell you so? There 
 are thoughts yet remaining in the heart, even 
 of those who have forsaken their wicked ways ; 
 and with those thoughts they are more plagued 
 than with any thing else, because they hinder 
 their coming to Jesus Christ, for the sin of 
 unbelief (which is the original of all tlese 
 thoughts) is that which besets a coming sinner 
 more easily than do his ways. 
 
 But now, since Jesus Christ commands thee 
 to forsake these thoughts, forsake thr.m, 
 coming sinner; and if thou forsake them not, 
 thou transgressest the commands of Christ, 
 and abidest thine own tormentor, and keep- 
 est thyself from establishment in grace. " If 
 ye will not believe, ye shall not be estab- 
 lished." 
 
 Thus you see how Jesus Christ setteth him- 
 self against such thoughts that any way dis- 
 courage the coming sinner, ajid thereby truly 
 vindicates the doctrine we have in hand — 
 to wit, that Jesus Christ would not have 
 them that in truth are coming to him once 
 think that he will cast them out. " And him 
 that cometh to me I will in nowise cast out." 
 
 I come now to the reasons of the obser- 
 vation : 
 
 1. If Jesus Christ should allow thee once to 
 think that he will cast thee out, he must allow 
 thee to think that he will falsify his word, for 
 he hath saicT, " I will in nowise cast out." But 
 Christ would not that thou shouldst count 
 him as one that will falsify his word, for he 
 saith of himself, " I am the truth ;" therefore 
 he would not that any that in truth are coming 
 to him should once think that he will cast 
 them out. 
 
 2. If Jesus Christ should allow the sinner 
 that in truth is coming to him once to think 
 that he will cast them out, then he must 
 allow, and so countenance, the first appear- 
 ance of unbelief; the which he countetli his 
 greatest enemy, and against which he lias bent 
 even his holy Gospel. Therefore Jesus Christ 
 would not that they that in truth are coming 
 to liim should once think that he will cast 
 them out. 
 
 3. If Jesus Christ should allow the coming 
 sinner once to think that he will cast him out, 
 then he must allow him to make a question 
 whether he is willing to receive his Father's 
 gift, for the coming sinner is his Father's 
 gift; as also says the text; but he testifieth, 
 " All that the Father giveth him shall come 
 
COME AND WELCOME TO JESUs\BrUST. 
 
 617 
 
 to him ; and him that coiueth he will in no- 
 wise cast out." Therefore Jesus Christ wouM 
 not have him that in truth is coming to him 
 once to think that ho will cast him out. 
 
 4. If Jesus Christ shoulil aUow them once to 
 tliink that iiuleed are coming to him that he 
 will oust them out, he must allow them to 
 tliiiik that he will despise and reject the 
 drawing of his Father ; for no man can come 
 to him but whom the Father draweth. But it 
 would be high blasphemy and damnable wick- 
 edness once to imagine thus. Therefore, Jesus 
 Christ would not have him that cometh once 
 think that he will cast him out. 
 
 .') If Jesus Christ should allow those that 
 indeed are coming to him once to think that 
 he will CADt them out, he must allow them to 
 lliink that he will be unfaithful to the trust 
 and charge that his Father hath committed to 
 him; which is to .save and not to lo.se any 
 thing of that which he hath given unto him 
 to save. Hut the Father hath given him 
 a charge to save the coming sinner; therefore 
 it cannot be that he should allow that such 
 an one should once think that he will cast 
 him out. 
 
 (5. if Jesus Christ should allow that they 
 should once think that are coming to him that 
 he will cast them out, then he must allow 
 them to think that he will be unfaithful to 
 his otlicc of priesthood; for as by the first 
 part of it he paid price for and ransomed 
 souls, »o by the second part thereof he con- 
 tinually maketh interei>:^-<iion to (Jod for them 
 that come. Hut he cannot allow us to ques- 
 tion his faithful execution of his prii>stho(Ml, 
 therefore he cannot allow us once to think 
 tiiat the coming sinner shall bo oust out. 
 
 7. If Jesus Christ should allow us once to 
 think that the coming sinner shall be cast out, 
 then he must allow uh to i|uestion his will, or 
 power, or merit to .sjive. Hut he cannot allow 
 us once to question any of these; therefore not 
 once to think that the coming sinner shall be 
 cost out. 
 
 [1.) He cannot allow us to qu<^4tion his will, 
 for he iuiitli in the text, " I will in nowise cast 
 out." 
 
 I'J.) He cannot allow us to (|uestion his 
 power, for the Uoly GlioHt saith ho 'A able to 
 «ave to the uttermost them that come. 
 
 (3.) Ho cannot allow ut to question his 
 merit, for the blo^xl of Chri-i ; the 
 
 comer from all i«in ; tliert-fore h' I'.low 
 
 that h*' that is coming to him should once 
 think tiiiit iw will ca.tt tli'-m oiiL. 
 
 8. If JesuH Christ woulj a\KmjJi*'icoming 
 sinner onco to think that ho will east him out, 
 he must allow him to give the lie to the man- 
 ifest testimony of the Father, .S»n. and Spirit; 
 yea, to the whole (.Sospel contained in Mohch, 
 the Prophets, the book of Hsahns. and that 
 commonly called the New Testament. Hut h« 
 cannot allow of thiti; therefore not that the 
 coming sinner shouiii once think ho will uut 
 him out. 
 
 1). La-Htly, if Jexus Christ should allow him 
 that is coming to him once to think that he 
 will east him out, he nuHt allow him to ques- 
 tion his Father's oath, which he in truth and 
 righteousin>.< hath taken, that they might have 
 a strong consolation who have fhd for refuge 
 to Jesus Christ. But ho cannot allow this; 
 therefore he cann(»t allow that tlie c«»ming sin- 
 ner should once think that he will east hinnmU 
 
 I come now to make some general u.hc and 
 application of the wh>le, and so to draw 
 towards a conclusion : 
 
 I. The first use, a use of information ; and it 
 informeth ua that men by nature are far off 
 from Christ. 
 
 Let me a little improve this use by speaking 
 to these three (|Uestioiis: 
 
 1. Where is he that is not coming to Je»ua 
 Christ? 
 
 2. What is he that is coming to Jesiu 
 Christ? 
 
 8, Whither is he to go that cometh not to 
 Jesus Christ? 
 
 First. Where is he? 
 
 AiiJtwer. 1. He is far from God, he is without 
 him, even alienated from him, both in his un- 
 derstanding, will, allections, and conscience. 
 
 2. He is far from Jesus Christ, who is the 
 only deliverer of men from hell-fire. 
 
 3. He is far from the work of the Holy 
 Ghost, the work of regeneration and a second 
 creation, without which no man shall "ev the 
 kingdom of heaven. 
 
 4. He is far from being rightooiu — that 
 righteousness that should make him accept- 
 able in GfKl's sight. 
 
 T). He is under the power and dominion of 
 sin ; sin reigneth in and over him; it dwilleth 
 in ever)' faculty of his s<iul and memU'r of hia 
 body, iw) that from head to foot there is oo 
 place clean. 
 
 6. Ho is in the pcst-houso with Uixiah. and 
 
 cxcluil' i ' ' '■'*. 
 
 7. Hi in 
 
 tlic gzdl of bittcrneiiH and lu iho buuJ uf in* 
 
 i'luity." 
 
618 
 
 BUNYAN'S COMPLETE WORKS. 
 
 8. He is in sin, in the flesh, in death, in the 
 snare of the devil, and is taken captive by him 
 at his will. 
 
 9. Hf is under the curse of the law, and the 
 devil." dwell in him and have the mastery of 
 him. 
 
 10. He is in darkness, and walketh in dark- 
 ness, and knows not whither he goes, for dark- 
 ness lias blinded his eyes. 
 
 11. He is in the broad way that leadeth to 
 destruction, and, holding on, he will assuredly 
 go in at the broad gate, and so go down the 
 stairs to hell. 
 
 Secondly. What is he that cometh not to 
 Jesu.r. Christ? 
 
 1. He is counted one of God's enemies. 
 
 2. He is a child of the devil and of hell ; for 
 the devil begat him as to his sinful nature, and 
 hell must swallow him at last, because he com- 
 eth n./t to Jesus Christ. 
 
 3. He is a child of wrath, an heir of it; it is 
 his portion, and God will repay it him to his 
 face. 
 
 4. Ho is a self-murderer ; he wrongeth his 
 own soul, and is one that loveth death. 
 
 5. He is a companion for devils and damned 
 men. 
 
 Thirdly. Where is he like to go that cometh 
 not to Jesus Christ? 
 
 1. He that cometh not to him is like to go 
 farther from him, for every sin is a step farther 
 from Je-sus Christ. 
 
 2. As he is in darkness, so he is like to go 
 on in it ; for Christ is the Light of the world, 
 and he that comes not to him walketh in dark- 
 ness. 
 
 3. He is like to be removed at last as far 
 from God and Christ, and heaven, and all fe- 
 licity as an infinite God can remove him. 
 
 But, secondly. This doctrine of coming to 
 Christ informeth us w^here poor destitute sin- 
 ners may find life for their souls, and that is in 
 Christ. This life is in his Son-; he that hath 
 the Son iiath life. And again, " Whoso find- 
 eth me liadeth life, and shall obtain favour of 
 the Lord." 
 
 Now, for further enlargement, I will also 
 here propound three more questions: 
 
 1. What life is iu Christ? 
 
 2. Who may have it? 
 
 3. Upon what terms? 
 
 First. What life is in Jesus Christ? 
 
 1. There is justifying life iu Christ. Man 
 oy sin is dead in law, and Christ only can de- 
 liver him by his righteousness and blood from 
 this death into a state of life ; " For God sent 
 
 his Son into the world, that we might live 
 through him ;" that is, through the righteous- 
 ness which he should accomplish and the 
 death that he should die. 
 
 2. There is eternal life in Christ — life that 
 is endless, life for ever and for ever. "He 
 hath given us eternal life, and this life is in 
 his Son." 
 
 Now, justification and eternal salvation 
 being both in Christ, and nowhere else to be 
 had for men, who would not come to Jesus 
 Christ? 
 
 Secondly. Who may have this life ? 
 
 I answer, poor, helpless, miserable sinners. 
 Particularly — 
 
 1. Such as are willing to have it: "Wlioso- 
 ever w-ill, let him take of the water of life." 
 
 2. He that thirsteth for it : "I will give him 
 that is athirst of the fountain of the water of 
 life." 
 
 3. He that is weary of his sins : " This is the 
 rest whereby you may cause the weary to rest, 
 and this is the refreshing." 
 
 4. He that is poor and needy: "He shall 
 spare the poor and needy, and shall save the 
 souls of the needy." 
 
 5. He that foUoweth after him, crieth for 
 life : " He that follows me shall not walk in 
 darkness, but shall have the light of life." 
 
 Thirdly. Upon what terms may he have 
 this life?" 
 
 Answer. Freely. Sinner, dost thou hear? 
 Thou mayest have it freely. Let him take of 
 the water of life freely. I will give him of the 
 fountain of the water of life freely ; " And 
 when they had nothing to pay, he freely for- 
 gave them both." 
 
 Freely, without money or without price. 
 " Ho ! every one that thirsteth, come ye to the 
 waters ; and he that hath no money, come, buy 
 and eat : yea, come, buy wine and milk, with- 
 out money and without price." 
 
 Sinner, art thou thirsty? art thou weary? 
 art thou willing? Come, then, and regard not 
 your stuff, for all the good that is in Christ is 
 offered to the coming sinner without money 
 and without price. He has life to give away to 
 such as want it and that have not a penny to 
 purchase it ; and he will give it freely. Oh, 
 what a blessed condition is the coming sin- 
 ner in ! 
 
 But, thirdly. This doctrine of coming to 
 Jesus Christ for life informeth us that it is to 
 be had now'here else. Might it be had any- 
 where else, the text and Him that sj)oke it 
 would be but little set by ; for what great mat- 
 
COME AND WELCOME TO JESUS CJJKJST. 
 
 619 
 
 tcr is thoro in "I will in nowiae cast out" if 
 anotlicr uUhhI by that would receive them? 
 lUit here appears the glory of Christ, that none 
 but he can nave. And here appear>i his love, 
 that thou<^'h none can save but he, yet he is 
 not coy in savint;. " Ihit him that cometh to 
 ine," Huith he, '* 1 will in nowise oust out." 
 
 That none cjin save but Jcaua Christ is cvi- 
 d.'nt fri>ni Aet«iv. 12: " Neither is there sal- 
 vuticn in any other; and he hath given us 
 eternal life, and this life is in his Son." If 
 life could have been ha«l anywhere else, it 
 should have been in the law ; but it is not in 
 the law, for by the deeds of the law no man 
 livinj? shall bo justified — then no life. 
 
 'I' .• life is nowhere to be had but in 
 
 But why would Gml so order it 
 -iiould be had nowhere else but in 
 Jesus Christ? 
 
 Anncfr. There is reason I'l- ii nti.l tl at 1i .th 
 
 with respect to Gotl and i; 
 
 First, with respect to Cinu. 
 
 1. That it mijrht be in a way of justice as 
 
 well ns nu-rcy : and in a way of justice it could 
 
 not have been if it had not beon by Christ, 
 
 because he, and he only, was able to answer 
 
 the demund of the law, and give for sin what 
 
 the justice thereof re«juired. All angels had 
 
 ' 'uxl down to hell for ever had that 
 
 . laid upon them for our sins which 
 
 .\.w i.tid UjH>n Jexus Christ; but it was laid 
 
 ipon him, and he bare it and answered the 
 
 ■onalty, and retleemcil hia people from under 
 
 t, with that satisfaction to divine justice that 
 
 • iod himself doth now proclaim that ho is 
 
 ' il and jii-' ivc us if by faith we 
 
 -. .Mitiir" f . id tru-st to what he 
 
 ii.i- •: 
 
 J.I 1)6 by Jestis Christ, that God 
 
 night be adored and magnified for finding out 
 
 ;his way. Thin Ls the Lord's doings, that in 
 
 all' things he might be glorified through Jcmus 
 
 n.i;-' i. i. 
 
 :; i '.y .Tf«^ii« Diri-t, thnt Hf»» mipht 
 
 W a: ■ 
 llie I . 
 heart, and for them that others care not for. 
 
 4. Life must be in Christ, to cut '"^' ' • 
 from the li|ks of men. This also i 
 I- 1. 
 
 , life must bo in Jesua Christ with 
 r.-; •• '. '■• us. 
 
 1. 1 :i.u we might have it u|M>n thr> eusic^tl 
 t. rtn-^ — to wit, fr«?ly, m a gift, nt»t as w;ij;i-^. 
 Was it io hb Moscm's hand wo •hould hardly 
 
 conie at it. Was it in the people's band we 
 should pay soundly for it. But, thanks be to 
 (t<Kl! it is in Christ, laid up in him, and by 
 him to be communicated t .pon i-a>y 
 
 terms, even to receiving, . _ . and em- 
 bracing with thanksgiving, as tbe bcriptures 
 jdainly declare. 
 
 2. Life is in Christ for us, that it might not 
 be upon BO brittle a founduliofi as indcitl it 
 wf>uld had it been anywhere else. The law 
 itself is weak bccausu of us as to tliin; but 
 Christ is a trieil stone, a sure foundation, one 
 that, will not fail to bear thy burden and to 
 receive thy soul, coming sinner. 
 
 3. Life is in Christ, that it might Im> sure to 
 all the si'cd. Alas! the best of us, was life left 
 in our hands, to be sure we should loifcit it 
 over, ami over, and over; or, was it in any 
 other hand, we should, by our often backslifi* 
 ings, HO oilend him that at hist he would shut 
 up his bowels in everlasting displeasure against 
 U.S. But now it is in Chri.st; it is with one 
 that can pity, pray for, pardon, yea, multiply 
 pardons ; it is with one that can have compas- 
 sion upon us when we are out of the way, with 
 one that hath a heart to fetch us again when 
 we are gone astray, with one that can pardon 
 without upbraiding. Ble-ssnl be God that Ufa 
 is in Christ! for now it is sure to all the seed. 
 
 But, fourthly, this dtx'trine of coming to 
 Jt-sus Christ for life inl'omii oh of the evil of 
 unbelief, that wicked ? is the only or 
 
 chief hindrance to t! , oinner. Doth 
 
 the text say, Come ? iJoth it say, "And him 
 that cometh to mc I will in nowise cast out?" 
 Then what an evil is that that kee|H-th sinncm 
 from coming to Jesus Cli! ' \ ' ' ". 
 
 is unbelief; for by fnitli v 
 we ke«-p away. I 
 by which a soul 
 
 iKrauso it wius that which at first uiused the 
 world to go off from him, and that also ;hat 
 kec{M them from him to this day. Ami it doth 
 it the more ' " 
 
 Thit sin 1 
 
 '^, in iia I 
 
 lis if it v^' . . ; 
 
 actclh like a couriM-llor of : I liercforo, 
 
 a little to discounto of thi>» • > •• ■•.-< .^-e: 
 
 1. It is tlial sin. above all other*, that hatb 
 I...- ^r it 
 
 k • iu 
 
 I ■' 
 
 of . . «, 
 
 want of more humility, want of a moro brokaa 
 heart. 
 
620 
 
 BUNYAX'S COMPLETE WORKS 
 
 •1. Jl i= the sin that most suiteth with the 
 conscience. The conscience of the coming 
 sinner tells him that he hath nothing good; 
 that he sUnds indictable for ten thousand 
 talents; that he is a very ignorant, blind, and 
 hard-hearted sinner, unworthy to be once 
 liken notice of by Jesus Christ ; and will you, 
 Bays Unbelief, in such a case as you now are, 
 presume to come to Jesus Christ? 
 
 3. It is the sin that most suiteth with our 
 sense of fc-eling. The coming sinner feels the 
 workings of sin, of all manner of siu and 
 wretchedness in his flesh : he also feels the 
 wrath and judgment of God due to sin, and 
 ofttimes staggers under it. Now, says Unbe- 
 lief, you may see you have no grace, for that 
 which works in you is corruption. You may 
 also perceive that God doth not love you, be- 
 cause the sense of his wrath abides upon you. 
 Therefore, how can you have the face to come 
 to Jesus Christ? 
 
 4. It is that sin, above all others, that most 
 suiteth the wisdom of our flesh. The wisdom 
 of our flesh thinks it prudence to question 
 awhile, to stand back awhile, to hearken to 
 both sides awhile, and not to be rash, sudden, 
 or unadvised in too bold a presuming upon Je- 
 sus Christ. And this wisdom Unbelief falls 
 in with. 
 
 5. It is the u\n, above all others, that contin- 
 ually is whispering the soul in the ear with 
 mistrnsts of the faithfulness of God in keeping 
 promise to them that come to Jesus Christ for 
 life. It also suggests mistrusts about Christ's 
 willingness to receive it and save it. And no 
 sin can do this so artificially as Unbelief. 
 
 G. It is also that sin which is always at hand 
 to enter an objection against this or that 
 promise that by the Spirit of God is brought 
 to our heart to comfort us ; and if the poor 
 coming sinner is not aware of it, it will, by 
 some exaction, sleight, trick, or cavil, quickly 
 wrest from him the promise again, and he shall 
 have but little benefit of it. 
 
 7. It is that above all other sins that weak- 
 en.s our prayers, our fiiith, our love, our dili- 
 gence, our hope, and expectations: it even 
 taketh the heart away from God in duty. 
 
 8. Lastly, this sin, as I have said even now, 
 appears in the soul with so many sweet pre- 
 tences to safety and security that it is, as it 
 were, counsel sent from heaven, bidding the 
 soul to be wise, wary, considerate, well-advised, 
 and to take heed of too rash a venture upon 
 believing. He sure, first, that God loves you ; 
 take hold of no promise until you are forced 
 
 by God unto it ; neitaer be you sure of your 
 salvation; doubt it still, though the testimony 
 of the Lord has been often confirmed in you 
 Live not by faith, but by sense : and when you 
 can neither see nor feel, then fear and mistrust 
 then doubt and question all. This is the dev 
 ilish counsel of Unbelief, which is so covered 
 over with specious pretences that the wisefit 
 Christian can hardly shake off these reason- 
 ings. 
 
 But to be brief: let me here give the Chris- 
 tian reader a more particular description of 
 the qualities of unbelief, by opposing faith 
 unto it, in these twenty-five particulars : 
 
 1. Faith believeth the word of God, but 
 unbelief questioneth the certainty of the same. 
 
 2. Faith believeth the word, because it is 
 true, but unbelief doubteth thereof, because it 
 is true. 
 
 3. Faith sees more in a promise of God to 
 help than in all other things to hinder, but 
 unbelief, notwithstanding God's promise, saitb, 
 How can these things be? 
 
 4. Faith will make thee see love in the heart 
 of Christ when with his mouth he giveth re- 
 proofs, but unbelief will imagine wrath iu his 
 heart when with his mouth and word he saith 
 he loves us. 
 
 5. Faith will help the soul to wait, though 
 God defers to give, but unbelief will take snufF 
 and throw up all if God makes any tarrying. 
 
 6. Faith will give comfort in the midst of 
 fears, but unbelief causeth fears in the midst 
 of comforts. 
 
 7. Faith will suck sweetness out of God's 
 rod, but unbelief can find no comfort in its 
 greatest mercies. 
 
 8. Faith maketh great burdens light, but 
 unbelief maketh light ones intolerably heavy. 
 
 9. Faith helpeth us when we are down, but 
 unbelief throws us down when we are up. 
 
 10. Faith bringeth us near to God when we 
 are far from him, but unbelief puts us far from 
 God when we are near to him. 
 
 11. Where faith reigns, it declareth them to 
 be the friends of God, but where unbelief 
 reigns, it declareth them to be his enemies. 
 
 12. Faith putteth a man under grace, but 
 unbelief holdeth him under wrath. 
 
 13. Faith purifieth the heart, but unbelief 
 keepeth it polluted and impure. 
 
 14. By faith the righteousness of Christ is 
 imputed to us, but by unbelief we are shut up 
 under the law to perish. 
 
 15. Faith maketh our work acceptable to 
 God through Christ, but whatsoever is of un< 
 
COME AM) WELCOME TO JESUS CHRIST. 
 
 G21 
 
 belief is sin, for without faith it is iinposdible 
 to plea.s( him. 
 
 It). Faith givuth us peace and comfort in 
 our souJH, but unbelief wurketh trouble and 
 tos.sin|j;> like the rfstlcss waves of the sea. 
 
 17. Faith maketh us see preciou.siiess in 
 Chrint, but unbelief sees no form, beauty, or 
 omeliiieris in him. 
 
 18. by faith we have our life in (Mirist's 
 fulness, but by unbelief we starve and pine 
 Hway. 
 
 ly. Faith pives us the victory over the law, 
 sin, death, the devil, and all evils, but unbe- 
 lief layeth ilh obnoxious to them all. 
 
 •JO. Faith will show us more excellency in 
 things not ."een than in thum that are, but un- 
 lief seoH more of things that arc than in 
 things tliat will be hereaifter. 
 
 Ul. Faitli iuake> the ways of God plen.sant 
 and admir.ible, but unbelief maketh them 
 ii'-avy and hard. 
 
 -J. By faith Abniham, I.*«aac, and Jacob 
 j".>.sesscd the latul of promise, but because of 
 unbelief neither Aaron, nor Modi's, nor Miriam 
 could get thither. 
 
 23. By faith the children of Israel pitssed 
 through the Ked Si-a, but by unbelief the gen- 
 enility o( them perisiied in the wilderness. 
 
 24. By faith Gideon did more with three 
 hundred men and a few empty pitchers than 
 all the twelve tribes could do, because they 
 iK'lieved not CJixl. 
 
 2!). By fjiith Peter walkcil on the water, but 
 by unbelief he began to sink. 
 
 Thu-s might many more be added, which, for 
 brevity's sake, I omit, beseeching everj- one 
 that thinketh he hath n «oul to save or be 
 damned to take hee<l of unbelief, lest, seeing 
 there is a pr<>ii.i"<e left u^ of entering into his 
 r«rt, any of us by unl>eliet' should indeed c«»me 
 4bort of it. 
 
 II. Tlie second use: a use of examination. 
 
 We come to a use of examination. Sinner, 
 thou hast heani of the necessity of coming to 
 Christ, aUo of the willingncM of Christ to 
 receive the coming »oul, together with the 
 benefit that they by hiiu ehall have that in- 
 deeil come to him. Tut ^by»«'lf now u|«on 
 this serioua inquirv Am T Imli.d c .ine tu 
 Jesus ChrliitT 
 
 MotivcH plenty 1 iin/n'. ii.ri' urgi- to prevail 
 with the« to a con.scientious performance of 
 this duty — oa, 
 
 1. Thou art in nin, in the floah, in death, in 
 the snare of the devil, and under the rur<M< of 
 the law if you are not coming to J«m« < '.ri,; 
 
 2. There is no way to be delivereil from 
 these but by coming to Jesus Christ. 
 
 H. If thou conu-st, Jesus Christ will receiva 
 thee and will i[i nowi.se cast thee out. 
 
 4. Tliou wilt not repent it in the day of 
 judgment if thou now conu*st to Jesus Christ, 
 
 5. But thou wilt surely mourn at last if 
 now thou shalt refuse to come. And, 
 
 •5. I>astly. Now thou hast been invited to 
 come; now will thy judgment Ik- greater and 
 thy damnation more tearful if thou shalt yet 
 refuse than if thou hatt never heard of coming 
 to Christ. 
 
 Objiction. But wu hope wis are c<jme to 
 Jesus Christ, 
 
 An*wer. It is well if it proves so. But lest 
 thou shouldest speak without ground, and so 
 fall unawares into hell-fire, let us examine a 
 little. 
 
 First. Art thou indeed coming to Jesus 
 Christ? What hast thou left behind thee? 
 What didst thou come away from in thy 
 coming to Jesus Christ? 
 
 When Lot came out of Sodom ho left the 
 .Sodomites behind him. 
 
 When Abraham came r)Ut of Chaldea he 
 left his countr)* and kindred Ix-hind. 
 
 When Uuth came to put her trust under the 
 wings of the Lord God of Israel she left her 
 father and mother, her gwls, and the land of 
 her nativity behind her. 
 
 When Peter came to Christ he left liLs nets 
 behind him. 
 
 When Zsiccheus came to Christ he left the 
 receipt of custom behind him. 
 
 When Paul came to Christ he left his own 
 righteousness behind him. 
 
 When those that used curious arA came to 
 J<-sus Christ they took their curious lM>oks and 
 burned them, though in another man's eye 
 they were eounte<l worth fifty thousand pieci« 
 of silver. 
 
 What saycflt thou, man? Hast thou left 
 thy darling sins, thy Sxlomitish pleasures, 
 tliy acquaintance ami vain companions, thy 
 unlawful gain, thy idol gtMls, thy righteous- 
 neA.s, and tliy unlawful curious arts iM-hind 
 thee? If any of these be with thee, and thou 
 with them in thy heart and lif<' tli<>ii art n<>t 
 yet come to Jesus Christ. 
 
 Secondly. Art thou come i-i .ln.tj- t i.r.-tr 
 Prithee, tell me what move<I th** to come lO 
 Jmus Chri.st? .Men do not usually oirac or 
 go to this or that place Inrfore tb^y bsve ■ 
 moving cause, or rather a raii^M* : m 
 
 thereto: im more do thev c» me t" ' ruil 
 
622 
 
 BUNYAN'S COMPLETE WORAS. 
 
 (I do not say before they have a cause, but) 
 before that cause nioveth them to come. What 
 ssiyest tliou? H;ist thou a cause moving thee 
 to'comi- ? To be at present in a state of con- 
 demnation is cause sufficient for men to come 
 to Jesus Christ for life, but that will not do 
 exc.-|.t the cause moves them, the which it 
 will never do until their eyes be opened to see 
 themselves in that condition. For it is not a 
 man's being under wrath, but his seeing it, 
 lliut moveth him to come to Jesus Christ. 
 Alas! all men by sin are under wrath, yet but 
 few of that all come to Jesus Christ; and the 
 reason is, because they do not see their condi- 
 tion. "Who hath warned you to flee from 
 the wrath to come?" Until men are warned, 
 and also receive the warning, they will not 
 come to Jesus Christ. 
 Take three or four instances for this : 
 
 1. Adam and Eve came not to Jesus Christ 
 until tiiey received the alarm, the conviction 
 of tlieir undone state by sin. 
 
 2. The children of Israel cried not out for a 
 mediator before they saw themselves in danger 
 of death by tiie law. 
 
 3. Before the publican came he saw himself 
 lost and undone. 
 
 4. The j)rodigalcame not until he saw death 
 at the door ready to devour him. 
 
 5. The thre<3 thousand men came not until 
 they knew not what to do to be saved. 
 
 G. Paul came not until he saw himself lost 
 and undone. 
 
 7. Li^<tly. Before the jailer came he saw 
 himself undone. And I tell thee, it is an 
 easier thing to persuade a well man to go to 
 the jiliysician for cure, or a man without hurt 
 to seek a plaster to cure him, than it is to per- 
 suade a man that sees not his soul-disease to 
 come to Jesus Christ. The whole have no 
 need of a jihysician ; then why should they go 
 to iiim? The full pitcher can hold no more; 
 then why should it go to the fountain ? And 
 if thou comest full, thou comest not aright, 
 and be sure Christ will send thee empty away, 
 " but he hoaleth the broken in heart, and 
 bindctli up their wounds." 
 
 Thirdly. Art thou coming to Jesus Christ? 
 Prithee, tell me what seest thou in him to 
 allure thee to forsake all the world to come to 
 him? I say, what hast thou seen in him? 
 >Icii mu.st .see somewhat in Jesus Christ, else 
 they will not come to him. 
 
 1. What comeliness hast thou seen in his 
 porsMu? Thou comest not if thou seest no 
 •orm nor comeliness in him. 
 
 2. Until those mentioned in the Song wert 
 convinced that there was more beauty, comeli- 
 ness, and desirableness in Christ than in ten 
 thousand they did not so much as ask where 
 he was nor incline to turn aside after him. 
 
 There be many things on this side heaven 
 that can and do carry away the heart, and so 
 will do so long as thou livest, if thou shalt be 
 kept blind and not be admitted to see the 
 beauty of the Lord Jesus. 
 
 Fourthly. Art thou come to the Lord Jesus? 
 AVhat hast thou found in him since thou 
 camest to him? 
 
 Peter found with him the word of eternal 
 life. 
 
 They that Peter makes mention of found 
 him a living stone, even such a living stone aa 
 communicated life to them. 
 
 He saith himself they that come to him, &c.. 
 shall find rest unto their souls ; hast thou found 
 rest in him for thy soul? 
 
 Let us go back to the times of the Old Tes- 
 tament. 
 
 1. Abraham found that in him that made 
 him leave his country for him, and become 
 for his sake a pilgrim and a stranger in the 
 earth. 
 
 2. Moses found that in him that made him 
 forsake a crown, a kingdom, for him too. 
 
 3. David found so much in him that he 
 counted to be in his house one day was better 
 than a thousand; yea, to be a doorkeeper 
 therein was better in his esteem than to dwell 
 in the tents of wickedness. 
 
 4. What did Daniel and the three childi-en 
 find in him to make them run the hazards of 
 the fiery furnace and the den of lions for hia 
 sake? 
 
 Let us come down to martyrs. 
 
 1. Stephen found that in him that made 
 him joyful, and quietly yield up his life for 
 his name. 
 
 2. Ignatius found that in him that made him 
 choose to go through. the torments of the devil 
 and hell itself, rather than not to have him. 
 (Acts and Monuments, vol. iv., page 25.) 
 
 3. What saw Romanus in Christ when he 
 said to the raging emperor who threatened 
 him with fearful torments. Thy sentence, 
 emperor, I joyfully embrace, and refuse not to 
 be sacrificed by as cruel torments as thou canst 
 invent? (Page 116.) 
 
 4. What saw Menas the Egyptian in Christ 
 when he said, under most cruel torment.? 
 There is nothing in my mind that can be com- 
 pared to the kingdom of heaven-; neither is 
 
COME AM) WELCOME TO JKSUS CHRIST. 
 
 G23 
 
 all the worltl, if it was weigliwl in a balance, 
 to be prelerrod with tlie price of one houI? 
 Who is able to si-parate us from the love of 
 Jesus (^lirisi niir Lord? And I have learned 
 of my Lord and King not to fear them that 
 kill the b(Hly, iScc. (Page 117.) 
 
 .'). What did Kulaliah «ee in Christ when 
 she miid, bjj they were pulling her one joint 
 fn»m another, Behold, O Lonl, I will not 
 forget thee? What a pleiwure is it for them, 
 O Christ ! that remember thy triumphant vic- 
 tory! {V. 121.) 
 
 G. What think you did A:^"'"^ »ee in Christ 
 when rejoicingly she wiiu t«> meet the .soldier 
 that wa-s appointcil to be her executioner? I 
 will willingly, said she, receive into my paps 
 the length of this sword, and into my brejwt 
 will draw the force thereof, even to the hilts, 
 that thus I, being married to Christ my Spouse, 
 may surmount and escape all the darkm-ss of 
 ihi> world! (V. 122.) 
 
 7. What do you think did Julitta see in 
 < iirist when, at theemperor's telling of her that 
 except she would worship the gods she should 
 never have protection, laws, judgments, nor life, 
 she repliiil. Farewell, life, welcome, death ; fare- 
 well, riches, wc'come, poverty? All that 1 have, 
 if it were a thnu-*antl times more, would I give 
 rather than to speak one wicket' «nd blasphe- 
 nutus wonl again.st n>y Creator. (!'. 123.) 
 
 .H. What did Marcus Arethusius see in 
 Christ when, after his enemies did cut his 
 fle»h, anointeil it with honey, and hange<t him 
 up in A basket lor llie?* and bees to feetl on, he 
 would not give I to uphold idolatrjM one half- 
 penny to S4ive his life? (I*. IIU.) 
 
 9. What did Constantino see in Christ when 
 he u.st>d to kiss the woumU of them that suf- 
 fered for him? V. V16.) 
 
 10. I'.ut what neeil I give thus particular in- 
 stancies of words and smaller actions when, by 
 their lives, their bhxKl, their enduring hunger, 
 »word, fire, pulling asunder, and all torments 
 that the devil and hell could devise, they 
 iihowe<l their love to ChrUl after they were 
 come to him? 
 
 What hast thou found in him, sinner? 
 
 What! come to Christ and find nothing in 
 111 in, when all things that are worth liM>king 
 
 ' arc in him! or, if any thing, yet not enough 
 wenn thc« from thy iiirifnl delights and 
 
 ^hly lustji' Away! thou art not aiming to 
 I ... 1 ■ -t. 
 
 II ■ ,i* come to Jeans Christ hath found 
 in him that, as I •laid, that iit not to l>o found 
 onvwhereeUe; »"» — 
 
 1. He that It come to Christ hath founl Gtxl 
 in him nvonciling the world unto himself, not 
 imputing tlieir trespas.si-s to them; and so 
 Ciod is not to be found in heaven and eartli 
 besides. 
 
 2. He that is come to Christ hath, f tind 
 found in him a fountain of grace, HUflicitnt 
 not only to pardon sin, but to sanctify the 
 soul and to preserve it from falling in tlu« etil 
 world. 
 
 Ji. He that is come to J. ' -t halb 
 
 virtue in him— that virtue tl. i.n* but 
 
 touch thee with his words or tl»ou liim by faith, 
 life is forthwith conveye«l into thy s«»ul; it 
 makes thee wake as one thjit is waketl out of 
 his sleep ; it awakes all the powers of the soul. 
 
 4. Art thou come to Jesus Christ? Thou 
 hast found glory in him — glory that surmounts 
 arul goes bcyind. "Thou art more glorious 
 than the mountains of prey." 
 
 5. What shall I say? Thou hast found 
 rightcousni^Hs in him; thou hast found re«t, 
 peace, delight, heaven, glory, and eternal life. 
 
 Hinner, be advised ; ask thy heart again, 
 saying, Am I come t<» Ji'sus Christ? for upon 
 this one question. Am I come or am I not? 
 hang heaven and hell as to thee. If thou 
 canst say, I am come, and Cuh\ shall approve 
 that saying, happy, happy, happy man art 
 thou; but if thou art not come, what can 
 make thee happy? Yea, what can make thai 
 man happy that for his not coming to Jesua 
 Chritt for lilV miLst be damiie<l in lull? 
 
 III. The third use: a Use of emouragement. 
 
 Coming sinner, I have now a word for thee: 
 Be of good comfort. " He will in nowise out 
 out." Of all men thou art the blessed of the 
 Lord; the Father hath prepared his Son to be 
 A sacrifice for thee, and J<->.us ('hrist, thy Lord, 
 Ls po!n> tM prepare a place for thee. 
 
 \'. 1 I say to thee? Thou ci)mej.l to 
 
 a ti. ' ; thou ninst not want any thing, 
 
 for soul or body, for this world or that to come, 
 but it is to be had in or by Jirsus Christ. 
 
 As it i« said of the land that the I>anil«i 
 went to {HMMCMs, so luid >^'ith much more tnilb 
 it may be said of Christ: he is snch an one 
 with whom there is no want of any gtMid thing 
 that is in hi>aven or earth. 
 
 A full Christ is thy Christ. 
 
 1. He is full of grace, (trace is Mimetimm 
 taken for love; never any loved like Jeatti 
 Christ, Jon..' ' ' 'irt 
 
 of women, !• . -'W 
 
 ledgr. It is .4rth, 
 
 **f all creatur< ■ ■ m. His 
 
man 
 in 
 
 624 
 
 love prevailed with him to lay aside his glory, 
 Uj leave the heavenly place, to clothe himself 
 with flesh, to be born in a stable, to be laid m 
 a manger, to live a poor life in the world, to 
 take upon him our sickness, infirmities, sins, 
 curse, death, and the wrath that was due to 
 And all this he did for a base, undeserv- 
 g, unthankful people; yea, for a people that 
 were at enmity with him. " For, when we 
 were yet without strength, in due time Christ 
 died for the ungodly. For scarcely for a right- 
 eous man will one die, yet peradventure for a 
 £'ood man some would even dare to die. But 
 God commended his love toward us in that 
 while we were yet sinners Christ died for us. 
 Much more, then, being now justified by his 
 blood, we shall be saved by his life. For if 
 when we were enemies we were reconciled to 
 God by the death of his Son, much more, being 
 reconciled, we shall be saved by his life." 
 
 2. He is full of truth, full of grace and 
 truth. Truth— that is, faithfulness in keeping 
 l>romise, even this of the text, (with all others,) 
 " I will in nowise cast out." Hence it is said 
 that his words are true, and that he is the 
 faithful God that keepeth covenants. And 
 hence it is also that his promises are called 
 truth : "Thou wilt fulfil thy truth unto Jacob, 
 and thy mercy unto Abraham, which thou 
 hast sworn unto our fathers from the days of 
 old." Therefore it is said again that both 
 himself and words arc truth : " I am the truth," 
 " the Scriptures of truth," " thy word is truth," 
 " thy law is truth," " and my mouth," saith 
 he, "shall speak truth." 
 
 Now I say his word is truth, and he is full 
 of truth to fulfil his truth, even to a thousand 
 generations. Coming sinner, he will not de- 
 ceive thee; come boldly to Jesus Christ. 
 
 3. He is full of wisdom : he is made unto us 
 of God wisdom — wisdom to manage the affairs 
 of his Church in general, and the affairs of 
 every coming sinner in particular. And upon 
 this account he is said to be "head over all 
 things," because he manages all things that 
 are in the world by hii^wisdom for the good of 
 his Church : all men's actions, all Satan's 
 UMuptntions, all God's providences, and crosses, 
 and disappointments, all things whatever, are 
 under the hand of Christ, (who is the wisdom 
 of God,) and he ordereth them all for good to 
 his Church. And, can Christ help it, (and be 
 sure he can,) nothing shall happen or fell out 
 in the world but it shall, in despite of all oppo- 
 sition, have a good tendency to his Churcli and 
 people. 
 
 BUNYAN'S COMPLETE WORKS. 
 
 He is full of the Spirit to communicate it 
 to the coming sinner; he hath therefore re- 
 ceived it without measure, that he may com- 
 municate it to every member of his body, 
 according as every man's measure thereof is 
 allotted him by the Father. Wherefore he 
 saith that he that comes to him. " out of hia 
 belly shall flow rivers of living water." 
 
 5. He is indeed a store-house full of all the 
 graces of the Spirit. " Of his fulness have all 
 we received, and grace for grace." Here is 
 more faith, more love, more sincerity, more 
 humility, more of every grace ; and of this, 
 even more of this, he giveth to every lowly, 
 humble, penitent, coming sinner; wherefore, 
 coming soul, thou comest not to a barren wil- 
 derness when thou comest to Jesus Christ. 
 
 6. He is full of bowels of compassion, and 
 they shall feel and find it so that come to him 
 for life. He can bear with thy weakness, he 
 can pity thy ignorance, he can be touched with 
 the feeling of thy infirmities, he can affection- 
 ately forgive thy transgressions, he can heal 
 thy backslidings and love thee freely. His 
 compassions fail not; "and he will not break 
 a bruised reed nor quench the smoking flax : 
 he can pity them that no eye pities, and be 
 afflicted in all thy afflictions." 
 
 7. Coming soul, the Jesus that thou art 
 coming to is full of might and terribleness. 
 For thy advantage ht ctin suppress all thine 
 enemies ; he is the Prince of the kings of the 
 earth ; he can bow all men's designs for thy 
 help ; he can break all snares laid for thee in 
 the way ; he can lift thee out of all difficulties 
 wherewith thou mayest be surrounded ; he is 
 wise in heart and mighty in power. Every 
 life under heaven is in his hand ; yea, the 
 fallen angels tremble before him. And he 
 will save thy life, coming sinner. 
 
 8. Coming sinner, the Jesus to whom thou 
 art coming is lowly in heart, he despisetli not 
 any. It is not thy outward meanness nor thy 
 inward weakness ; it is not because thou art 
 poor, or base, or deformed, or a fool that he 
 will despise thee : he hath chosen the foolish, 
 the base, and despised things of this world to 
 confound the wise and mighty. He will bow 
 his ear to thy stammering prayers; he will 
 pick out the meaning of thy inexpressible 
 groans ; he will respect thy weakest offering if 
 there be in it but thy heart. 
 
 Now is not this a blessed Christ, coming sin- 
 ner? Art thou not like to fare well when thou 
 hast embraced him, coming sinner ? 
 
 But, secondly. Thou hast yet another ad- 
 
COME AXD WELCOME TO JESUS CHRIST. 
 
 625 
 
 rantage by Jesus Christ in thou art coming to 
 him, for he is not only full but free. Ho is 
 not sparing of what he has ; ho is open-hearted 
 and open-handed. Let me in a few particuhirs 
 show thee this: 
 
 1. This is evident because he calls thee; he 
 calls upon thee to come unto him ; the which 
 he would not do wius he not free to give; yea, 
 he bids thee, when come, ask, seek, kncK'k, 
 and for thy encouragemeut adds to every com- 
 mand a promise, " jSeek, and ye shall find ; ask, 
 and ye shall have; knock, and it shall be 
 opened unto you." If the rich man should 
 Bay thus to the poor, would not he l)e reckoned 
 a free-hearted man? I say, should he say to 
 the |)oor. Come to my door, «u»k at my door, 
 knock at my door, and you shall find and 
 have, would he not be counteil liber.il? Why 
 thus doth Jesus Christ. Mind it, ct>ming sin- 
 ner. 
 
 2. He doth not only bid thee come, but tells 
 thee he will heartily do thee good ; yea, he will 
 do it with rejoicing : " I will rejoice over them, 
 to do them gooil with my whole heart and with 
 my whole soul." 
 
 .'{. It appears that he is free because he giv- 
 eth without twitting. "He gives to all men 
 liberally, ami upl>rai<leth not." There are sonic 
 tliat will not deny to do the jHxjr a plcjusure, 
 but they will mix their mercies with ho many 
 twits that the persons on whom they bestow 
 their charily shall find but little swoettu-ss in 
 it. Hut Christ doth not do no, coming sinner : 
 be ciLstrlh all thine iiii<|uitii-s behind his hack: 
 thy sins and iniijuities he will remember no 
 more. 
 
 4, That Christ is free is manifest by the 
 complaints tliat he makes against them that 
 will not cxine to him for mercy. I say he com- 
 plains, •.ayiiiir, "O Jerusalem, Jerusali'm I how 
 often would I have gatheretl tl 
 gcther, as a h«Mi gathenth her < 
 her wings, and ye would not!" 1 wiy he 
 speaks it by way of complaint. He saith aUo 
 in another place, " But thou ba.st not cmllcU 
 upon me, () Jiirob." Coming sinner, »!•«• here 
 ♦,he willingness i»f Christ to save, see lii-n- how 
 *'ref» he w to communicate life an<l 
 *.hings to such as thou art: he coni, 
 thou comest not; he is displeased if thou Cali- 
 ent not u|x)n him. 
 
 Hark, coming sinner, once again: when 
 Jenisnb*m would not come to him for safe- 
 'guard, he lx^h»^!d th« rity and wopt ov<»r it, 
 saying, " If • 
 least in tlii'< 
 
 unto thy peace I but now they are hid from 
 thine eyeti." 
 
 5. I>astly. He \» ojwn and free-hearted to do 
 thee g<KKl, as is seen by the j«)y and r»joicing 
 that ho manifesteth at the coming home of 
 jMMir priMliguls. He receive* the l«>sl shoep 
 with rrjoieing, the lost goat with rejoicing; 
 yea, when the prodigal came home, what jt)y 
 and mirth, what music and dancing, were in 
 his father's hou.se! 
 
 Thirdly. Coming sinner, I will add another 
 encouragiinrnt for thy lulp. 
 
 1. C»h1 hath prepared a nu'rcy-s^-at, a throne 
 of grace to sit <jn, that tliou mayt-st conic 
 thither to him, and that he may from thenco 
 hear thee and receive theo: " I will u>mmune 
 with thee," saith he, " from above the mere)' 
 seat." 
 
 As who shall say, sinner. When thou comest 
 to me thou shall tiiul me upon the mercy -seat, 
 where also I am always found of the undone 
 coming sinner. Thithi-r I bring my pardon ; 
 there I hear and receive their petitions and ac- 
 cept them to my favour. 
 
 2. God hath also prej>ared a golden altar for 
 thee to otfer thy prayers and tears ufxtn. A 
 golden altar! It is culled i iltar to 
 show what worth it is of in < . unt ; for 
 this goldi'n altar is Jesus Christ ; this altar 
 sanctifies thy git't and makes thy sacrifice ao 
 ceptable. This attar then makes thy groaos 
 golden groans, thy tears golden tears, and thy 
 prayers golden prayers, in the eye of that («otl 
 thou comest to, coming sinner. 
 
 ;{. CJml hath .strewiMl all the way (from the 
 gate of hell, where thou wast, to the gate of 
 heaven, whither thou art going) with (loweni 
 out of his own garden. Ikdiold how the prom- 
 ises, invitations, calls, and oncouragemcnt«, 
 like lilicA, lie round about thee! (take heetl 
 •I dost not tread 4hem under f«)ot, sinner.) 
 h promist-s, di<I I say? Yea, he hath 
 mixi>d all those with his own name, his.S^n'ri 
 name, also with the name of mercy, goodncm, 
 C(>m|MisMion, love, pity, grace, forgiveiiww, par- 
 don, and what not that may enouurage the 
 loming sinner. 
 
 4. H. >iJ 
 
 up the I ♦•' 
 
 that havi' l»«>en save<l. In ins Ih-.L tli.» ar* 
 fairly written, that thou thrtnigh jatimoc 
 and comfort of the Scripture* niightcst have 
 hope. 
 
 \mt. In thU book b recorded Noah't name 
 
 Ur 
 
626 
 
 BUNYAN'S COMPLETE WORKS. 
 
 name of Lot, and pie nature of liis sin, and 
 how the Lord had mercy upon him. 
 
 3dly. In this record thou hast also fairly 
 written tlie names of Moses, Aaron, Gideon, 
 Bamson, David, Solomon, Peter, Paul, with 
 the nature of tiioir sins, and how God had 
 mercy upon tiieni ; and all to encourage thee, 
 coming sinner. 
 
 Fourthly, I will add yet another encourage- 
 ment for the man that is coming to Jesus 
 Christ. Art thou coming? Art thou coming 
 indeed? Why, 
 
 1. This thy coming is by virtue of God's call. 
 Thuii art called. Calling goes before coming : 
 coniing is not of works, but of Him that calleth. 
 He went up into a mountain and called to him 
 whom he would, and they came to him. 
 
 2. Art thou coming? This is also by the 
 virtue of illumination : God has made thee see, 
 anil therefure thou art coming. So long as 
 thou wast darkness, thou lovedst darkness and 
 couldst not abide to come, because thy deeds 
 were evil, but being now illuminated and made 
 to see what and where thou art, and also what 
 and where thy Saviour is, now thou art coming 
 to Jesus Christ; "Blessed art thou, Simon 
 Barjona, for flesh and blood hath not revealed 
 it unto thee," saith Christ, " but my Father 
 which is in heaven." 
 
 3. Art thou coming? This is because God 
 has inclined thine heart to come. God hath 
 called thee, illuminated thee, and inclined thy 
 heart to come, and therefore thou comest to 
 Jesus Christ. It is God that worketh in thee 
 to will and to come to Jesus Christ. Coming 
 einner, bless God for that he hath given thee 
 a «'/// to come to Jesus Christ. It is a sign 
 that thou belongest to Jesus Christ, because 
 God has made thee willing to come to him. 
 Bless God for slaying the enemy of thy mind ; 
 had he not done it thou wouldst as yet have 
 bated thine own salvation. 
 
 4. Art thou coming to Jesus Christ? It is 
 Go<l that givcth thee power: power to jDursue 
 tl)j will in matters of thy salvation is the gift 
 
 of God. "It is God that worketh in you both 
 to will and to do." Not that God worketh will 
 to come where he gives no power^ but that thou 
 shouldst take notice that power is an addi- 
 tional mercy. The Church saw that xvill and 
 power were two things when she cried, Draw 
 me, and we will run after thee," and so did 
 David too when he said, "I will run the ways 
 of thy commandments when thou shalt enlarge 
 my heai't." Will to come and power to pursue 
 thy will is double mercy, coming sinner. 
 
 5. All thy strange, passionate, sudden rush- 
 ings forward after Jesus Christ, (coming sin- 
 ners know what I mean,) they also are thy 
 helps from God. Perhaps thou feelest, at . 
 some times more than at others, strong stirrings 
 up of heart to fly to Jesus Christ ; now thou 
 hast at this time a sweet and stiff gale of the 
 Spirit of God, filling thy sails with the fresh 
 gales of his good Spirit, and thou ridest at 
 those times as upon the wings of the wind, 
 being carried out beyond thyself, beyond the 
 most of thy prayers, and also above all thy 
 fears and temptations. 
 
 6. Coming sinner, hast thou not now and 
 then a kiss of the sweet lips of Jesua Christ ? — 
 I mean some blessed word dropping like a 
 honeycomb ui^on thy soul to revive thee w^hen 
 thou art in the midst of thy dumps. 
 
 7. Does not Jesus Chi'ist sometimes give 
 thee a glimpse of himself, though perhajjs thou 
 seest him not so long a time as while one may 
 tell twenty ? 
 
 8. Hast thou not sometimes as it were the 
 very warmth of his wings overshadowing the 
 face of thy soul, that gives thee as it were a 
 gload upon thy spirit, as the bright beams of 
 the sun do upon thy body when it suddenly 
 breaks out of a cloud, though presently all is 
 gone away? 
 
 Well, all these things are the good hand of 
 thy God upon thee, and they are upon thee to 
 constrain, to provoke, and to make thee willing 
 and able to come, coming sinner, that thou 
 mightest in the end be saved. 
 
Tin: r.AllRHX Flu T\{\]Vr, 
 
 Till', linnM ANh ImjWM'AI.I, or TIIK ll:l ITI.KSS ri;(iri><il|t 
 
 MIOWI.MJ 
 
 THAT TIIK DAY OF GUACK MAY nK PAST WITH HIM I.o.VO BEFORE HIS l.iii. i- t.M'iUii 
 TIIK SIGNS, ALSO, BY WHICH SUCH MISKHAHI.K MUUTALS MAY BK KNOWN. 
 
 TO Tin: ki:ai)i:k. 
 
 Courteous Ueai'Kh: 
 
 I liavo written to thee now about the barren 
 fi^ tree, or liow it will faro with the fruitless 
 l>rofi>^sor that »tan<leth in the vineyard of God. 
 
 Of what complexion thou art I omnot cer- 
 tainly divine, but the parable tclU thee that 
 the eui ' ,:id must be cut down. 
 
 A t . in<l proft-^^-sor !■« not only a 
 
 pniviKulioa t<> UimI, astui k t«» the 
 
 world, and a blemish to r> it a snare 
 
 to his own soul also. " Though his excellency 
 mount up to the hcavciu, and hi.s head reach ' 
 unto the cloud:*, yet he shall perish for ever, 
 like his own dung; they that have seen him 
 shall say. Where is he?" 
 
 N"W they count it to riot in the 
 
 daytime. lUit what \\ . ■• when the axe 
 
 is fetcheil out ? 
 
 The tree whoso fruit withereth is reckoned 
 a tree witliout fruit, a tree twice dead, one that 
 uiust be pluekcd Up by the nwds. 
 
 O th'>ti riMnli.r-uTound. (JimI oxi>ectii fruit — 
 G<kI \x 'tly. 
 
 My • to profo«)or», 
 
 that they hnik to it that they take hee<l. 
 
 The barren fig tree in the vineyard and the 
 bramble in tho wood are both prepared for the 
 fire. 
 
 PmrnMinn in not a covert to hide fmm the 
 e; nor will it palliate the r 
 
 t! of his justice; he will ■ 
 
 ' ' cut it down ahortly. 
 
 The Church and a profi-ssion are the bent of 
 places for the uprij^ht, but the worst in the 
 World for the cumber-ground ; he must be cast, 
 as profane, out of the mount of God— caat^ I 
 hay, over the wall of the vineyard, there to 
 wither, thence to be gathered and burned. It 
 had been belter for tl. they had not 
 
 known the way of ripl. And yet If 
 
 they had not, they had 1h< n •laiiuud, but it ia 
 better t<i go to hell without than in or from 
 under a profession. These shall receive greater 
 damnation. 
 
 If thou be a profciuor, read and tremble; 
 if thou be profane, do so likewise. "For if 
 tlie righteous scarcely Im» sjiveil, when? ithall 
 the ungmlly and sinii ' • cr- 
 
 I^Tound, take heetl of r tl-c, 
 
 beware of the fire. 
 
 Itut I will keep thee no longer out of the 
 book. Christ Jesus, the dr»wer of the vine- 
 yard, take care of thee, dig altout thee, and 
 dung thee, that thou mayi'^tt lK>ar frtiit, that 
 when the I^ird of the vin- ; ■ th with 
 
 hi* nxc to seek for fniil or j the «en- 
 
 : damnation on the barr* n ou 
 
 . i-scajH' that judgment. 1- -cr- 
 
 ground must to the wood-pile, and thcnco to 
 ihe fire. Farewell. 
 
 (inice l>e with all Uiem that love our Lortl 
 Jenus in aincerity ! Anu-n. 
 
 JOHN ULNV ^N 
 
THE BARREN FIG TREE. 
 
 A certain man had a fig tree planted in his vinej-ard; and he came and sought fruit thereon, and found 
 none. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on thia 
 fli; tree, and find none ; cut it down ; why cumbereth it the ground ? And he answering, said unto him, Lord, 
 let it alone this year also, till I shall dig about it, and dung it; and if it bear fruit, well; and if not, then 
 after that thou shalt cut it down,— Luke xiii. 6-9. 
 
 At the beginning of this chapter we read 
 how .some of the Jews came to Jesus Christ to 
 tell him of the cruelty of Pontius Pilate in 
 nuiitrling the blootl of the Galileans with their 
 sacrilicos — an heathenish and prodigious act; 
 for tliorcin he showed not only his malice 
 against the Jewish nation, but also against 
 their worship, and consequently their God — an 
 action, I say, not only heathenish, but pro- 
 digious also ; for the Lord Jesus, paraphrasing 
 upon this fact of his, teacheth the Jews that 
 without repentance " they should all likewise 
 perish" — likewise, that is, by the hand and 
 rage of the Roman empire. Neither should 
 they be more able to avoid the stroke than 
 were those eighteen upon whom the tower of 
 Siloam fell and slew them; the fulfilling of 
 which prophecy, for their hardness of heart 
 and impenitency, was in the days of Titus, son 
 of Vespasian, about forty years after the death 
 of Christ. Then, I say, were these Jews and 
 their city both environed round on every side, 
 wherein both they and it to amazement w'ere 
 miserably overthrown. God gave them sword 
 and famine, pestilence and blood for their out- 
 rage against the Son of his love; so "wrath 
 came on them to the uttermost." 
 
 Now to prevent their old and foolish salvo, 
 wliicli tliey always had in readiness against 
 fuch propliecics and denunciations of judg- 
 ment, tlie Lord Jesus presents them with this 
 parable, in wliicli he emphatically shows them 
 that their cry of being the temple of the Lord, 
 and of their being the children of Abraham, 
 &c., and their being the Church of God, would 
 not stand them in any stead. As who should 
 say, It may be you think to help yourselves 
 against tliis my prophecy of your utter and 
 unavoidable overthrow by the interest which 
 628 
 
 you have in your outward privileges, but all 
 these will fail you ; for what think you, "A 
 certain man had a fig tree planted in his vine- 
 yard, and he came and sought fruit thereon, 
 and found none." This is your case. The 
 Jewish land is God's vineyard, I know it ; and 
 I know also that you are the fig trees. But 
 behold, there wanteth the main thing, fruit, 
 for the sake and in expectation of which be 
 set this vineyard with trees. Now, seeing the 
 fruit is not found amongst you — the fruit, I 
 say, for the sake of which he did at first plant 
 this vineyard — what remains but that in jus- 
 tice he command to cut you down as those that 
 cumber the ground, that he may plant himself 
 another vineyard? "Then said he to the 
 dresser of his vineyard, Behold, these three 
 years I come seeking fruit on this fig tree, and 
 find none ; cut it down ; why cumbereth it the 
 ground ?" This therefore must be your end, 
 although you are planted in the garden of God; 
 for the barrenness and unfruitfulness of your 
 hearts and lives you must be cut ofi", yea, 
 rooted up and cast out of the vineyard. 
 
 In parables there are two things to be taken 
 notice of and to be inquired into of them that 
 read : 
 
 First. The metaphors made use of. 
 
 Secondly. The doctrine or mysteries couched 
 under such metaphors. 
 
 The metaphors in this parable are — 1. A 
 certain man; 2. A vineyard; 3. A fig tree, 
 barren or fruitless; 4. A dresser; 5. Three 
 years ; 6. Digging and dunging, &c. 
 
 The doctrine or mystery couched under 
 these words is to show us what is like to be- 
 come of a fruitless or formal professor. For — 
 
 1. By the man in the parable (Luke xv. 11) 
 is meant God the Father. 
 
THE BARREN FIO TREE. 
 
 629 
 
 2. By the vineyard, (Isa. v. 7,) his Church. 
 8. By the fig tree, a professor, 
 
 4. By tlie dresser, the Lord Jesus, 
 
 5, By the fig tree's barrenness, the pro- 
 fessor's fruitlessness. 
 
 G. By the three years, the patience of G(xl 
 that for a time he extendcth to barren pro- 
 frtwors. 
 
 7. Thi<j calling to the dresser of the vineyard 
 to cut it down is to show the outcries of justice 
 against fruitli>ss profi>.Hsor». 
 
 8. The dresser's interce«ling is to show liow 
 the Lord Jesus sto|»s in and takes hold of the 
 head of his Father's axe, to stop, or at least to 
 defer, present cxecutiuD of a barren fig tree. 
 
 9. The <lresser's desire to try to make the fig 
 tree tVuitful is to show you how unwilling he 
 is that ever a barren fig tree should yet be 
 barren and perish. 
 
 l(t. His digginij about it and dunging of it 
 is to show his willingness to apply gospel helps 
 to this barren professor, if haply be may be 
 fruitful. 
 
 11. The supposition that the fig tree may yet 
 continue fruitK>ss is to show that when Christ 
 Jwus hath done all there are some proft-ssors 
 will abide barren and fruith'ss. 
 
 12. The dt-termination U{>on this supposition 
 at last to cut it down is a certain prediction of 
 nuch professors' unavoidable and eternal dam- 
 nation. 
 
 But to take this parable into pifcos and to 
 discourse more particularly, though with all 
 brevity, upon all the parts thereof. 
 
 A certain tnan had a Jiff trre planted in his vine- 
 yard. 
 
 The man, I told you, is to represent to us 
 Go<i the Father, by which similitude ho is 
 often set out in tho New Testament. 
 
 Olwerve, then, that it is no new thing if you 
 find in God's Church barren fig trees, fruitlcMs 
 professors, even as here you sec is a tree, a 
 fruitless tree, a fruith'ss fig tree in the vincyanl. 
 Fruit is not so easily brought forth iw a pro- 
 fession is got into; it is ea.sy for a man to 
 clothe himself with a fair show in the fii-sh, to 
 worrl it, and say, Be thou warmr<l atid fillinl 
 w ith the best. It is no hard thing to do these 
 with other things, but to bo fruitful, to bring 
 forth fruit to (mmI, this d«ith not every tree, no 
 not every fig tree that stamU in the vineynni 
 of (fo<l. Those wonU also, '• |v 
 me that brarcth not fniit he t 
 assert the same thing. There are branches in 
 Clirist, in Christ's bo<ly mystical, (which is *••* 
 
 Cliurch, his vineyard,) that bear not fruit, 
 wherefore the hand of C«(m1 is to take them 
 away. " I looked for gra|>es, and it brought 
 forth wild grap»-s;'' that is, no fruit at all that 
 Wits acceptable with 0(xl. Again, "Israel is 
 an empty vine, he bringeth forth fruit unto 
 himself," none to (!<kI; he is without fruit to 
 God. All these, with many mi.re, show us the 
 truth of the filwervation, and that ( mmI's Church 
 may be cuinlun«l with fruillews fig trees, nilh 
 barren professors. 
 
 Ifitd a fit) tree. 
 Alth.Hjgh there be in Ci.kI's Church that be 
 barren an«l fruitless, yet, as I »aid, t«>' look 
 upon they are like the rest of the trees, even a 
 fig tree: it was not an oak, nor a willow, nor a 
 thorn, nor a bramble, but a fig tree. "They 
 come befiire thee its thy people cometh ;" 
 "They delight to know my ways, as a nation 
 that did righteousness and forsook not the 
 ordinances of their God; they ask of me the 
 ordinances of justice, they take delight in ap- 
 proaching to God," and yet but barren, fruit- 
 less and unprofitable professors. Judius also 
 wsis one of the twelve, a disciple, an ajHwtle, a 
 preacher, an officer, yea, and such a one aa 
 none of the eleven mistrusted, but preferred 
 bi'foro themselves, each one cr}-ing out, " la it 
 I ? Is it I ?" None of them, as we read of, 
 mistruste<l Judas, yet he, in Chri-t's eye, was 
 the barren fig tree, a devil, a frui' -or. 
 
 The foolish virgins h1.s<» went fort "rid 
 
 with the other, had lam|>s and light, and were 
 awakene<l with the other; yea, had boldncsM to 
 go forth, when the midnight cr\* was made, 
 with the other, and thought that they could 
 have looktMl t'hrist in the face when he sat 
 upon the throne of judgment, with the other, 
 and yet but f(M>li,sb, but barren fig tree^i, but 
 fruitless professors. " Many," saith Christ, 
 " will say unto me in that day" this and that, 
 anti will also talk of many wonderful works; 
 yet behold, he finds nothing in • ;he 
 
 fruits of unrighteousni-ss: they w> .icr 
 
 barren aiid fruitless prt)fessoni. 
 
 Had a fifj tree planted. 
 
 This word planted doth aUo reach far; it 
 
 •upposeth one taken out of its natural soil, or 
 
 removed from th-- : ' ''lal 
 
 •'»*»me<| to l»o rn' Aj 
 
 rid 
 
 -in 
 
 togodlineiM. IV Ixxx. 8. " 1 iiou ha»t brought 
 
 T %;i... out of F^ryv* ''""• hasl cast out tba 
 
630 
 
 heathen, and planted it." Of some 
 branches of this vine were there unfruitful 
 
 professors. , .1. • 
 
 It must he concluded, therefore, that this 
 profes..or tluit remaineth, notwithstanding, 
 fruitless, is, as to the view and judgment of 
 the Church, rightly brought in thither-to wit, 
 by confession of faith, of sin, and a show of 
 repentance and regeneration : thus false breth- 
 
 BUNYAN'S COMPLETE WORKS. 
 
 therefore learned this boldness of n(me in the 
 visible world ; they only took it of the devil, 
 
 of the 
 
 ren creep in unawares. 
 
 All these things this 
 
 prei 
 wise, 
 
 yyord phi iih I h intimateth; yea, further, that the 
 Church is satisfied with them, consents they 
 should abide in the garden, and counteth them 
 sound as the rest ; but before God, in the sight 
 of God, they are graceless professors, barren 
 and fruitless fig trees. 
 
 Therefore, it is one thing to be in the Church 
 or in a profession, and another to be of the 
 Church and to belong to that kingdom that is 
 ared for the saint that is so indeed. Other- 
 being planted, shall it prosper? shall it 
 not utterly wither when the east wind touch- 
 eth it? it shall wither in the furrows where 
 it grew." 
 
 Jfad a Jiff tree jilantcd in his mneyard. 
 
 In his vineyard. Hypocrites with rotten 
 hearts are not afraid to come before God in 
 Zion. These words, therefore, suggest unto us 
 a prodigious kind of boldness and hardened 
 fearlessness ; for what presumption higher a,nd 
 what attempt more desperate than for a man 
 that wanteth grace and a true knowledge of 
 God to crowd himself, in that condition, into 
 the house or Church of God, or to make pro- 
 fession of and desire that the name of God 
 should be called upon him? 
 
 For the man that maketli a profession of the 
 religion of Jesus Christ, that man hath, as it 
 were, put the name of God upon himself, and 
 is called and reckoned now (how fruitless so- 
 ever before God or men) the man that hath to 
 do with Gi)d, the man that God owneth and 
 will stand for. This man, I say, by his j)ro- 
 fession, suggesteth this to all that know him to 
 be such a professor. Men merely natural — I 
 moan, men that have not got the devilish art 
 cf hypocrisy — are afraid to think of doing 
 thus : " And of the rest durst no man join 
 himself ';o them, but the people magnified 
 them." And indeed it displeaseth God: 
 "They have brought," saith he, " men uncir- 
 cumcised into my sanctuary." And again, 
 (Isa. i. 12 :) " When you come to appear before 
 me, who hatli required this at your hand, to 
 !read my courts?' saith God. They have 
 
 for he, and he only, with these his disciples, 
 attempt to present themselves in the Church 
 before God. " The tares are the children of 
 the wicked one"— the tares, that is, the hypo- 
 crites, that are Satan's brood, the generation 
 of vipers, that cannot escape the damnation 
 of hell. 
 
 Had a fig tree plmiied in his vineyard. 
 
 He doth not say. He planted a fig tree, but 
 there was a fig tree there ; he had or found a 
 fig tree planted in his vineyard. 
 
 The great God will not acknowledge the 
 barren fig tree or barren jDrofessor to be his 
 workmanship or a tree of his bringing in; 
 only the text saith he had one there. This is 
 much like that in Matt. xv. 13 : " Every plant 
 which my heavenly Father hath not planted 
 shall be rooted up." Here again are plants in 
 his vineyard which God will not acknowledge 
 to be of his planting ; and he seems to sug- 
 gest that in his vineyard are many such. 
 Every plant, or all those plants or professors 
 that are got into the assembly of the saints or 
 into the profession of their religion without 
 God and his grace, " shall be rooted up." 
 
 "And when the King came in to see the 
 guests, he saw there a man that had not on a 
 wedding garment. And he said unto him. 
 Friend, how camest thou in hither, not having 
 on a wedding-garment?" Here is one so cun- 
 ning and crafty that he beguiled all the 
 guests : he got and kept in the Church, even 
 until the King himself came in to see the 
 guests. But his subtilty got him nothing; 
 it did not blind the eyes of the King ; it did 
 not pervert the judgment of the righteous. 
 "Friend, how camest thou in hither?" did 
 overtake him at last, even a public rejection ; 
 the King discovered him in the face of all 
 present. "How camest thou in hither?" My 
 Father did not bring thee hither ; I did not . 
 bring thee hither; my Spirit did not bring 
 thee hither; thou art not of the heavenly 
 Father's planting; "liow camest thou in 
 hither?" "He that cometh not in by the 
 door, but climbeth up some other way, the 
 same is a thief and a robber." This text is 
 full and plain also to our purpose, for this 
 man came not in by the door, yet got into the 
 Church ; he got in by climbing ; he broke in 
 at the windows; he got something of the 
 light and giory of the Gospel of our Lord 
 Jesus Christ in his head, and so (hardy wretch 
 
THE BARRES FIG TREE. 
 
 631 
 
 ihat he was) he presumed to crowd himself 
 imong the children. But how is this re- 
 sented? What suith the King of him? Wliy, 
 this is his sign: "the same is a thief and a 
 robber." See yo hero also if all tht-y be 
 >wued as the pUuiting of (lod that |;i't into 
 his Church or mnke profession of his name. 
 
 Had a fig tree — had one without a wed- 
 tling-^arment had a thief in his garden, at 
 his wedding, in his house. These climbed up 
 eomo i>rh. r way. There are many ways to get 
 into till- Church of (Jml and profession of his 
 name besides, and without an entering by the 
 door. 
 
 1. There b* the way of lying and dissem- 
 Ming; and at this gap the Ciibeonites got in. 
 J.wh. ix. 3, 4, &c. 
 
 is .•sometimes falsenes.s amongst 
 ips, eilhrr for the sake of carnal 
 rdaiioio or the like ; at this hole Tobiah the 
 enemy of God got in. Neh. xiii. 4, Ti, t>. 
 
 3. There is bometinu's negligence and too 
 much uncircuinspectni»ss in the whole Church ; 
 thus the uncircumcised get -in. ICzek. xliv. 
 :. 8. 
 
 4. fv>mf»t!ni«»« n?nin, h-t the Church be never 
 
 liave so mueJk helj) 
 :><'guile them ail, anti 
 > get in. These are of that sort of thieves 
 lat Paul complains of: " falso brethren arc 
 rought unawares." Judc also cries out of 
 ■ 1 men crept in ti 
 
 1 1 What, were the. 
 ;y humility, a neglecting of tlie 
 in any humour. Oh how seem- 
 igly self-denying are wjiiie of these creeping 
 ihingx, that yet arc to lie held (as wo shall 
 know them) an abomination to Israel ! Lev. 
 \i. 43. 44. 
 " Hut in n ereiit hon«<» thoro ar*> nnt onlv 
 
 to dishonour." Hy tliesc wortU tho apoAtlc 
 •''ems to tjike it for granted that as there '•■•'• 
 "jen, »o there still will be. these kind 
 
 to go beyond it ; that speaks but of the repro- 
 bate in general, but this of sue!. ' !, in 
 particular; that sj>eaks of their Imt 
 
 in the common way, but this tli.ii u» \ must 
 be suffered to creep into tho Chureli, there to 
 fit themselves for their place, their own place, 
 (Acts i. 2o,) tho place preparwl for them of 
 this sort only ; as tho Lord Jraus said onoe 
 of the rharisees, "These shall receive greater 
 damnation." 
 
 Uarren l\ i 
 
 heard all tl, 
 
 that this fig tree in imt ik .. . ••! iiixl 
 
 to be his, but is denied to , : ■ phkiitiug 
 
 and of his bringing unto his wedding? LKwt 
 thou not see that thou art called u thief and » 
 robber, that hast either climbed up to or 
 crept in at another place than t 
 Dost thou not hear that thero will ! 
 house wooden and earthly ami timt 
 
 no place will serve to fit tli ,1 but tho 
 
 house, Church, the vineyard of Uod? Ihirreo 
 fig tree, fruitless Christian, do not thine cam 
 tingle? 
 
 And he came and toughl fruit thereon. 
 When a man hath got a profe.<^<«ion, and b 
 crowded into the Cliurch. and house of (Jod, 
 tho'question is not now, Ilalh he life, halb h6 
 right principles? but, Ilath ho fruit? Ho 
 came seeking fruit thereon. It mattenth not 
 who brought thee in hitli riiiKl or 
 
 the devil, or thine own \ x* heart; 
 
 but hast thou fruit? D<ixl litou l>i 
 fruit unto Gml? "And let every 
 nameth the name of the I>*rd Jc?tuii Christ de- 
 part from iniquity." He doth not say, AQ|d 
 let ever}' one that liatb gmce, or, Let tlioete 
 that have the Spirit of 0«h1 ; but, " Let every 
 nn«' th'tt n:imeth the name of (ho Lord Je«us 
 't from ini<|iiity." 
 
 ' men nii>«ldle with religion fort 
 Why do they call tlieinselve» by the name of 
 
 •'t»? I^rd Je«us if they h.'f - •'■ • grace of 
 
 ' kI, if they havo not tli : Christf 
 
 < K»d til !h fruit. \N .at do thcj 
 
 do in F,<t theru work or p»H 
 
 vcMels of wood and of earth, as well as 
 
 ' ■• ' r gold. 8o then iher ' » ■ 
 
 rs in the garden of ' 
 
 Wherefore want of gmce 
 will not keep (»«xl from s. 
 he cnnie and sought fruit 
 
 • irit 
 
 He 
 
 iiU 
 
632 
 
 BUNYAN'S COMPLETE WORKS. 
 
 heavenly principle is in him; why then should 
 not God seek fruit? 
 
 As for them, therefore, that will retain the 
 name of Christians, fearing God, and yet make 
 conscience of bringing forth fruit to him, he 
 Baith to them, "Away! As for you, go ye, 
 serve every one his idols, and hereafter also, 
 if ye will not hearken unto me," &c. Barren 
 fig tree, dost thou hear? God expecteth fruit, 
 God calls for fruit, yea, God will shortly come 
 seeking fruit on this barren fig tree. Barren 
 fig tree, cither bear fruit or go out of the vine- 
 yard; and yet then tliy case will be unspeak- 
 ably damnable. Yea, let me add, if they 
 shall neither bear fruit nor depart, God "will 
 take his name out of their mouth." He will 
 have fruit. And I say further, if thou wilt do 
 neither, yet God in justice and righteousness 
 will still come for fruit. And it will be in 
 vain for thee to count this austerity. He will 
 "reap where he hath not sown, and gather 
 where he hath not strewed." Barren fig tree, 
 dost thou hear? 
 
 Question. What if a man have no grace? 
 
 Answer. Yet he hath a profession. 
 
 And fie came and sought fruit thereon. 
 
 A Church, then, and a profession are not 
 places where the workers of iniquity may 
 hide themselves and sins from God. Some of 
 old thought that because they could cry, " The 
 temple of the Lord, the temple of the Lord!" 
 that therefore they were delivered, or had a 
 dispensation to do the abominations which 
 they committed; as some in our days. For 
 who (say they) have a right to the creatures 
 i^ not Christians, if not professors, if not 
 Church members? And from this conclusion 
 let go the reins of their inordinate affections 
 after pride, ambition, gluttony, pampering 
 themselves without fear, (Jude 12,) daubing 
 themselves with the lust-provoking fashions 
 of the times; to walk with stretched-out necks, 
 naked breasts, frizzled foretops, wanton ges- 
 tures, in gorgeous apparel, mixed with gold 
 and pearl and costly array. I will not here 
 make inspection unto their lives, their car- 
 riages at home, in their corners, and secret 
 holes; but certainly persons thus spirited, 
 thus principled, and thus inclined have but 
 cjnpty boughs— boughs that want the fruit 
 that God expects, and that God will come 
 down to seek. 
 
 Barren fig tree, thou art not licensed by thy 
 profession nor by the Lord of the vineyard to 
 bear these clusters of Gomorrah; neither shall 
 
 the vineyard nor thy being crowded among 
 the trees there shelter thee from the sight of 
 the eye of God. Many make religion their 
 cloak and Christ their stalking-horse, and by 
 that means cover themselves and hide their 
 own wickedness from men; but God seeth 
 their heart, hath his print upon the heels of 
 their feet, and pondereth all their goings; and 
 at last, when their iniquity is found to be 
 hateful, he will either smite them with hard- 
 ness of heart, and so leave them, or awaken 
 them to bring forth fruit. Fruits he looks for, 
 seeks and expects, barren fig tree ! 
 
 But what ! Come into the presence of God 
 to sin! What! come into the presence of 
 God to hide thy sin ! Alas, man ! the Church 
 is God's garden, and Christ Jesus is the great 
 Apostle and High Priest of our profession. 
 What! come into the house that is called by 
 my name! into the place where mine honour 
 dwelleth, (Ps. xxxvi. 8,) where mine eyes and 
 heart are continually! 1 Kings ix. 3. What! 
 come there to sin, to hide thy sin, to cloak thy 
 sin ! His plantfe are an orchard with pleasant 
 fruits, (Song iv. 13,) and every time he goeth 
 into his garden it is " to see the fruits of the 
 valley," and to "see if the vines flourish and 
 if the pomegranates bud." 
 
 Yea, saith he, he came seeking fruit on thia 
 fig tree. The Church is the place of God's de- 
 light, where he ever desires to be: there he is 
 night and day. He is there to seek for fruit 
 — to seek for fruit of all and every tree in the 
 garden. Wherefore, assure thyself, O fruit- 
 less one, that thy ways must needs be open be- 
 fore the eyes of the Lord. One black sheep is 
 soon espied, although in company with many 
 — that is, taken with the first cast of the eye ; 
 its different colour still betrays it. I say, 
 therefore, a Church and a profession are not 
 places where the workers of iniquity may hide 
 themselves from God, that seeks for fruit. " My 
 vineyard," saith God, "which is mine, is be- 
 fore me." 
 
 And he came and sought fruit thereon, and found 
 none. 
 
 Barren fig tree, hearken: thy continual ncn- 
 bearing of fruit is a dreadful sign that thou art 
 come to a dreadful end, as the winding up of 
 this parable concludeth. 
 
 " And found none." None at all, or none to 
 God's liking; for when he saith, "He came 
 seeking fruit thereon," he means "fruit meet 
 for God," pleasant fruit, fruit good and sweet. 
 
 Alas! it is not any fruit Avill serve; bad fruit 
 
THE BARREy FIG TREE. 
 
 633 
 
 IB counted none : " Every .fee that bringeth not 
 forth good fruit is hewn down and c;ist into the 
 Gre." 
 
 1. There is a fruit among professors that 
 withers, and so never conies to be ripe; a fruit 
 that is smitten in the growth, and comes nut I*) 
 maturity, and this is reckoneii no fruit: this 
 fruit those profeswon* bear that have many fair 
 beginnings or blossoms, that make many fair 
 oJlers of repentance and amendment, that be- 
 gin to pray to n^solve, and to break olf their 
 sins by righ(».:'Usness, but stop at those begin- 
 nings, and l)ring no fruit fortli to jierfeelion. 
 This niiui's fruit is withered, wrinkh-d, smitten 
 fruit, and is in cfTect no fruit at all. 
 
 2. There is a hasty fruit, such as is the " corn 
 upon the house-top" or that which springs 
 up on the dung-hill, that runs u|) suddenly, 
 violently, with great stalks and big show, and 
 yet at bust provt-s empty of kernel. This fruit 
 is to hv found in those professors that on sud- 
 den arc so awakened, bo convinced, and so af- 
 fected with their condition that they shake the 
 whole family, the endsliip, the whole town. 
 For awhile tluy cry hastily, vehemently, dole- 
 fully, mournfully, yet all is but a pang, an agony, 
 a fit ; they bring not forth fVuit with patience. 
 These are called those hju-*ty fruits that "shall 
 bo a fading flower." 
 
 3. There is a fruit that is vile and ill-tasted, 
 (Jer xxiv.,) how long soever it be in growing; 
 the ro«»t Is drill!, and cannot convey a sulli- 
 ciency of sap to the branches to ripru the fruit. 
 These arc the fruit of such profess(»rs whoso 
 hearts are estrangi>d from communion w ith the 
 Holy Ghcwt, whose fruit growetb from them- 
 selves, from their partjt, gifts, strength of wit, 
 natural or moral principles. Thi-se, notwith- 
 standing they bring forth fruit, are called empty 
 vines, sueh a."« bring not forth fruit to CJtxl. 
 
 " Their rf>ot is dried up, they shall bear no 
 fruit: yea, though they bring forth, yet will I 
 sUy even the belovo<i fruit of their womb." 
 
 4. There is a fruit that is wild: "I looked 
 for gm(Hit, and it brought forth wild gra|Hit." 
 I olJ>»••r^•e that as there are tnt-s and herlw that 
 are wholly right and noble, fit indii-<l for the 
 Tinryard, so there arc also their semblance, 
 but wild, not right, but ignoble. There is the 
 gra|H>, and the wild gra{)e; the vine, and the 
 wild vine; the rwie, and canker rtwe ; flow- 
 ers, and wild flowrm; tho n|ipli-, and the wild 
 
 children to play with, yet the prudent and 
 piive col -it tli.iii of Hull- (If iii« 1. .!ii.- TlnTi- 
 
 are also in tlie world a generation of professors 
 that notwithstanding their profession are wild 
 by nature ; yea, suih as were never cut out 
 or otV from the wild olive tree, nor never yet 
 planted into the gmnl olive tn-e. Now these 
 can bring nothing forth but wild olive berries; 
 they cannot bring forth fruit unto CJo<l. Such 
 are all those that have lightly taken up a pro- 
 fe.Msicjn, and crept into the vineyanl without a 
 new birth and the blessing of regeiirration. 
 
 5. There is also untimely fruit: " Kven as 
 a fig tree casteth forth her untimely fign" — 
 fruit out of season, and so no fruit to Uod'i 
 liking. 
 
 There are two sorts of professors subject to 
 bring forth untimely fruit — 1. They that bring 
 forth fruit too 8tM>n ; 2. They that bring forth 
 fruit too late. 
 
 (1.) They that bring forth too soon. Th<v 
 are such as at present receive the word with 
 joy: anon, before they have root downwards, 
 they thrust forth upwards, but having no root, 
 when the sun ariseth they are smitten, and 
 miserably die without fruit. Tlu>se profesi«4)rM 
 are those light and inconsiderate' ones that 
 think nothing but peace will attend the tios|K'l, 
 and so anon rejoice at the tidings, without fore- 
 seeing the evil ; wherefore, when the evil comes, 
 being unarmed, and so not able to stand any 
 long<?r, they die and are withennl, and bring 
 forth no fruit: "He that receivetl the ncvd in 
 stony places, the same is he that hcareth tho 
 word, lUid anon with joy receiveth it ; yet hath 
 he not root in himself, but duretli for awhile; 
 for when tribulation or |>ersecution ariseth be- 
 cause of the word, by and by they are offend- 
 ed." There is in Isa, xxviii. 4 mention made 
 of some " whose glorious beauty shall Ih> a 
 fading flower," because it is fruit U-fore sum- 
 mer. Itoth these are untimely fruit. 
 
 (2.) They also bring forth untimely fruit that 
 stay till the season is over. Uo<l will have his 
 fruit in his season ; I say, he will receive liirni 
 of such men as shall render them to him in 
 their sea.>ton. The missing of the season is 
 dangiTous ; htaying till the diM>r is shut is dan- 
 gerous. .Many there Im that come ii<>t till the 
 flood of tiiHl's anger is raisetl and t<M> ileep for 
 them to wade through, "Surely in the floods 
 of great waters they shall not c«>me nigh unto 
 him." E<«nu's (afterwards) is fi>arful; "For 
 vi> know that aftcrwani, when he would have 
 
 'he 
 Vhl 
 it careluliy with tiarn. ' 
 
 Si. tl>o rliiMri n cif I«r.i. 1, thi-y i.r-iUijht Ui 
 
G34 
 
 BUSYAN'S COMPLETE WORKS. 
 
 Gou the fruits of obedieuce too late : their " Lo, 
 we be here," came too late; their "We will 
 go up," came too late: the Lord had sworn 
 before " that they should not possess the land." 
 All these are such as bring forth untimely 
 fruit. It is the hard hap of the reprobate to 
 do all things too late, to be sensible of his 
 want of grace too late, to be sorry for sin too 
 late, to seek repentance too late, to ask for 
 mercy and to desire to go to glory too late. 
 
 Thus you see that fruit smitten in the growth, 
 Ihat witiiereth, and that comes not to maturity, 
 is no fruit ; that hasty fruit, such as the " corn 
 upon the house-top," withcreth also before it 
 groweth up, and is no fruit; that the fruit that 
 is vile and ill-tasted is no fruit; that wild 
 fruit, wild grapes are no fruit; that untimely 
 fruit, such as comes too soon or that comes too 
 late, such as come not in their season, are no 
 fruit. 
 
 And he came and sought fruit thereon, and found 
 none. 
 
 Nothing will do but fruit; he looked for 
 grapes ; when the time of fruit grew near he 
 sent his servants to the husbandmen, that they 
 migh.t receive the fruit of it. 
 
 Question. But what fruit doth God expect? 
 
 A nswei'. Good fruit. " Every tree that bring- 
 eth not forth good fruit is hewn down." Now, 
 before the' fruit can be good the tree must be 
 good, for good fruit makes not a good tree, 
 " but a good tree bringeth forth good fruit. Do 
 men gather grapes of thorns, or figs of this- 
 tles?" A man must be good, else he can bring 
 forth no good fruit ; he must have righteous- 
 ness imputed, that he may stand good in God's 
 bight from the curse of his law ; he must have 
 a principle of righteousness in his soul, else 
 how should he bring forth good fruits? and 
 iience it is that a Christian's fruits are called 
 " the fruits of the Spirit, the fruits of right- 
 eousness, which are by Jesus Christ." The 
 fruits of the Spirit, therefore the Spirit must 
 be there; the fruits of righteousness, there- 
 fore righteousness must first be there. But to 
 particularize in a few things briefly: 
 
 1. God expecteth fruit that will answer and 
 bo worthy of the repentance which thou fcign- 
 eat thyself to have. Every one in a profession 
 and that hath crowded into the vineyard pre- 
 tpn<leth to repentance: now of every such soul 
 God expecteth that the fruits of repentance be 
 found to attend them. "Bring forth fruits, 
 therefore, meet for repentance," or answerable 
 to thy profession of the doctrine of repentance. 
 
 Barren fig tree, seeing thou art a professor and 
 art got into the vineyard, thou standest before 
 the Lord of the vineyard as one of the trees 
 of the garden ; wherefore he looketh for fruit 
 from thee as from the rest of the trees in the 
 vineyard — fruit, I say, and such as may declare 
 thee in heart and life one that hath sound 
 profession of repentance. By thy profession 
 thou hast said, I am sensible of the evil of sin. 
 Now, then, live such a life as declares that 
 thou art sensible of the evil of sin. By thy 
 profession thou hast said, I am sorry for my 
 sin. Why, then, live such a life as may declare 
 this sorrow. By thy profession thou hast said, 
 " I am ashamed of my sin." Yea, but live 
 such a life that men by that may "see thy 
 shame for sin." By thy profession thou sayest, 
 I have turned from, let off", and am become an 
 enemy to every appearance of evil. Ah ! but 
 doth thy life and conversation declare thee to 
 be such an one? Take heed, barren fig tree, 
 lest thy life should give thy profession the lie ; 
 I say again, take heed, for God himself will 
 come for fruit ; " and he sought fruit thereon." 
 
 You have some professors that are only saints 
 before men when they are abroad, but are 
 devils and vipers at home — saints by profes- 
 sion, but devils by practice — saints in word, 
 but sinners in heart and life. These men may 
 have the profession, but they want the fruits 
 that become repentance. 
 
 Barren fig tree, can it be imagined that those 
 that paint themselves did ever repent of their 
 pride? or that those that pursue this world did 
 ever repent of their covetousness ? or that those 
 that walk with wanton eyes did ever repent of 
 their fleshly lusts? Where, barren fig tree, is 
 the fruit of these people's repentance ? Nay, 
 do they not rather declare to the world that 
 they have repented of their profession ? Their 
 fruits look as if they had. Their pride saith 
 they have repented of their humility ; theix 
 covetousness declareth that they are weaiy of 
 depending upon God ; and doth not thy wanton 
 actions declare that thou abhorrest charity? 
 Where is thy fruit, barren fig tree ? Repent- 
 ance is not only a sorrow and a shame for, but 
 a turning from, sin to God. In Heb. iv. it is 
 called "repentance from dead works." Hast 
 thou that godly sorrow that worketh " repent- 
 ance to salvation, never to be repented of?" 
 How dost thou show thy carefulness and clear- 
 ing of thyself, thy indignation against sin, thy 
 fear of offending, thy vehement desire to walk 
 with God, thy zeal for his name and glory in 
 the world? And what revenge hast thou in 
 
THE nAlillES FIG TREE. 
 
 636 
 
 iljy heart against even' thought ol" dinobe- 
 tlicnoe? 
 
 Hut where \» the fruit of this repentauee? 
 Where i.s tliy watchini;, thy fii^liii<7, thy pray- 
 in<» against the reinaintlen* of corruption? 
 Where i.s thy aeif-uhhorreiice, thy blu.shing 
 before God, for the sin thut 18 yet behind.' 
 Wliere is thy tenderness of the natno of God 
 anil hi.s ways? Where is thy self-denial and 
 coiitentiiK-nt? How dost tliou sliow before 
 men the truth of thy turning to CukI? " Iliust 
 thou renounced the liiddcn things of dishon- 
 esty, not walking in craltinciw?" Cunnt thou 
 commend thyself "to i\. rv mun's comuicuco 
 in the sight of God?" 
 
 2. G«k1 expocteth fruu iiiai -nail nnnwcr thnt 
 faith which thou makest profc.-vsion of. The 
 profi>!*.-ior that is got into the vineyard of God 
 doth feign that ho hath the faith the must 
 holy, the faith of CJoii's elect. Ah ! but where 
 ure thy fruit.s, barren Ug tree? The faith of 
 the Uonians Wius spoken of throughout the 
 whole w«»rld, and the Thessalonians' laith 
 grew exceedingly. 
 
 Thou professest to believe thou luust pi-ace 
 in another world ; hast thou let go this, barren 
 lig tree? Thou profe.si*e.<*t thou believest in 
 Christ: xa he the joy and the life of thy soul? 
 Yea, what conformity unto him, to his sorrows 
 and suflVringx? What resenddance hnth his 
 crying, lutd groaning, and bleeding, nn<l dying 
 wrought in thee? D«xst thou " b«'ar in thy 
 body the dying of the I>»nl Jesus?" and is 
 al.so " the life of Jeitus made manifi-st in thy 
 mortal body ?" Barren lig tree, " show me thy 
 faith by thy works." *' Show out of a good 
 conver>wtiou thy works with meekni^iu of 
 heart." 
 
 What fruit, barren fig tree, what dt-gree of 
 heart- hoi ines.s? for " f.iith purities the heart." 
 What love to the I^»rd Jesu-s? for " fuilh work- 
 ■ lii by love." 
 
 1. God cx{>octeth fruits according to theaea- 
 h.iiis of grace thou art under, .ne. ' • , the 
 rain tiiut conieth u(ion thee. !'< . art 
 
 pL 
 th . 
 
 frui\ tiial thou m 
 tree. Shall he Wo: :.. 
 
 fruit aiuwerablc to the means? Uarren fig 
 tree, God expects it, and will find it too if 
 ever ho bloM thcc. " For the earth which 
 dr the rain ' 
 
 an I I forth I. 
 
 whom It is dre»tK>«l, ri' i>r Gml ; 
 
 but f !> «f «Kiih bcarvtii r* i« r- • 
 
 jeeted, and is nigh untu curMUg, whose end 
 is to be burned." 
 
 Ilnrren •"Mil, how many showeis of grace, 
 '"'^' 111 heaven, how many tiniM 
 
 lii'^ ams of the city of G«k1 run 
 
 gli<ling by thy ro«>t«, to cause thvo to bring 
 forth fruit? These showers and streams, aiid 
 the dro|M that hang upon thy boughs, will all 
 be occounted for; and ; testify 
 
 iigain.Ht thee that thou < . ,.i to be 
 
 buriHtl? Hear and tremuie, O llmu barren 
 proi'cv.,,r I Fruits thut becuiiio thy prol'i-^xion 
 of the gos|ic| the G«m1 of heaven expcetcth. 
 The gospel hath in it tlie forgivonesH of sins, 
 the kingdom of heaven, and cU<rmU life ; but 
 what fruit hath thy profetusion of a belief of 
 thi-se things put forth in thy heart and lifoT 
 Ha.st thou given thyself to the Lord.' and is 
 all that thou hast to be ventured for iiis name 
 in this world? Dost thou walk like one that 
 is bought with a price, even with the price of 
 precious bloml ? 
 
 4. The fruit that ftod expocteth is such lu is 
 meet for himself— fruit that may gh.rify God, 
 (lod's trees "are trees of right. ;ho 
 
 planting of the Lord, that he in .ri- 
 
 fled ;" fruit that t4isleth of heaven, abundance 
 of such fruit. " For herein," saith Christ, " is 
 my Father glorifanl, that ye bring f«»rth much 
 fruit" — fruits of all kinds, new and old: the 
 fruits of till* ."spirit i<* in all poodmsM, and right- 
 world, 
 1, fruits 
 before angels. 
 
 O my brethren, " what manner of |htsui)k 
 ought wo to be" who have subscribed to tho 
 Lord and have calUnl ourselvi's by the name of 
 Israel? "One shall say, I am the Lord's; and 
 another shall call himself by the name of 
 Jacob; and another shall si.bscribo with his 
 hand unto the I^rd, and surname himself bj 
 tho name of Israel." liarren fig tree, haat 
 thou subscribiHl, hast thou calletl thyself by 
 the name of Jacob, and Kurnniiii-d thyHttf by 
 tho nnmo of Israel? .All this thou pn-iiiubwl 
 
 trt 
 
 4. 
 
 ! doth therefore l(K>k for such Iruit as M 
 
 ..V ..t' l.i. nnme, as is meet for him ; as the 
 
 "wo should walk worthy of 
 
 I t.Hi ; III. a 1 '.'W in cTcry 
 
 plant that til. . nitli uji, hia 
 
 '•n 
 
 |>ondencc U|Min htm, 
 
 .lli-li .111 i.l'i. I ..,l> ill ill 
 
 It- 
 
636 
 
 BUNYAN'S COMPLETE WORKS. 
 
 ing of him with all my concerns, and such de- 
 lights in the enjoyment of him that may de- 
 :.ionstrate tliat his fear is in my heart, that my 
 soul is wrapped up in his things, and that my 
 body, and soul, and estates, and all are in 
 truth, through his grace, at his dispose— fruit 
 meet for him. Hearty thanks and blessing 
 God for Jesus Christ, for his good word, for his 
 free grace, for the discovery of himself in 
 Christ to the soul, secret longing after another 
 world— fruit meet for him. Liberality to the 
 poor saint, to tlie poor world; a life in word 
 and deed exemplary ; a patient and quiet en- 
 during of all things, till I have done and suf- 
 fered the whole will of God which he hath ap- 
 pointed for me. " That on the good ground 
 are they which in honest and good heart, hav- 
 ing heard the word, keep it, and bring forth 
 fruit with patience." This is bringing forth 
 fruit unto God; "having our fruit unto holi- 
 ness, and our end everlasting life." 
 
 5. The Lord expects fruit becoming the vine- 
 yard of God. The vineyard, saith he, " is a 
 very fruitful hill;" witness the fruit brought 
 forth in all ages. The most barren trees that 
 ever grew in the wood of this world, when 
 planted in this vineyard by the God of heaven, 
 what fruit to God-ward have they brought 
 forth ! " Abraham offered the more excellent 
 sacrifice." " Enoch walked with God for three 
 hundred years." " Noah, by his life of faith, 
 condemned the world, and became heir of the 
 rigliteousness that is by faith." "Abraham 
 left his country and went out after God, not 
 knowing whither he went." Moses left a 
 kinfrdoni and ran the hazard of the wrath of 
 the king for the love he had to God and Christ. 
 What shall I say of them who had trials, not 
 accepting deliverance, that they might obtain 
 a better resurrection? "They were stoned, 
 they were sawn asunder; were tempted; were 
 slain with the sword; they wandered in sheep- 
 skins and goat-skins, being destitute, afflicted, 
 tormented." Peter left his father, his nets. 
 Paul turned off from the feet of Gamaliel. 
 .^[en brought their goods and possessions (the 
 price of them) and cast it down at the apostles' 
 feet; and other brought their books together 
 and burnt them— curious books, though they 
 were worth fifty thousand pieces of silver. I 
 .•ould add how many willingly offer themselves 
 in all ages, and their all, for the worthy name 
 of the Lord Jesus, to be racked, starved, 
 hanged, burned, drowned, pulled in pieces, 
 and a thousand calamities! Barren fig tree, 
 the vineyard of God hath been a fruitful place. 
 
 What dost thou there ? What dost thou bear? 
 God expects fruit according to or becoming 
 the soil of the vineyard. 
 
 6. The fruit which God expectetb is such aa 
 becoraeth God's husbandry and labour. The 
 vineyard is God's husbandry or tillage. " I am 
 the vine," saith Christ, "and my Father is the 
 husbandman." And again, "Ye are God's 
 husbandry, ye are God's building." The vine- 
 yard, God fences it, God gathereth out the 
 stones, God builds the tower, and the wine- 
 press in the midst thereof. Here is labour, 
 here is protection, here is removing of hin- 
 drances, here is convenient purgation, and all 
 that there might be fruit. 
 
 Barren fig tree, what fruit hast thou ? Hast 
 thou fruit becoming the care of God, the pro- 
 tection of God, the wisdom of God, the pa- 
 tience and husbandry of God? It is the fruit 
 of the vineyard that is either the shame or the 
 praise of the husbandman. " I went by the 
 field of the slothful," saith Solomon, " and by 
 the vineyard of the man void of understand- 
 ing; and lo, it was grown over with thorns, 
 and nettles had covered the face thereof." 
 
 Barren fig tree, if men should make a judg- 
 ment of the care, and pains, and labour of God 
 in his Church by the fruit that thou bringest 
 forth, what might they say ? — Is he not sloth- 
 ful, is he not careless, is he not without discr& 
 tion ? Oh thy thorns, thy nettles, the barren 
 heart and barren life is a continual provoca- 
 tion to the eyes of his glory, as likewise a dis- 
 honour to the glory of his grace. 
 
 Barren fig tree, hast thou heard all these 
 things ? I will add yet once more, 
 
 And he came and sought fruit thereon. 
 
 The question is not now what thou thiukest 
 of thyself, nor what all the people of God think 
 of thee, but what thou shalt be found in that 
 day when God shall search thy boughs for 
 fruit. When Sodom was to be searched for 
 righteous men, God would not, in that man- 
 ner, trust his faithful servant Abraham, but 
 still as Abraham interceded, God answei^d, 
 " If I find fifty or forty and five there, I will 
 not destroy the city." Barren fig tree, what 
 sayest thou? God will come down to see, God 
 will make search for fruit himself. 
 
 "And he came and sought fruit thereon, 
 and found none. Then said he to the dresser 
 of the vineyard. Behold, these three years I 
 come seeking fruit on this fig tree, and find 
 none ; cut it down ; why cumbereth it the 
 ground ?" 
 
THE BARRES FIG TREE. 
 
 637 
 
 These words are the effect of God'a search 
 iutu the boughs of a barren fig tree ; he sought 
 fruit and found none — none to his liking, none 
 pleaiunt and good. Therefore tirst he com- 
 plains of the wani lliereof to the dresser, calU 
 him to come and see and take notice of the 
 U'eti ; then signilirth his p le2i.su re : he will 
 have it removed, taken away, cut down from 
 cumbering the ground. 
 
 Observe, the barren fig tree is the object of 
 God's dispk-asure; Gud cannot bear with a 
 fruitless professor. 
 
 Then Mtd he, d'C. 
 
 Then, after this provocation ; then, after ho 
 hud sought and found no fruit — then. This 
 word l/u:n doth sliow us a kind of inward ilis- 
 ((uietness; :is he saith also in another place, 
 upon a like provocation, " Then the anger 
 of the Lord and his jealoU!<y shall smoke 
 against that man, and all the curses that are 
 writtt*n in this book shall lie upon him, and 
 the Lord shall blot out his name from under 
 heaven." 
 
 Then intimateth that he was now come to 
 a point, to a resolution, what to do with this 
 fig tree. " Then said he to the dres-ser of 
 this vineyard" — that is, to Jesus Christ — 
 "behold;" as much as to say, Come liither; 
 hero is a fig tree in my vineyard, here is a 
 professor in my Church, that is barren, that 
 bcareth no fruit. 
 
 Observe, however the barren professor thinks 
 of himself on earth, the Lord cries out in 
 heaven against him: "And now go to, I will 
 tell you what I will do to my vineyard : I will 
 tako away the hedge thereof, and it shall be 
 eaten up; and I will break down the wall 
 thereof, and it shall be trodden down." 
 
 Behold then three yearn I come $eeking Jruit, tkc. 
 
 Observe, " these three years." God cries 
 out that his patience is abused, that his for- 
 bearance 18 abiiseii : behold, thcite three ycftra 
 [ have wait«nj, forljorne — these three yeani I 
 have deferred miri '•• will I 
 
 •tretch out my ha: . dentroy 
 
 thee: I am weary with rcponimg. ' 
 
 " These three years." Obiwrve, God laycth 
 up all the time, I say, a rcniembranco of all 
 the time that a barren fig tree or a fruitlt-M 
 profoitsor mi.H.t(K<ndeth from tlii« world. At 
 ho - I i. " forty yeani long 
 
 wa- . ration." 
 
 ' 1 1.-' :iree years," dec, Thwc three - 
 •ot.^. U;-< rro, (».k1 remomben liow n. 
 
 seaaous thou bast misspent, for these thre« 
 signify so many seasons. "And when th« 
 time of fruit drew nigh ;" that is, ab*iul tho 
 season they begin to be ri|>e, or that according 
 to the Sfas«jn might so have been, liarren fig 
 tree, thou hunt had time, seasons, ministers, 
 alllictions, judgments, mercii**, and what not, 
 and yet haj»t not been fruitful. Thou haul had 
 awakenings, reproofs, threatenlngs, comforta, 
 anil yet Iwusl not been fruitful. Thou hast had 
 patterns, examples, citations, provoi-ntions, 
 and yet hast not been fruitful. Well, God 
 hath laid up thy three years with himself, 
 lie rememlx-rs every time, ever)* season, every 
 sermon, every minister, afllietion, judgment, 
 mercy, awakening, pattern, example, citation, 
 provocation : he remembers all. As he said 
 of Lsrael of old, " They have templrd me 
 these ten times, and have not hearkcnt^ to 
 my voice." And again, " I remember all their 
 wickedness." 
 
 "Th(>se three years," «fcc. lie seeks for the 
 fruit of every sejiscm : he will not that any of 
 his sermons, ministfrs, afflictions, judgnu-nts, 
 or nu'rrii>s .should be lost or stand for insig- 
 nificant things: he will have according to 
 the benefit bestowed. Ho hath not done 
 without a cause all that he hnth done, and 
 therefore he looketh for fruit. Ix>ok to it, 
 barren fig tree. 
 
 1 onnr fi'Kxn'i //m.'. 
 
 ObsoHi'e, this word teetinrf signifies A narrow 
 search ; for when a man seeks for fruit on a 
 tree, he goes round it and round it, now lo<ik- 
 ing into this bough and then into that; he 
 peeps into the inmost boughs ami the lower- 
 most Uiughs, if pi>rha|>s fruit may l>c thereon. 
 
 liarren fig tree, (ukI will look into all thy 
 l»oughs: he will be with tine in thy bod 
 fruit.s, thy midnight fruits, thy closet fruits, 
 thy family fruits, thy conversation fruits, to 
 see if there bo any among all these that are fit 
 for or worthy of tho name of tho God of 
 heaven. He sees what the children of Israel 
 do in the dark. ".\FI ' ;i unto 
 
 the eyes of Him with wi . do." 
 
 Setting /rail on thit Jiij tree. 
 I told you before that he keeps in remrm< 
 brance the timn* and seasons that the luirrva 
 pnifr»»*or had wiekinlly nii»*pcnt. Now. foras- 
 much as ho also ■- "«*, 
 "!hi« fig tree," it n 
 above all pr' -W 
 . liic eye of (f- . '»«• 
 
838 
 
 BUNYAN'S COMPLETE WORKS. 
 
 /nan Coniah. Jer. xxii. 28. This people draw 
 ni-h to me with their mouth, but have re- 
 moved their hearts far from me. God knows 
 wlio thcv are among all the thousands of 
 Israel that are the barren and fruitless pro- 
 fessors; his lot will foil upon the head of 
 Achar., thoa^'h he be hid amongst six hundred 
 thousand men. And he brought his house- 
 hold, man by man, and Achan, the son of 
 Carn'ii, the son of Zubdi, the son of Zerah, of 
 the tribe of Judah, was taken. Josh. vii. 17, 
 18. This is the Achan, this is the fig tree, 
 this is the barren professor. 
 
 There is a man hath an hundred trees in 
 his vineyard, and at the time of the season he 
 walkcth into his vineyard to see how the trees 
 tlourish; and as he goes and views and pries 
 and observes how they are hanged with fruit, 
 behold he cometh to one where he findeth 
 naught but leaves. Now he makes a stand, 
 looks upon it again and again; he looks also 
 here and there, above and below ; and if after 
 all this seeking he finds nothing but leaves 
 thereon, then he begins to cast in his mind 
 how he may know this tree next year — what 
 stands next it or how far it is off the hedge ; 
 but if there be nothing there that may be as a 
 mark to know it by, then he takes his hook 
 and giveth it a private mark, ("And the Lord 
 set a mark upon Cain,") saying, Go thy way, 
 fruitless fig tree, thou hast spent this season in 
 vain. 
 
 Yet doth he not now cut it down ; I will try 
 it another year ; maybe this was not a hitting 
 season. Therefore he comes again next year, 
 to see if now it have fruit ; but as he found it 
 bcf(jre, so he finds it now, barren, barren, every 
 year barren ; he looks again, but finds no fruit. 
 Now he begins to have second thoughts. How ! 
 neither \\\t last year nor this? Surely the bar- 
 renness is not in the season, sure the fault is in 
 the tree; however, I will spare it this year 
 also, but will give it a second mark ; and it 
 may be he toucheth it with a hot iron, because 
 he begins to be angry. 
 
 Weil, at the third season he comes again for 
 fruit, but tlie third year is like the first and 
 eecond— no fruit yet; it only cumbereth the 
 ground. What now must be done with this 
 fig tree? Why, the Lord will lop its boughs 
 with terror ; yea, the thickest of those profes- 
 sors with iron. I have waited, saith God, these 
 three years ; I have missed of fruit these three 
 years; it hath been a cumber-ground these 
 throe years ; cut it down. Precept hath been 
 UJ10U precept, and line upon line, one year 
 
 after another, for these three years, but no 
 fruit can be seen : I find none. Fetch out the 
 axe: I am sure this is the fig tree; I know it 
 from the first year; barrenness was its sign 
 then, barrenness is its sign now ; make it fit for 
 the fire. " Behold, the axe is laid to the root 
 of the trees ; every tree therefore that bringeth 
 not forth good fruit is hewn down and cast 
 into the fire." 
 
 Observe, my brethren, God's heart cannot 
 stand towards a barren fig tree. You know 
 thus it is with yourselves. If you have a tree 
 in your orchard or vineyard that doth only 
 cumber the ground, you cannot look upon that 
 tree with pleasure, with complacency and de- 
 light. No ; if you do but go by it, if you do 
 but cast your eye upon it, yea, if you do but 
 think of that tree, you threaten it in your 
 heart, saying, I will hew thee down shortly, I 
 will to the fire with thee shortly : and it is in 
 vain for any to think of persuading of you to 
 show favour to the barren fig tree ; and if they 
 should pei-suade your answer is irresistible : It 
 yields me no profit, it takes up room, and does 
 no good ; a better may grow in its room. 
 
 Cut it down. 
 
 Thus when the godly among the Jews (Jer. 
 xiv. 17) made prayers that rebellious Israel 
 might not be cast out of the vineyard, what 
 saith the answer of God? — "Though Moses 
 and Samuel stood before me, yet could not my 
 mind be towards this peoj^le; wherefore cast 
 them out of my presence, and let them go 
 forth." 
 
 What a resolution is here! Moses and 
 Samuel could do almost anything with God in 
 prayer. How many times did Moses by prayer 
 turn away God's judgments from even Phai-aoh 
 himself! yea, how many times did he by prayer 
 preserve Israel, when in the wilderness, (Ps. 
 cvi. 23,) from the anger and wrath of God I 
 Samuel is reckoned excellent this way, yea, so 
 excellent that when Israel had done that fear- 
 ful thing as to reject the Lord and choose them 
 another king, he prayed, and the Lord spared 
 and forgave them. But yet neither Moses nor 
 Samuel can save a barren fig tree. No ; though 
 Moses and Samuel stood before me — that is, 
 pleading, arguing, interceding, supplicating, 
 and beseeching — yet could they not incline 
 mine heart to this people. 
 
 Cut it down. 
 Ay, but. Lord, it is a fig tree, a fig tree ! If 
 it was a thorn, or a bramble, or a thistle, the 
 
THE BAnniCX FIG TREE. 
 
 6;i9 
 
 matter would not be much ; but it is a fig tree 
 or a vine. Well, but mark the answer of God: 
 " Son of man, what id the vine tree more than 
 any tree, or than a branch that is among the 
 trees of the fort-st? Shall wood be taken 
 thereof to do any work? or will nu-n take a 
 pin of it to hang any vessel thereon?" If 
 trees that are set or plantiil for fruit bring n<>t 
 forth that fruit, there is betwixt them and the 
 trees of the forest no betterment at all, unlesa 
 the betterment lieth in the trees of the worn!, 
 for they are fit to build withal ; but a fig tree 
 or a vine, if they bring not ft»rth fruit, yea, 
 good fruit, they are fit for notliing at all but to 
 be out down and prejiaretl for the fire; and so 
 the prophet good on, " lU-hold, it is ciust into 
 the fire for fuel." If it servo not for fruit, it 
 will serve Ibr fuel, and .ho "the fire devourcth 
 botii the ends of it, and the middle of it is 
 burnt." 
 
 Ay, but these fig trei-s and vines are ehurch- 
 member^, inhabiters of Jerusalem. So was the 
 fig tree mentioned in the te.\t. liut what an- 
 swer hath God prepared for these objections? 
 Why, "Thus saith the Lord Go<l, As the vine 
 tree among the trees of the fori'st, which I have 
 given to the fire for fuel, .so will I give the in- 
 habitants of Jerusalem ; and I will set my face 
 against them; they shall go «)Ut from ono fire, 
 anil :iM'.iIiir fire -.hall devour iln lu," 
 
 Cut it down. 
 
 I'he woman that delightetli in her garden, 
 if she have a slip there, supp<»si! (if it was 
 fruitful she would not tak«> fwv p<iutid>« f<>r it, 
 yet if it bear no fruit, if it wither and dwindl<> 
 and die, and turn cumber-ground only, it may 
 not stand in her ganlcn. (iardenii and vinc- 
 ynrtis are placeii for fruit — for fruit a' ' 
 to the nature of thi* plant or tlowem. ^ 
 such a slip as I t> ' ..li In: in 
 
 your garden ami . '» l«"l •' 
 
 abide in your ganlfii? No; away with it^ 
 away with it! The woman atmeii into her 
 garden towardii the spring, when fin»t itho givca 
 it :i ' ' -t with her ey- . ' ' • 
 
 pat the weeds and : 
 
 takes u iH>.-«>m and ?fWi'« pt thi w.iIk- , t 
 she falls to prj'ing into her lurlns an-l 
 *f« if they live, to *ec if they are likely to prow. 
 
 Now, if shp comeii to ono that is dead, that 
 •he \» confident will not grow, up »hc pulls 
 that, and makesi to the heap of rubbish with 
 it, where she de^pisingty castjt it down, and 
 vnliicth it no mor<> than a n<-ttle or a w<><'ii, or 
 than the dust she hath swept out of bcr walks. 
 
 Yes, if any that see her should say. Why do 
 you so? the answer is ready, It is dead, it 
 is dead at root; if I had let it stand it would 
 but have cumU'red the ground. The strango 
 slips, (and aUo the dead ones,) " they mui«t bo 
 a heap in the day of grief and of denjieratv 
 .sorrow." 
 
 Cut it (/oirn. 
 
 There are two ways of cutting down— I. 
 When a man is cast out of the vineyard; 2. 
 When a man is east out of the Worhl. 
 
 1. When a man is east out of the vineyard. 
 
 And that is done two ways — 1. Ily an im* 
 mediate haml of Go<l; 2. Uy the Church's duo 
 execution of the laws and censures whidi 
 Christ for that puriHwe hath left with bis 
 Church. 
 
 l.st. God cuts down the barren fig treo by an 
 immediate hand, limiting his root- !.is 
 
 branches, and so takes him away i ug 
 
 his people, " Kvery branch," saith I lirist, 
 "*hat beareth not fruit in me, he (my Father) 
 takcth away." He taketh him out of the 
 Church, he taketh him away from the godly. 
 
 There are two things by which God tjiktlh 
 the barren professor from among the childreu 
 «)f (umI— 1. Strong delusions; 2. Open pro- 
 faneness. 
 
 (1.) Ry strong delusions, such as l>cgttilc the 
 soul with damnable doctrines that swer>'e from 
 faith and go<lliness, "They harc^iosin their 
 own ways," saith (Sod, "and theirVtil (h-tik'ht- 
 elh in their abominations. I -u 
 
 their delii"ioii'«, and will briiu ; -n 
 
 them." I will smite them witii blindness, and 
 hardness of heart, and failing of eyei«, and will 
 also suflcr the tempter to tempt and clTrct bis 
 hellish di>signs u\)i»n them. "Gixl will send 
 thbm strong ilelusi<»ns, that tiny may In-lieTe 
 a lie; that they all may be <laiuiie<l who l»c- 
 lieve jiot the truth, but have ptea.iure in un- 
 righte<iusnei«s." 
 
 (2.) Somelimca Gocl takes away a barren 
 professor by open profanencM. There is one 
 hath taken up n ; ' i of that W'irthy 
 
 name, the I^ortl Ji but lhii» pr .im. 
 
 ••ion is but a clouk : : 'h 
 
 wiekedncMS. lie is a ^m ■<? 
 
 crtvctous, or unclean. Well, 1 will 
 
 loose the reins of this prufi . . I .11 givo 
 him up to his vile affections ; I will Ioom> the 
 reins of hiM lusts lH>fore him; he fihall Ik* en> 
 tanKle<l with his l»raxtly lustn; he shall hm 
 overcome of ungfxlly romp.ioy. Iiiu* they 
 that turn aside lu ibcir own crot^kol wajii 
 
640 
 
 BUNYAN'S COMPLETE WORKS. 
 
 "the Lord shall lead them forth with the 
 workers of iniquity." This is God's hand im- 
 mediately ; God is now dealing with this man 
 himself. Barren fig tree, hearken. Thou art 
 crowded into a profession, art got among the 
 gudly, and there art a scandal to the holy and 
 glorious gospel, hut withal so cunning that, 
 like the sons of Zeruiah, thou art too hard for 
 the Church : she knows not how to deal with 
 thee. Well, saith God, I will deal with that 
 man myself. "I will answer that man my- 
 self" He that sets up his idols in his heart, 
 aud puts the stumbling-hlock of his iniquity 
 before his face, and yet comes and appears be- 
 fore me, " I will set my face against that man, 
 and will make him a sign and a proverb ; and 
 I will cut him oil' from the midst of my peo- 
 ple, and he shall know that I am the Lord." 
 
 But, 2dly. God doth sometimes cut down the 
 barren fig tree by the Church, by the Church's 
 due execution of the law aud censures which 
 Christ for that purpose hath left with his 
 Church. This is the meaning of that in Matt. 
 xviii. ; 1 Cor. v., and that in 1 Tim. i. 20, upon 
 which now I shall not enlarge. But which 
 way soever God dealeth with thee, thou bar- 
 ren fig tree — whether by himself immediately 
 or by his Church — it amounts to one and the 
 same; for if timely repentance prevent not, 
 the end of that soul is damnation. They are 
 blasted and withered, and gathered by men, 
 God'^ enemies, and at last being cast into the 
 fire, burning must be their end: "That which 
 beareth briers and thorns is nigh unto cursing, 
 whose end is to be burned." 
 
 2. Again, sometimes by " cut it down," God 
 means, C:\st it out of the world. Thus he cut 
 down Nadab and Abihu when he burned them 
 up with fire from heaven. Thus he cut down 
 Korah, Dathan, and Abiram when he made the 
 earth to swallow them up. Thus he cut down 
 Saul when he gave him up to fall against the 
 edge of his own sword, and died. Thus he cut 
 down Ananias with Sapphira his wife when 
 he struck them down dead in the midst of the 
 congrL-gation. I might here also discourse of 
 Absalom, Ahithophel, and Judas, who were all 
 three hanged — the first by God's revenging 
 hund ; the others were given up of God to be 
 their own executioners. These were barren 
 and unprofitable fig trees, such as God took 
 uo pleasure in, therefore he commanded to cut 
 them down. The Psalmist saith, "He shall 
 take thfm away as with a whirlwind, both liv- 
 ing, and in his wrath." 
 
 Barren fig tree, hearken. God calls for the 
 
 axe, his sword: Bring it hither, here is a bai 
 ren professor ; " Cut him down ; why cumber- 
 eth he the ground ?" 
 
 Why cumbereth it the ground ? 
 
 By these words the Lord suggesteth reasons 
 of his displeasure against the barren fig tree; 
 it cumbereth the ground. The Holy Ghost 
 doth not only take an argument from its bar- 
 renness, but because it is a cumber-ground, 
 therefore cut it down ; wherefore it must needs 
 be a i)rovocation — 
 
 L Because as much as in him lieth he dis- 
 appointeth the design of God in planting his 
 vineyard ; " I looked that it should bring forth 
 fruit." 
 
 2. It hath also abused his patience, his long- 
 suffering, his three years' patience. 
 
 3. It hath also abused his labour, his pains, 
 his care, and providence of protection and 
 preservation, for he hedges his vineyard, and 
 walls it about. Cumber-ground, all these 
 things thou abuseth. He waters his vineyard 
 and looks to it night and day, but all these 
 things thou hast abused. 
 
 Further, there are other reasons of God's 
 displeasure; as — 
 
 1. A cumber-ground is a very mock and re- 
 proach to religion, a mock and reproach to the 
 ways of God, to the people of God, to the 
 word of God, and to the name of religion. It 
 is expected of all hands that all the trees in 
 the garden of God should be fruitful : God ex- 
 pects fruit, the Church expects fruit, the world, 
 even the world, concludes that professors should 
 be fruitful in good works ; I say, the very world 
 expecteth that professors should be better than 
 themselves. But, barren fig tree, thou disap- 
 pointest all ; nay, hast thou not learned the 
 wicked ones thy ways? Hast thou not learned 
 them to be more wicked by thy example? 
 (But that is by the by.) Barren fig tree, thou 
 hast disappointed others, and must be disap- 
 pointed thyself: "cut it down; why cumbereth 
 it the ground?" 
 
 2. The barren fig tree takes up the room 
 where a better might stand ; I say, it takes up 
 the room ; it keeps, so long as it stands where 
 it doth, a fruitful tree out of that place, and 
 therefore it must be cut down. Barren fig 
 tree, dost thou hear? Because the Jews stood 
 fruitless in the vineyard, therefore saith God, 
 "the kingdom of heaven shall be taken from 
 you, and shall be given to a nation that shall 
 render him their fruits in their season." The 
 Jews for their barrenness were cut down, and 
 
THE BARREN FIG TREE. 
 
 G41 
 
 more Iruitful people put in their room. As 
 Samuel also said to barren Saul, "The I^jrd 
 hulh rent the kingdom from thee, and hath 
 t;iven it to tliy nei|j;hbour, who is better than 
 tliou;" the unprofitable servant must be eitst 
 o't, nuist be eut down. 
 
 C'uiaber-ijround, how niany hopeful, inelina- 
 ble, forward pe»»|»le hast thou by thy fruitles.s 
 and unprolitablo life kept out of the vineyard 
 of Ct'Hl! For thy sake liavo the jM-'ople stum- 
 bleil at relijfion; by thy life have they been 
 kept from tlie love of their own salvation. 
 Thou h&st been also a means of hardening 
 others and of ({iienehing and killini; weak be- 
 ginnings. Well, Imrron fjg tree, hiok to thy- 
 .self ; thou wilt not go to heaven thyself, and 
 them that would thou hinderost; thou must not 
 always cumber the ground, nor always hinder 
 the salvation of others. Thou shall be eut 
 down, and another Bhall be planted in tliy 
 room. 
 
 ;?. The eumber-ground is a sueker; he draws 
 away the heart and nourishment from tlie other 
 trec!«. Were the cumber-ground cut down, the 
 others would be more fruitt'ul ; he draws away 
 that fatness of the ground to himself that would 
 make the others more hearty and fruitful: "One 
 «jnni'r destroyi-th much go<Kl." 
 
 The eundier-ground is a very drone in the 
 hive, that eats up the honey that should feed 
 the lalM>urigg beo; he is a thief in the candle, 
 that wasteth the tuUow, but giveth no light; 
 lie is the unsaviHiry salt, that is fit ft>r naught 
 l>ut the dunghill. Look to it, barren fig tree. 
 
 Anil hf nnswrring, taitl uitln him, Ixtnl, Ut ii 
 alonr iMs tjfir aUn, till I thttll Ji'j about it, 
 ii/tii dung it; nml ij it fxar j'niit, tntfl ; ami 
 if' not, then after that thou nhalt eut it down, 
 
 Tbose are the words of the dretwcr of the 
 vineyanl, who, I told you, is Je*»us Christ, (for 
 he made inlerceswion for the tran^gn-ssoni.) 
 Anil they contain a jH'tition pn'-M-nti-*! to an 
 offended justice, praying that a little more 
 (imo and patience might Im> excrciitcd towanhi 
 the barren, cumlK-r-ground fig tree. 
 
 In this petition there arc six things consid- 
 erable — 
 
 1. That justice might Ik* deferred. '* I>onl, 
 let it alone," »1cr., awhile longer. 
 
 2. Here i^ time prefix«*<|, its n space to try if 
 more mean« will cure a barr»-n fig tree " Lord, 
 *'f it alone this year als**." 
 
 ■?. The means to help it are pm|)nunde<t. 
 *• I'ntil I ^hall dijr nlnuit it, au'l dung it." 
 4. Here is also an insinuation of a «up|MMi- 
 41 
 
 tion that by thus doing Ciod's expectatiouB 
 may be answered. " And if it bear fruit, well." 
 
 5. Here is a suppoititioii that the barren fig 
 tree may yet abiile barren when Christ hath 
 done what he will unto it. " .\nd if it bear 
 fruit," Ac. 
 
 ti. Here is at last a res4>lution that if thou 
 continue barren hewing ilays will come U|>oii 
 thee. "And if it bear fruit, well; and if uot, 
 then after that thou shall cut it down." 
 
 Hut to proceeil, aeeording to my former 
 methml, by way of ex|>onition. 
 
 Loiti, lei it alow this year aim. 
 
 Here is astonishing graer indee«l! :is(oni.Hh- 
 iiig grace, I say, that the I^onl Je»us should 
 concern himself with a barren fig tree, that he 
 should step in to stop the bl<»w from a Imrreo 
 fig tree! True, he stopped the blow but for a 
 time, but why did he stop it al all? Why did 
 he not fi tch mit the axe? Why did he not do 
 execution? Why did not he eut it down? 
 Barriii tig tree, it is well for thee that there in 
 a Jesus at G«h1's right hand — a Jcnua of that 
 largeness of bowels a.i to have compiLssion for 
 a barren fig tree — el.se justice had never let 
 thee alone to euiiil>cr the ground as thou hast 
 done. When Israel als«» had sinned against 
 (iihI, down they had gone but that " .Mimcm 
 stoo<| ill the breach." " I/»'t me alom-," said 
 C'(kI t4> him, "that I may consume them in a 
 moment, and I will make of thee a great na- 
 tion." Ifcirren fig tree, d<»st thou hear? Tliou 
 knowt^t not how oft the hand of I>iviiie jus- 
 tice had been u|t to strike, and how many 
 years since thou hadst Im-cii cut down had not 
 Jesus caught liohl of hi!» Kather's axe. Lut 
 me alone, let me fetch my blow, or "cut it 
 down; why cumbereth it the grouml?" Wilt 
 thou not hear yet, barren fig tree? Wilt thou 
 provoke still? Thou hiu^t wi'arie<l im-n and 
 provoketl the justice of (nsl: ".Vnd will tluMl 
 weary my (io«| also?" 
 
 Lord, let it alone this gear. 
 
 I/ook a little longer; let us not lose a "••'u i>>t 
 want of ineans. I will try, I will see if I cau 
 make it fruitful ; I will not iK'g a bin;; lif«', nor 
 that it might still 1n> Imrreii, and s<i provoke 
 thee. I Ix'g for the sjike of the soul, the im- 
 mortal Houl. l.nttl, spare it one year only, one 
 year longer, this year alao: if I do any giwid to 
 it. it will Im' in little time. T' ' ■ not b» 
 overwcarietl with waitint; : •'- iht-n. 
 
 Ilarren fig tw*'. i "trir- 
 
 ing there is U>twi • .•ltd lli« 
 
"Cut it down," 
 ' saith the other, 
 the Father; One 
 " Let it alone this 
 
 642 
 
 Husbandman for thy life? 
 Bays one; "Lord, spare it,' 
 It is a cumber-ground, saith 
 year longer, prays the Son. 
 year also." 
 
 Till J shall dig about it, and dung it. 
 
 The Lord Jesus by these Nvords supposetli 
 two thiuL's as causes of the want of fruit in a 
 barren fig tree, and two things he supposeth as 
 ■ remedy. 
 
 The things that are a cause of want of fruit 
 are— i. It is earth-bound. Lord, the fig tree 
 is earth-bound. 2. A want of warmer means, 
 of fatter means. 
 
 Wherefore accordingly he propoundeth — 
 
 1. To loosen the earth : to dung about it. 
 
 And then to supply it with dung: " To dig 
 about it, and dung it." " Lord, let it alone 
 this year also, until I shall dig about it." I 
 doubt it is too much ground-bound ; " the love 
 of this world and the deceitfulness of riches" 
 lie too close to the roots of the heart of this 
 professor. The love of riches, the love of hon- 
 ours, the love of pleasures are the thorns that 
 dioke tiie word. " For all that is in the world, 
 the lusts of the flesh, the lusts of the eye, and 
 the pride of life, are not of the Father, but en- 
 mity to God :" how then (where these things 
 bind up the heart) can there be fruit brought 
 forth to God? Barren fig tree, see how the 
 Lord Jesus by these very words suggesteth the 
 cause of thy fruitfulness of soul.- The things 
 of this world lie too close to thy heart ; the 
 earth with its things have bound up thy roots; 
 thou art an earth-bound soul, thou art wrapped 
 up in thick clay. " If any man love the world, 
 the love of the Father is not in him ;" how 
 then can he be fruitful in the vineyard? This 
 kept Judas from the fruit of caring for the 
 poor. This kept Demas from the fruit of self- 
 denial. .Vnd this kept Ananias and Sapphira 
 bis wife from the goodly fruit of sincerity and 
 truth. What shall I say? " These are foolish 
 and huitful lusts, which drown men in destruc- 
 tion and perdition; for the love of money is 
 ll»e root of all evil." How then can good fruit 
 grow from such a root, the root of all evil? 
 " Which wiiile some covet after, they have 
 erred from the faith, and pierced themselves 
 through with many arrows." It is an evil 
 root, nay, it is the root of all evil. How then 
 caji the professor tiiat hath such a root, or a 
 root wrajiped up in such earthly things as the 
 lu-tx, and pleasures, and vanities of this world, 
 bring forth fruit to God? 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Till I shall dig about it. 
 Lord, I will loose his roots, I will dig up 
 this earth, I will lay his roots bare ; my hand 
 shall be upon him by sickness, by disappoint- 
 ments, by cross providences ; I will dig about 
 him until he stands shaking and tottering, 
 until he be ready to fall ; then, if ever, he will 
 seek to take faster hold. Thus, I say, deals 
 the Lord Jesus ofttimes with the barren pro- 
 fessor ; he diggeth about him, he smiteth one 
 blow at his heart, another blow at his lusts, a 
 third at his pleasures, a fourth at his comforts, 
 another at his self-conceitedness. Thus he 
 diggeth about him ; this is the way to take bad 
 earth from the roots and to loosen his roots 
 from the earth. Barren fig tree, see here the 
 care, the love, the labour, and way which the 
 Lord Jesus, the dresser of the vineyard, is fain 
 to take with thee if haply thou mayest be 
 made fruitful. 
 
 Till I shall dig about it, and dung it. 
 
 As the earth, by binding the roots too closely, 
 may hinder the tree's being fruitful, so the 
 want of better means may be also a cause 
 thereof. And this is more than intimated by 
 the dresser of the vineyard : " Until I shall dig 
 about it, and dung it." I will supjjly it with 
 a more fruitful ministry, with, a warmer word ; 
 I will give them pastors after mine own heart; 
 I will dung them. You know dung is a more 
 warm, more fat, more hearty, and succouring 
 matter than is commonly the place in which 
 trees are planted. 
 
 " I will dig about it, and dung it ;" I will 
 bring it under an heart-awakening ministry ; 
 the means of grace shall be fat and good : I 
 will also visit it with heart-awakening, heart- 
 warming, heart-encouraging considerations ; I 
 will apply warm dung to his roots ; I will strive 
 with him by my Spirit, and give him some 
 tastes of the heavenly gift and the power of the 
 world to come. I am loth to lose him for want 
 of digging. " Lord, let it alone this year also, 
 until I shall dig about it, and dung it." 
 
 And if it bear fruit, well. 
 
 And if the fruit of all my labour doth make 
 this fig tree fruitful, I shall count my time, my 
 labour, and my means well bestowed upon it ; 
 and thou also, O my God, shall be therewith 
 much delighted ; for thou art gracious, and 
 merciful, and repentest thee of the evil which 
 thou threateuest to bring upon a people. 
 
 These words, therefore, inform us that if a 
 barren fig tree, a barren professor, shall now at 
 
THE BARRES FIU TREE. 
 
 «13 
 
 last bring forth fniit to God, it shall go well 
 with that proffsstir, it shall go well with that 
 poor soul. His former barrenness, his former 
 tempting of G<hI, his abuse of God's patience 
 and long-suffering, his misspending year after 
 year, shall now be all forgiven him. Yea, God 
 the Father iiml nur Lord Jesus Christ will now 
 pass by and forget all, and say, Well done! at 
 the last. When I say to the wicked, O wicked 
 man, thou shalt surely die, if he then do that 
 which is lawful and right, if he walk in the 
 statutes of life, without committing iniquity, 
 he shall surely live, he shall not die. Kzek. 
 iii. :i. 
 
 IJarren fig tret», dost thou hear? The axe is 
 laid to thy nnits, the I»rd Je.sus prays God to 
 spare thee. Hath he been digging about thee? 
 Hath he been dunging of thee? O barren tig 
 tree, now thou art come to the i><)int: if thou 
 »halt now become g<H>d, if thou shalt, after a 
 gracious manner, 8uck in the gospel nourish- 
 ment, and if thou shalt bring forth fruit unto 
 Gotl, well; but if not, the fire is the last; fruit 
 or the fire, fruit or the fire, barren fig tree. 
 " If it bear fruit, well." 
 
 .1 (</ if not, then after that thou thalt cut it down. 
 
 " And if not," Ac. The Lord Jesus by this 
 {f givetli us to understaml that there is a gen- 
 eration «)f profi-jvsors in the world that arc in- 
 curable — that will not, that cannot re{K>nt, nor 
 Ihh profited by the means of grace — a genera- 
 tion, I say, that will retain a profetwiou, but 
 will not bring forth fruit; a generation that 
 will wear out the patience of G<m1, time and 
 tide, threatenin-^'M and intercessions, judgments 
 %nd mercies, and after all will be unfruitful. 
 
 Oh the desiH'rate wicke<lneHs that is in thy 
 heart! Ilarren profetM^r, dost thou iiear? The 
 Lord Jesus standu yet in doubt about the«; 
 there is an (/* stajids yet in the way. I say, 
 the Lord Jesus stands y«t in doubt alxiut tl»«i', 
 whether or no at liLxt thoii w 
 be may not labour in vain, u 
 
 favour si ighteil; neither is the L'>rd Jexus so 
 provokeil with any thing as when sinners abu6« 
 his means of grace. If it be barren and fruit- 
 less under my Go«[)cl, if it turn my grace into 
 wantonness, if after digging, and dunging, and 
 waiting, it yet remain unfruitful, I will lei 
 thee cut it down. 
 
 Gospcl-m«>atis applied is the last remetly for 
 a barren prol"es.-»or : if the Gt>s|H'l, if the gruc* 
 of the (Jospel, will n«it do, there can be noth-. 
 ing expected but cut it d<»wn; "Then after 
 that thou shalt cut it down." 
 
 " O Jerusjilem, Jerusalem I thou that killesl 
 the propluts, and stonest them that are sent 
 unto thee I how often would I have gathered 
 thy children together, as a hen gatlureth her 
 chickens under her wingv, and ye would not I 
 Therefore your houses are left unt<» you deso- 
 late." Yet it cannot be but this I^>nl Jesua, 
 who at first did put a stop to the execution of 
 his Father's justice, because he desired to try 
 more means with the fig tne— I sjiy, it cannot 
 be but that a heart so full of compa-sfion as his 
 is should be touched to behold this profensor 
 must now be cut down. "And when he waa 
 come near, he beheld the city, and wept over 
 it, saying, l( thou liadst known, even thou, at 
 least in this thy day, the things that U'loiig to 
 thy peace! but now they are hid from thine 
 eyes." 
 
 A/ler that thou shalt cut it Jotcn. 
 
 When Christ giveth thee over there \» no 
 intercessor or mediator, no more sacrifice for 
 sin ; all is gone but judgment, but the axe, but 
 "a certain fearful l<M>king-for of judgment and 
 fiery indignation, which shall devour tl.e .id- 
 venuirica." 
 
 Karren fig tree, take hec«l that thou < "iiM^t 
 
 not to thcHC last wonls, for thute words are a 
 
 give-up, a cast-up, a cast-up of a ciwtawny; 
 
 "After that thou shalt cut it down." Tl ey 
 
 .OS much as if Christ had <>aii<, Fathei, I 
 
 /.:e<l for more time for this barren profeo- 
 
 and dunging will come to more tlian li«t la- I »„t; I Ix^gge*] until I should dig about it, and 
 
 hour. " I gave her space to repent, but »he 
 rei>entc(l not;" I digged about it, I dunged it; 
 I gained time, and supplieii it with means; but 
 I lulxHired here in vain, and sjH-nt my strength 
 for nauglit and in vain. lhi»t thou hear, Imr- 
 ren fig tree? There is yet a iiueMtiou whetiier 
 it will be well with tliy aoul at lu.st. 
 
 </ (/' not, then n/Ur that thou $haU cut it dou-n. 
 
 There is nothing more . . * . th«' 
 
 niiud of a man than to find .ind 
 
 dung it; but now, Father, the titTie is out, tli« 
 year is ende<l, the summer is en«le«I, and no 
 giMMl done. I have also trie«i with my nutans, 
 wiih tbo G<>«{>ol ; I have digge«l alM>ul it; I 
 fat and hearty dung of tha 
 i comes to nothing, hatlu;/, 
 I deliver up this profennMir to the«i ni.'itin. I 
 have done, I have done all ; I have done pray- 
 ing and endeavouring: I will hold the hv«d 
 of thine axe no longer. Take him into tha 
 hands of justice; do justice, d» the law; 1 
 
644 
 
 BVNYAN'S COMPLETE WORKS. 
 
 will never beg for him more. " After that thou 
 6luilt cut it dowu." " Woe unto them when I 
 dei)art from them!" Now is this professor 
 left naked indeed— naked to God, naked to 
 Satan, naked to sin, naked to the law, naked 
 to death, naked to hell, naked to judgment, 
 and naked to the gripes of a guilty conscience, 
 and to the torment of that worm that never 
 die^, and to that fire that never shall be 
 quenched. " See that ye refuse not him that 
 bpeaketh. For if they escape not who refused 
 him that spake on earth, much more shall not 
 we escape if we turn away from Him that 
 Bpeaketh from heaven." 
 
 From this brief pass through this parable, 
 you have these two general observations : 
 
 1. That even then, when the justice of God 
 cries out, I cannot endure to wait on this bar- 
 ren professor any longer, then Jesus Christ in- 
 tercedes for a little more patience and a little 
 more striving with this professor, if possibly 
 he may make him a fruitful professor : " Lord, 
 let it alone this year also, until I shall dig 
 about it, and dung it ; and if it bear fruit, 
 well," &c. 
 
 2. There are some professors whose day of 
 grace will end with. Cut it down, with judgment 
 — when Christ by his means hath been used for 
 their salvation. 
 
 The first of these observations I shall pass, 
 and not meddle at all therewith, but shall 
 briofiy speak to the second, to wit : 
 
 That there are some professors whose day of 
 grace will cud with. Cut it down, with judg- 
 ment — when Christ by his means hath been 
 used for their salvation. 
 
 This the apostle showeth in that third chap- 
 ter of his Epistle to the Hebrews, where he 
 tells us that the people of the Jews, after a 
 forty years' patience, and endeavour to do 
 them good by the means appointed for that 
 purpose, their end was to be cut down, or ex- 
 cluded the land of promise for their final in- 
 credulity : " So we see they could not enter in, 
 because of unbelief" Wherefore saith he, "I 
 was grievc(> with that generation, and said, 
 Tiioy do always err in their hearts and they 
 have not known my ways ; so I swear in my 
 wrath, They sliall not enter into my rest." As 
 who should say, I would they sliould have en- 
 tered in, and for that purpose I brought them 
 out of Egypt, led them through the sea, and 
 taught them in the wilderness, but they did 
 not answer my work or designs in that mat- 
 ter; wherefore they shall not, I swear they 
 shall not: " I swear in my wrath. They should 
 
 not enter into my rest." Here is cutting down 
 with judgment. So again he saith, "As I 
 have sworn in my w'rath. If they shall enter 
 into my rest, although the works were fin- 
 ished from the foundation of the world." This 
 word i/ is the same with they shall not in the 
 chapter before. And where he saith, " Al- 
 though the works were finished from the 
 foundation of the world," he giveth us to un- 
 derstand that what preparations soever are 
 made for the salvation of sinners, and of how 
 long continuance soever they are, yet the God- 
 tempting, God-provoking, and fruitless pro- 
 fessor is like to go without a share therein : 
 " although the works were finished from the 
 foundation of the world. I will therefore put 
 you in remembrance, though ye once knew 
 this, how that the Lord having saved the 
 people out of the land of Egypt, afterward 
 destroyed them that believed not. And the 
 angels that kept not their first estate, but left 
 their own habitation, he hath reserved in ever- 
 lasting chains under darkness, unto the judg- 
 ment of the great day." Here is an instance 
 to pui'pose, an instance of men and angels — 
 men saved out of the land of Egypt, and in 
 their journey towards Canaan, the type of 
 heaven, cut dowu ; angels created and placed 
 in the heavens in great estate and princiijal- 
 ity; yet both these, because unfruitful to God 
 in their places, were cut down, the men de- 
 stroyed by God, (for so saith the text,) "and 
 the angels reserved in everlasting chains 
 under darkness, to the judgment of the great 
 day." 
 
 Now, in my handling of this point I shall 
 discourse of the cutting down, or the judg- 
 ment here denounced, as it respecteth the 
 doing of it by God's hand immediately, and 
 that, too, with resiject to his casting them out 
 of the world, and not as it respecteth an act 
 of the Church, &c. And as to this cutting 
 down, or judgment, it must be concluded that 
 it cannot be before the day of grace be past 
 with the fig tree, but according to the obser^'a- 
 tion, there are some professors whose day of 
 grace will end with, Cut it down ; and accord- 
 ing to the words of the text, " Then, after that, 
 thou shalt cut it dowu." After that; that is, 
 after all my attempts and endeavours to make 
 it fruitful, after I have left it, given it over, 
 done w^ith it, and have resolved to bestow no 
 more days of grace, opportunities of grace, and 
 means of grace upon it — then, after that, thou 
 shalt cut it dowu. 
 
 Besides, the giving up of the fig treo ia 
 
THE BARRES FIG TREE. 
 
 645 
 
 before the exccotion. Execution is not always 
 prejtently U[M»n the sentence giveu; for after 
 that a conveniont time is thought on, ami 
 then is cutting ilown. And so it is here in 
 the text. Tlie ilecrt'o that it shall peritih is 
 gathered from its continuing fruitless ijuitr 
 through the hist year, from its continuing 
 fruitless at the end of all endeavours. Hut 
 ■•'itting down is not yi-t, for that comes with 
 ■\ afterward: "Then, after that, thou shalt 
 rut it down." 
 
 S'> then, that I may onlerly pri>ceed with 
 the nliservation, I must lay dtnvn thi-se two 
 projKwitioiis : 
 
 l*n)|>. 1. That the day of grace ends with 
 some men before CmkI takes theni out of this 
 world; and, 
 
 I'riip. 2. The death, or cutting down ofwuch 
 men, will be dreadful. For this mt il doirn, 
 when it is undcrvtootl in the largest sense, (as 
 here indeed it ought,) it showeth noi only the 
 wrath of Qi^i ag:iinst a man's life in this 
 world, hut his wrath against him, body and 
 soul ; and is as much as to say. Cut him off 
 front all the privileges and benefits that eome 
 by grace, both in this world and that which is 
 > come. 
 
 Hut to proceed: the day of gnice ends with 
 ■ine men before Owl tnketh them out of the 
 isorld. I shall give you some instance* of this, 
 and so go on to the last projwsition. 
 
 1. I -hull instance Cain. Cain was a pro- 
 ff^si.r. a ^il.•rificer, a worshipper of (uh\; yea, 
 the fir^t worshipper that we read of after the 
 Fall ; but his graj>es were wild ones ; his works 
 were evil; he did not do what he did from 
 true gospel motives ; therefore OckI disallowe<l 
 his work. At this his countenance falls ; 
 whert^fore he envies his brother, ilisputi's him, 
 takes his opportunity and kills him. Now in 
 that day that he did this act were the heavens 
 cloiseil up against him; and that himself did 
 smartingly and fearfully feel when (tod made 
 ■'ijuisition for the bloo«l of .Mk-I. " And now 
 
 ir>»ed" (said CJwJ) "shalt th«>u be from the 
 . rth, whieh hath opvn»d h«T mouth to re- 
 
 ivt thy brother's IiIikmI from thy hand. Ami 
 
 lin said. My punishment is greater than I 
 
 ri War. Mine iniquity is greater than that 
 ■ may be forgiven. Bt-hold, thou haj>t driven 
 
 •' out this day from the face of the earth, and 
 
 •m thy facp shall I be hid." Now thou art 
 4 S (mmI. Tliou hast ■' • out 
 
 • li lith Cnin, ancl from ' ,:ill I 
 
 be hid; I shall never morr- havr hop,- m tb. . . 
 tmi'i- fri>iii tbc«', nor rsjMct ni«Ti'\ at t!iv li.d; I 
 
 Thus therefore Cain's day of gnice endeil, and 
 the heavens, with Goil's own heart, were shot 
 up against him ; yet after thi-* he lived lont;. 
 Cutting down was not come yet; after thii^ 
 he livfd to marry a wife, to In-get a curntl 
 bnMKl, to build a eity, (and what else I know 
 not;) all wliieh could not be quickly done; 
 wherefi»re Cain might live after the day of 
 grace was past with him several hundriHU of 
 years. 
 
 2. I slmll instance Ishmad. I»hmacl wiu 
 a professor, was brought up in .Xbraham's 
 family, and was cireiimcisiHl at lhirt»H-n yean 
 of a'.'e. Hut he wsus the son of the bond- 
 woman ; he bntught not forth good fnilt; he 
 was a wild prof«>ssor. For all his religion, he 
 would scoff at those that were belter than him- 
 self Well, uj)on a day his brother I-aai- was 
 weaned, at wiiieh time his father nwule a feast 
 an«l rejoiee<l before the Lonl, for that he had 
 given hiui the promised son: at this Isiimael 
 mocked them, their son, and godly njoicing. 
 Then came the Spirit of CkmI upon Sarah, and 
 she CTied. "Cast him out, cast out this bond- 
 woman and her son ; for the son of this bond- 
 woman shall not be heir with my son, with 
 Isaac." Now Patil to the (ialatians makei 
 this casting out to be not only a cjusting out 
 of Abrnhani's family, but a easting out also 
 from a lot with the saints in heaven. Als« 
 Moses giveth us a notable proof thereof in 
 saying that when he diwl he w:t- 1 to 
 
 his people — his people by his v.. -\>\c, 
 
 for he was reckone<l from her, the son of 
 Hagar, the son of the bond-woman. Now 
 she came of the Kg>'ptians; so that he waa 
 gathered when he ilied, notwithstanding his 
 pmfi-ssion, to the place that Pharaoh and his 
 host were gatheriMl, who were drt>wned in the 
 He<l Sea: these were his people, and he waa 
 of them, both by nature and <lis|M>»ition, by 
 |K»rsecuting as they did. Hut now, when did 
 the day of grace end with this man? Ob- 
 seni'e, and I will show you. Ishmael waa 
 thirteen years old when he was rircumci-M-.! 
 ■«nd th' 
 niu'': • 
 
 I- . .Now 
 
 wl . , • sucktnl 
 
 four years,) by that account the day of grac« 
 must be ende<l with Ishmael by the time he 
 waa elehteen years old. For that day he 
 n»- " " " " " ' "iin> out; 
 
 ail makefl 
 
 what I have -ani. I'h w.ire, yp yiung barrrn 
 i,r..r.-*.....r.. N-.w l-hrna"! live*! an hiindrwi 
 
646 
 
 BUy VAN'S COMPLETE WORKS. 
 
 and nineteen years after this, in great tran- 
 quillity and honour with men; after this he 
 also begat twelve princes, even after his day 
 of grace was past. 
 
 3, I shall instance Esau. He also was a 
 professor, he was born unto Isaac, and circum- 
 cised according to the custom. But Esau was 
 ■A gamesome professor, a huntsman, a man of 
 tlie field: also he was wedded to his lusts, 
 which he did also venture to keep rather than 
 the birthright. Well, upon a day, when he 
 came from hunting and was faint, he sold his 
 birthright to Jacob his brother. Now the 
 birthright, in those days, had the promise and 
 blessing annexed to it. Yea, they were so en- 
 tailed in this that the one could not go without 
 the other; wherefore the apostle's caution is 
 here of weight. "Take heed," saith he, " lest 
 there be among you a fornicator or profane 
 person, as Esau, who for one morsel of meat 
 sold his birthright; for ye know how that 
 afterwards, when he would have inherited the 
 ble-ssing, he was rejected; for he found no 
 place of repentance, though he sought it care- 
 fully with tears." Now the ending of Esau's day 
 of grace is to be reckoned from his selling of 
 his birthright; for there the apostle points it. 
 Lest there be among you any that, like Esau, 
 sells his birthright; for then goes hence the 
 blci-sing also. 
 
 But Esau sold his birthright long before his 
 death. Twenty years after this Jacob was with 
 Lallan, and when he returned liome his brother 
 Esau met him. Further, after this, when Jacob 
 ilwelt again some time Avith his father, then 
 Jacob and Esau buried him. I suppose he 
 might live about forty — ^yea, for aught I know, 
 above fourscore — ^j'ears after he had sold his 
 birthright, and so consequently had put him- 
 self out of the grace of God. 
 
 Three things I would further note upon 
 these three professors : 
 
 L Cain, an angry professor, Ishmael, a mock- 
 ing one, Esau, a lustful, gamesome one — three 
 Byiu])toms of a barren professor, for he that 
 can be angry, and that can mock, and that 
 c.-in indulge his lusts cannot bring forth fi'uit 
 to God. 
 
 2. The day of grace ended with these pro- 
 fessors at that time when they committed some 
 grievous sin. Cain's, when he killed his bro- 
 ther ; Ishmael's, when he mocked at Isaac, &c., 
 &c. ; and Esau's, when out of love to his lusts, 
 he despised and sold his birthright. Beware, 
 barren professor ; thou mayest do that in half 
 a quarter of an hour from the evil of which 
 
 thou mayest not be delivered for ever and 
 ever. 
 
 3, Yet these three, after their day of grace 
 was over, lived better lives, as to outward 
 things, than ever they did before. Cain, after 
 this, was lord of a city; Ishmael was, after 
 this, father of twelve princes ; and Esau, after 
 this, told his brother, I have enough, my bro- 
 ther; keep that thou hast to thyself. Ease 
 and peace, and a prosperous life in outwards, 
 is no sign of the favour of God to a barren and 
 fruitless professor, but rather of his wrath, that 
 thereby he may be capable to treasure up more 
 wrath against the day of wrath and revelation 
 of the righteous judgment of God. 
 
 Let this much serve for the proof of the first 
 proposition — namely, that the day of grace 
 ends with some men before God takes them 
 out of this world. 
 
 Now, then, to show you by some signs how 
 you may know that the day of grace is ended, 
 or near to ending, with the barren professor, 
 and after that thou shalt cut it down. 
 
 First. He that hath stood it out against God, 
 and that hath withstood all those means for 
 fruit that God hath used for the making of 
 him (if it might have been) a fruitful tree in 
 his garden, he is in this danger ; and this in- 
 deed is the sum of the parable. The fig tree 
 here mentioned was blessed with the appli- 
 cation of means, had time allowed it to receive 
 the nourishment; but it outstood, withstood, 
 overstood all — all that tlie husbandman did, all 
 that the vine-dresser did. 
 
 SIGKS OF BEING PAST GRACE. 
 
 But a little distinctly to particularize in four 
 or five particulars. 
 
 First sign. The day of grace is like to be 
 past when a professor hath withstood, abused, 
 and worn out God's patience ; then he is m 
 danger ; this is a provocation ; then God cries, 
 "Cut it down." There are some men that 
 steal into a profession, nobody know's how, 
 even as this fig tree was brought into the vine- 
 yard — by other hands than God's; and there 
 they abide, lifeless, graceless, careless, and with- 
 out any good conscience to God at all. Perhaps 
 they came in for the loaves, for a trade, for credit, 
 for a blind, or it may be to stifle and choke the 
 checks and grinding pangs of an awakened 
 and disquieted conscience. Now, having ob- 
 tained their purpose, like the sinner of Zion 
 they are at ease and secure, saying, like Agag, 
 "Surely the bitterness of death is. past." I 
 am well, shall be saved, and go to heaven 
 
THE nAi:i:h.\ tn., trkk. 
 
 647 
 
 Thus in the.-<e vain oonccitji tlay spon<i a year, 
 two, or three, nut reuiemberiug that at every 
 season of grace auJ at every opj>ortunity of 
 the gikspel the \mt*\ oome.s seeking fruit. Well, 
 pinner, well, barren fig tree, this is but a eoarsc 
 beginning: God comes f<»r fruit. What have 
 I here, saith God? Wliat u fig tree ii this, 
 that hath stood this year in my vineyard and 
 brought me forth no fruit? I will cry unto 
 him: Trofissor, barren fig tree, be fruitful! I 
 look for fruit, I expect fruit, I must have fruit; 
 therefore bethink thyself. At these the pro- 
 f«.-!>sor pauseti ; but these are words, not blows ; 
 therefore oil" goes this cunsideratiuu from the 
 heart. When God comes the ne.xt year, he 
 finds him still oi he was, a barren, fruitless 
 cumber-grouuil. And now again he com- 
 plains: Here are two vears gone, and no fruit 
 appears; well, I will defer n»ine anger tor my 
 name's suke. I will defer mine anger for my 
 ])nuse ; I will refrain froni thee, that I cut thee 
 not olF, (a8 yet.) I will wait, I will yet wait to 
 be graciiius. Hut this helps not, this hath not 
 the lesLst intluence upon the barren fig tree. 
 Tush, saith he, here is no threatening; CJod is 
 merciful, he will defer his anger, he waits to 
 be gracious. I am not yet afraid. Oh, how 
 ungiKlly men, that are at unaware.^ crept into 
 the vineyard, how do they turn the grace of 
 our (iihI into hisciviousness! Well, he conie« 
 the tliinl year for fruit, its he did before, but 
 Ktill he finds but a barren (v^ tree ; no fruit. Now 
 he cries out agiun, O thou dr«.'j<.ser of n>y vine- 
 yard, come hither; here is n fig tree huth stood 
 thcB« three years in my vineyard, and hath 
 at every season dijiapjiointetl my expectation, 
 for I have li>oked for fruit in vain. Cut it 
 down ; my patience is worn out, I ithall wait 
 on riiis Jig lire no hniger. 
 
 .\nd now he begins to shake the fig tree 
 with his threatenings: Fetch out the axe. 
 Now the axe Is death ; death therefore iit called 
 for; Death.' this fig tree. And 
 
 withal the 1. -inner, umi wbirU 
 
 him U|Njn a 
 he halh abu- 
 
 n< t rememU'ring that it should have led him 
 to re|H-ntance and to the fruitjt thereof. Death, ' 
 fetch away this fig tree to the fire, fetch thia ; 
 barren! 'o hell. At thi- 
 
 With I." ' the chnmlMT 
 
 fo! utui to th' ,lh nlaru i 
 
 tin- . -r in the : n to lay 
 
 hands u|Htn him— one smiting him with puian j 
 iu hiA biMly, with heudachc, heartache, back- , 
 acpc. ahortnoM of breath, fainting qualma, ; 
 
 trembling at joint*i, stopping at the chest, and 
 alnujst all the symptoms of a man past all re- 
 covery. Now. while death is thus tormenting 
 the body, hell is doing with the mind and con- 
 science — striking them with it* pains, casting 
 sparks of fire in thither, wounding with sor- 
 rows and fettp* of everlasting <Iamnation the 
 spirit of this |H>or cn-ature. And now he l»e- 
 gins to bethink hiinsi If mid to cry to t4«Kl for 
 mercy : Lord, spare me ; I/ord, t»pare me. Nay, 
 saith God, you have been a provocation t4i mo 
 these three yearw. How many timoa have you 
 di.sappointed me 1 How many Mea.<«on« have 
 you spent in vain ! How many sermons and 
 other mercies did I of my paliiuc*- alford you I 
 but to no purpose at all. Take him. death. O 
 good I.,onl, .saith the sinner, spare me but this 
 once, raise me but this once. Indeed I have 
 been a barren profi'ssor, and have stood to no 
 purpose at all in thy vineyard. But spare, oh 
 spare this one time, I bi-seech thee, and I will 
 be better. Away, away! you will not: I have 
 tried you these three years already ; you are 
 naught; if I should recover you ag:iin, you 
 would be as bad lus you were before. (.\nd all 
 this talk is while death stands by.) The sin- 
 ner cries again: Go<xl Lord, try me this once, 
 let me get up again this once, and see if I du 
 not mend. But will you promise me to mend? 
 Yes in<leed, Lord, and vow it t<K>; I will nevei 
 be so bad again, I will Ik« better. Well, saith 
 God, death, let this [irofessfir alone for this time; 
 I will try him awhile longer; he hath promised, 
 he hath vowed that he will mend his ways. 
 It may be he will mind to keep his promisca. 
 Vows are solemn thing?* ; it may l>e he may 
 fear to break his vows. .\ ri.se from ofl" thy 
 bed. And now (iod lays down his axe. At 
 this the poor creature is very thankful, praisei* 
 (tod, and fawns u|Njn him, showa as if he did 
 it heartily, and calls to oihent to thank him 
 loo. He therefore riscth, as one would think, 
 to be a new creature indeed. Ihit by that he 
 liu'b put on his clothes, is come down from his 
 i ventured into the yard or shop, niid 
 • •« how all things are gone to sixes and 
 sevens, he )H>gins to have second thoughta, and 
 .says to his folks. What have you all In-en do- 
 ing? How are all things nut of onbr! I ntn. 
 * .iiinot tell what, b. ' ' ly 
 
 if a man U- but a '■ <u 
 
 have ueilhrr wis«lom ii<ir | !<-r 
 
 things. And now, instead ••: . nd 
 
 the rent of his time to (tod. ho dotibU-th hi* 
 diligence after ihia world. Ala* ' all must mil 
 be toat, we must have provident care. And 
 
648 
 
 BUyYA:S'S COMPLETE WORKS. 
 
 thus, quite forgetting the sorrows of death, the 
 pains of hell, the promises and vows which he 
 made to God to be better, because judgment 
 was not (now) speedily executed, therefore the 
 heart of this poor creature is fully set in him 
 to do evil. 
 
 These things proving ineffectual, God takes 
 hold of his axe again, sends death to a wife, 
 to a cliild, to his cattle. (" Your young men 
 have I slain, and taken away your horses.") I 
 will blast him, cross him, disappoint him, and 
 cast him down, and will set myself against him 
 in all that he putteth his hand unto. At this 
 the poor barren professor cries out again. Lord, 
 I have sinned ; spare me once more, I beseech 
 thee. Oh take not away the desire of mine 
 eyes, spare my children, bless me in my la- 
 bours, and I will mend and be better. No, 
 ?aith God; you lied to me last time; I will 
 trust you in this no longer; and withal he 
 tumbleth the wife, the child, the estate into a 
 grave, and then returns to his place till this 
 professor more unfeignedly acknowledgeth his 
 offence. 
 
 At this the poor creature is afflicted and dis- 
 tressed, rends his clothes, and begins to call 
 the breaking of his promise and vows to mind; 
 he mourns and prays, and like Ahab awhile 
 walks softly at the remembrance of the justice 
 of the hand of God upon him. And now he 
 renews his promises: Lord, try me this one 
 time more ; take off thy hand and see ; they go 
 far that never turn. Well, God spareth him 
 again, sets down his axe again. " Many times 
 he did deliver them, but they provoked him 
 with their counsels, and were brought low for 
 their iniquities." Now they seem to be thank- 
 ful again, and are a.s if they were x'esolved to 
 be godly indeed. Now they read, they pray, 
 they go to meetings, and seem to be serious a 
 pretty while, but at last they forget. Their 
 lusts prick them, suitable temptations present 
 themselves. Wherefore they turn to their own 
 crooked ways again. " When he slew them, 
 then they sought him, and returned early after 
 God ; nevertlicloss they did flatter him with 
 their mouth, and lied unto him with their 
 tongue." 
 
 Yet again the Lord will not leave this pro- 
 t('s.sor, but will take up his axe again, and will 
 put him under a more heart-searching jninis- 
 try — a ministry that shall search him and turn 
 him over and over; a ministry that shall meet 
 with him :us Elijah met with Ahab in all his 
 acts of wickedness, (and now the axe is laid to 
 the roots of the trees.) Besides, this ministry 
 
 doth not only search the heart, but presenteth 
 the sinner with the golden rays of the glorious 
 o-ospel; now is Christ Jesus set forth evidently; 
 now is grace displayed sweetly ; now, now are 
 the promises broken like boxes of ointment, to 
 the perfuming of the whole room. But, alas 1 
 there is yet no fruit on this fig tree. While 
 his heart is searching, he wrangles ; while the 
 glorious grace of the gospel is' unveiling, this 
 professor wags and is wanton ; gathers up some 
 scraps thereof; " tastes the good word of God, 
 and the power of the world to come ; drinketh 
 in the rain that comes oft upon him," but 
 bringeth not forth fruit meet for Him whose 
 gospel it is ; takes no heed to walk in the law 
 of the Lord God of Israel with all his heart, 
 but counteth that the glory of the gospel con- 
 sisteth in talk and show, and that our obe- 
 dience thereto is a matter of speculation — that 
 good works lie in good words, and if they can 
 finely talk they think they bravely please God, 
 They think the kingdom of God consisteth 
 only in word, not in power ; and thus proveth 
 ineffectual this fourth means also. 
 
 Well, now the axe begins to be heaved 
 higher, for now indeed God is ready to smite 
 the sinner ; yet before he will strike the stroke 
 he will try one way more at last, and, if that 
 misseth, down goes the fig tree. Now this last 
 Avay is to tug and strive with this professor by 
 his Spirit. Wherefore the Spirit of the Lord 
 is now come to him, but not always to strive 
 with man ; yet awhile he will strive with him, 
 he will awaken, he will convince, he will call 
 to remembrance former sins, former judgments, 
 the breach of former vows and promises, the 
 misspending of former days ; he will also pre- 
 sent persuasive arguments, encouraging prom- 
 ises, dreadful judgments, the shortness of time 
 to repent in, and that there is hope if he come. 
 Further, he will show him the certainty of 
 death and of the judgment to come ; yea, he 
 will pull and strive with this sinner ; but be- 
 hold the mischief now lies here — here is tug- 
 ging and striving on both sides. The Spirit 
 convinces, the man turns a deaf ear to God ; 
 the Spirit saith, Receive my instruction and 
 live, but the man pulls away his shoulder ; the 
 Spirit shows him whither he is going, but the 
 man closeth his eyes against it ; the Spirit of- 
 fereth violence, the man strives and resists ; 
 they have done desjiite unto the Spirit of 
 grace. The Spirit parleyeth the second time, 
 and urgeth reasons of a new nature, but the 
 sinner answereth. No, I have loved strangers, 
 and after them I will go. At this God's furv 
 
THE BARREN FIG TREE. 
 
 649 
 
 comes up inlo his face; now he comes out of 
 his holy iihu;o anJ is terrible; now he sweareth 
 in his wrath they shall never enter into his 
 rest. I exorciseil towards you my patience, 
 yet you have not turned unto me, saith the 
 Lord. I smote you in your person, in your re- 
 lations, in your estate, yet you have not re- 
 turneil unto me, saith the Lord. In thy filthi- 
 ness is lewdness: beeauso I have purjretl thee, 
 and thou wast not purine*!, thou «halt not be 
 purged rn>m thy fdthinesji any more till I 
 cau!}e my fury to rest ui>on thee. Cut it down; 
 why doth it euniber the prouiul? 
 
 The second sijjn that such a proft-ssor is 
 Almost (if not ipiito) past jrraee is, when (lod 
 hath ^iven him over or lets him alone, and 
 sutfers him to do anything, and that without 
 eontrt>l — helpeth him not either in works of 
 holini*ss or in straits and dillieulties; "Kphraim 
 is joined to idols, let him alone." " Woe bo t4) 
 them when I depart from them I I will lauph 
 at their calamities, and mock when their fear 
 w»meth." 
 
 lijirren fiff tree, thou hnst heretofore been 
 di);ged about, and tlunged ; Cnnl's mattock hath 
 heretofore been at thy roots: gospel dung hath 
 heretofore Wen applie<i to thee; thou hast 
 hen-fofore been striven with, convince<l, awa- 
 k< to taste and see, and cry, Oh the 
 
 b!' Thou hast heretofore been met 
 
 with under the wor«l ; thy heart hath melttnl, 
 thy Hpirit hath fallen, thy soul hath trembled, 
 and thou hast felt something of the jwwer of 
 the go>«|M>l. Hut thou ha^t sinned, thou hast 
 provokttl the eyes of his glorj-, thy iniipiily is 
 
 with all unrighteousness." Seesl thou a man 
 that heretofore had the knowledge of God, and 
 that had some awe of Majetity U|K)n him — I 
 say, soest thou such an one, »|>orting himself 
 in hiH own de<-eiving«, "turning the grace of 
 our G«mI into la-M-iviousnt^ss, and walking after 
 his own ungodly hints? II is judgment ij.iw «»r 
 a Ion-; time lingereth not, and his damnation 
 shnnbereth not." I)«»st thou hear, barren pro- 
 fessor. It is astonishing to no© how those that 
 once Heeme<| sfins of the morning, and ncn 
 making i>reparations for eternal life, now, at 
 last, for the rottenness r»f their hearts, by the 
 just jutlvment of (mmI, to be |H>rniilte«l, being 
 past feelin-j', "to give ((i^m<elve<« over unto 
 lasciviousiu«ss, to work all uneleunnewt with 
 greetliness." A great number of such were in 
 the first gospel days; against whom Peter and 
 Judc couple them with the fallen angels, and 
 John forbids that prayer be made for then«, Iw- 
 cause that is happened unto them that hatb 
 happened to the failm angel"* that fell — " who, 
 forsaking their first estate, aiul for leaving 
 their own habitation, are reserve<l in chains 
 under everlasting darkness, unto the jmlgment 
 of the great day." Harreii fig tree, dost thou 
 hear? 
 
 \. Theso nro beyond all mercy. 
 
 2. Til' >nd all promises. 
 
 ■'I. Til' \ 'Hid all hopes of rejH'ntancc, 
 
 4. These have no interceibKjr, nor any more 
 share in a sacrifice for sin. 
 
 5. For these there remains nothing but a 
 fearful hM>king-for of judgment. 
 
 \. Wherefore these are the true fugitives 
 
 found to Iw hateful, and now |M>rhaps (iinI I and vagalMHubi, that, being left «»f Gtsl, of 
 
 hath let't thee, given thee up and lets thee 
 ah>ne. 
 
 Heretofore thou wast tender; thy conscience 
 startled at the temptation to wickedness, for 
 thou Wert taken olf from the {Ktllution of the 
 world throuirh the knowledge i>f our I^ird an«! 
 
 Christ, of grace, and of the pr'>mise, and be- 
 yond all hope, waniler aiui straggle to and fro, 
 even as the devil, their ass4>eiate, till the time 
 shall come to die or until they descend in bat- 
 tle and perish. 
 
 2. Wherefore they arc let alone in hcarini;. 
 
 tmviour .Ii-siis Christ ; but that verv Vomit that ' If these at anv time come under the word, 
 once thou wert turiH**! from, now thou lap|H>st there is for them n» (iotl, no savour of (he 
 op (with the dog in the proverb) again, and ' means of gnicc, no Htirrings of lieart. no pity 
 that verj' mire that once thou »ct»medst to l>o 
 washed from, in that very mire thou now art 
 tu: V.-ah. 
 
 I lieularize, there are three signs of 
 
 a mail " i" iiig given over of CJtxl : 
 
 \. When ho is let alone in sinning, when 
 the reins of his lusts are loomil, and he given 
 up to them. ".\nd even as they dici not like 
 to retain (Jod in their knowlr«lgp, God gave 
 them over to a reprobate mind, ^> do tlio^e 
 things which are not convenient, being filled 
 
 for thenuu-lveM, no love to their own salvation. 
 Ia-I them liwk an this hand or that, there thoj 
 
 ■ ■ , ; ro- 
 
 od 
 
 iuett oil I ks 
 
 iv ; these i: the 
 
 spirit of slumlM*r, eyes that (hey nhould not 
 M^, and ears that they should m«t hear, to (hia 
 very day. Whi-refore as (hey go (o the place 
 of the iloly 'of 
 
 the Holy, nil . . «oe 
 
650 
 
 BUNYAN'S COMPLETE WORKS. 
 
 where they so did , only they reap this damage, 
 " they treasure up wrath against the day of 
 wrath and revehition of the righteous judg- 
 ment of God." Look to it, barren professor. 
 
 3. If he be visited after the common way of 
 mankind, either with sickness, distress, or any 
 kind of calamity, still no God appeareth, no 
 sanctifying hand of God, no special mercy is 
 mixed with the affliction. But he falls sick 
 and grows well like the beast, or is under dis- 
 tress as Saul, who, when he was engaged by 
 tlie rhilistines, was forsaken and left of God. 
 "And the rhilistines gathered themselves to- 
 gether, and came and pitched in Shunem, and 
 Saul gathered all ^rael together, and they 
 pitched in Gilboa. And when Saul saw the 
 host of the Philistines, he was afraid and his 
 heart greatly trembled. And when Saul in- 
 quired uf the Lord, the Lord answered him no 
 more, neither by dreams, nor by Urim, nor by 
 propliets." The Lord answered him no more; 
 he had done with him, cast him off, and re- 
 jected him, and left him to stand and fall with 
 his sins by himself. But of this more in the 
 conclusion ; therefore I here forbear. 
 
 These men may go whither they will, do 
 what tlicy will ; they may range from opinion 
 to opinion, from notion to notion, from sect to 
 sect, but are steadfast nowhere ; they are left 
 to their own uncertainties, they have not grace 
 to establish their hearts; and though some of 
 them have boasted themselves of thife liberty, 
 yet Jude calls them wandering stars, to whom 
 is reserved the blackness of darkness for ever. 
 They are left, as I told you before, to be fugi- 
 tives and vagabonds on the earth, to wander 
 everywhere, but to abide nowhere, until they 
 shall descend to their own place with Cain and 
 Juda.s, men of the same fate with themselves. 
 
 A third sign that such a professor is quite 
 past grace is, when his heart is grown so hard, 
 so stony, and impenetrable that nothing will 
 pierce it. Barren fig tree, dost thou consider? 
 A hard and impenitent heart is the curse of 
 God. A heart that cannot repent is instead of 
 all plagues at once ; and hence it is that God 
 said of Pharaoh, when he spake of delivering 
 him up in the greatness of his anger, "I will 
 at this time,"' saith he, " send all my plagues 
 upon thy heart." 
 
 To some men that have grievously sinned 
 under a profession of the gospel, God giveth 
 tliis token of his displeasure: they are denied 
 the power of repentance, their heart is bound, 
 they cannot repent ; it is impossible that they 
 ihould ever repent should they live a thousand 
 
 years. It is impossible for those fallaways to 
 be renewed again unto repentance, seeing they 
 crucify to themselves the Son of God afresh, 
 and put him to open shame. Now, to have 
 the heart so hardened, so judicially hardened, 
 this is as a bar put in by the Lord God against 
 the salvation of this sinner. This was the 
 burden of Spira's complaint: I cannot do it; 
 oh now I cannot do it. 
 
 This man sees what he hath done, what 
 should help him, and what will become of 
 him, yet he cannot repent ; he pulled away his 
 shoulder before, he shut up his eyes before, 
 and in that very posture God left him, and so 
 he stands to this very day. I have had a 
 fancy that Lot's wife, when she was turned 
 into a pillar of salt, stood yet looking over her 
 shoulder, or else with her face towards Sodom ; ■ 
 as the judgment caught her, so it bound her, 
 and left her a monument of God's anger to 
 after generations. 
 
 We read of some that are seared with a hot 
 iron, and that are past feeling, for so seared 
 persons in seared parts are : their conscience is 
 seared. The conscience is the thing that must 
 be touched with feeling, fear, and remorse if 
 any good be done to those whose conscience ia 
 worse than that — that is, fast asleep in sin. 
 For that conscience that is fast asleep may yet 
 be effectually awakened and saved, but that 
 conscience that is seared, dried, as it were, into 
 a cindei", can never have sense, feeling, or the 
 least regret in this world. Barren fig tree, 
 hearken! — judicial hardening is dreadful. 
 There is a difference betwixt that hardness of 
 heart that is incident to all men, and that 
 which comes upon some as a special judgment 
 of God. And although all kind of hardness 
 of heart, in some sense, may be called a judg- 
 ment, yet to be hardened with this second 
 kind is a judgment peculiar only to them that 
 perish — a hardness that is sent as a punish- 
 ment for the abuse of light received, for a re- 
 ward of apostacy. 
 
 This judicial hardness is discovered from 
 that which is incident to all men in these par- 
 ticulars : 
 
 1. It is a hardness that comes after some 
 great light received, because of some great sin 
 committed against that light and the grace 
 that gave it — such hardness as Pharaoh had 
 after the Lord had wrought wonderously be- 
 fore him ; such hardness as the Gentiles had — 
 a hardness which darkened the heart, a hard- 
 ness which made their minds reprobate. Tliia 
 hardness is also the same Avith that the He- 
 
THE BARREN FIG TREE. 
 
 651 
 
 orf'ws are cautj.)ne<l to beware of — a hanlneiw 
 that is oau.se(l by unbelief uu«i a departing 
 from the living God; a hardness completed 
 through the deeeitfulnei« of »in ; such an that 
 iu the jjruvocution, of whom GikI sware that 
 they should not enter into his re^t. It wa.s 
 thi.s kind of darkne:ts aUo that both Cain and 
 Iiihnnu'l and Miau were hanlenitl with after 
 they liad committed their great Iran-tgn-H-sionti. 
 
 J. It is the greatejtt kind of hardness, and 
 ... lice they are said to be harder than a rock 
 or than adamant — that U, harder than tliut; 
 »o hard that nothing can enter. 
 
 li. It is a hanlness given in much anger, and 
 to bind the soul u|> in an impos>*ibility of re- 
 pentance. 
 
 4. It is a hanlness, therefore, which is incu- 
 rable, of whicli a man must die and be damned. 
 Iliirren pn)fess<ir, hearken to this. 
 
 A fourth sign that such a professor is quite 
 p:L.-*t grace is wiien he fortifies his hard heart 
 against the tenor t>f GikI's word. This is 
 callitl hardening tlu-mselvi>s against Goil, and 
 turning of the &>pirit against him; as thus, 
 when after a profession of faith in the Lord 
 Jf-xus, and of the dtwtrine that is according to 
 
 iliness, they shall embolden themselves in 
 r^A-s of sin by promi.sing themselves that 
 titi-y !<hall have life and salvation notwith- 
 standing, liiirren profi'sst)r, hearken to this. 
 Tliis man is called a root that beareth gall and 
 wormwood, or a poisonous herb — such an one 
 as is abominated of God, yea, the abhorre<l of 
 his soul. For this man saith, I shall have 
 {>eace, though I walk in the inmgiiiatlon or 
 «tubb<»rnnc>s of my heart, to add drunkenness 
 to thirst — an o])inion flat against tite whole 
 word of God, yea, against the very naturu of 
 God himself. Wherefore he adds, "Then the 
 aogcr of the Ixird, autl his jeulousy, shall 
 smoke against that man, and all the curs«< 
 that are written in CtiMl's Ixrak shall lie U|N)n 
 him, antl (iod shall blot out his name from 
 umler heaven." 
 
 Vfu, that man shall not fail to be cflectually 
 
 ■'royed, saith the text. "The L«)rd shall 
 
 .irate that man unto evil, out of all the 
 trMH-4 of I.^trael, according to all tiie cun»e« of 
 lh»- covenant." 
 
 He •hall separate him unto evil; 
 give him up, \iv ithull leave him tu i. 
 be shall »e|>aratc him tu that ur lho«c that will 
 <>>.ur«>dly be too hard for him. 
 
 Now this judgment is much efTectvU when 
 ii >*l hath given a man u; .;an, and 
 
 hmlh given r^utan leave, «; .to com- 
 
 plete his destruction— I say, when G«xl hath 
 given t?atau leave eHeetually to complete his 
 destruction; fur all that are delivered up unto 
 Satan have not and do nf)t come to this end. 
 Hut that is the man whom Gixl shall separate 
 to evil, and sludl leave in the hands of Satan, 
 to c<»niplete without fail his di-struction. 
 
 Thus he servetl .\hab, a man that sold him- 
 self to work wicketlnesM in the sight of the 
 Lord. ".Vnd the I.,«ird said. Who shall jht- 
 suade Ahab, that he may go up and fall at 
 liainioth-gileail? And one said on this nuiii- 
 ner, and another said on that manner; and 
 there came forth a spirit niul oIm.hI b<-fore Ute 
 L«»rd, ami .said, I will [ m. And the 
 
 I/ord said unto hin>, \'. /a? And ho 
 
 siiid, I will go forth and be a lying spirit in 
 the mouth of all his prophets. And he said, 
 Tlu»u shalt persuade him, and prevail ali»o; go 
 forth and «lfj so." Thou shalt persua<le him, 
 and prevail: do thy will, I leave him in lliine 
 hand, go forth, and do so. 
 
 Wiierefore in these judgments the Lor«l 
 doth much concern himself for the manage- 
 ment tliereof, because of tho provocation 
 wherewith they have provoketl him. This 
 is the man wh<Me ruin he contriveth, and 
 bringeth to pjL'is by his own contrivance. "I 
 will choose their delusions for them; I will 
 bring their fears u|K)n them." I will chooee 
 their devices or the wickednests that their 
 hearts are contriving. I, even I, will cause 
 them to be acceptitl of and delightful to them. 
 lUit who are they that must thiu In* seared? 
 Why, tho^e nmonir profcsMors that have chiMen 
 their ov, •■ >se whose soul delighteth in 
 
 their alx 
 
 Uecatise they receive not the love of the 
 truth, that they might be sav<-d, for this cause 
 God shall send them strung delusions, that 
 they should iM-lievc a lie, that they all might 
 be damiu-il who lx-liev«il not the truth, but 
 had pleasure in unright(>ua<tne«s. 
 
 "CmmI ••hall S4>nd them." It is a great word. 
 Yea, Go«l shall send them strung delusions — 
 delusions that shall do, that shall make them 
 believe a lie. Why so? " That they all might 
 ltedanuu><l, ever)' one of them who ' ' :.»! 
 
 the truth, but had pleasure in ;•• 
 
 nc»ii»." 
 
 There ia nothing more provoking to the 
 Ixirrl than for a man to pronii<M< whm Uuil 
 threatencth; for a man to l>o light of ntiicvit 
 ttiat he shall lie nafe, and yet to !><• more wirkrd 
 than in fi>rmer days. This : 
 reth the truth uf God; no : 
 
652 
 
 BUNYAN'S COMPLETE WORKS. 
 
 if God's soul abhorretli him: he hath invented 
 a wav contrary to God, to bring about his own 
 Balvation; no marvel, therefore, if God invent 
 a way to bring about this man's damnation ; 
 and seeing that these rebels are at this point, 
 we shall have peace; God will see whose word 
 ehall stand, his or theirs. 
 
 A fifth sign of a man being past grace is 
 when he shall at this scoif. and inwardly grin, 
 and fret against the Lord, secretly purposing 
 to continue his course and put all to the ven- 
 ture, despising the messengers of the Lord. 
 " He that despised Moses's law died without 
 mercy; of how much sorer punishment, sup- 
 pose ye, shall he be thought worthy who hath 
 trodden under foot the Son of God !" &c. 
 
 Wherefore against these despisers God hath 
 set himself, and foretold that they shall not 
 believe, but perish. "Behold, ye despisers, 
 and wonder and perish ; for I work a work in 
 your days which ye shall in nowise believe, 
 though a man declare it unto you." 
 
 Thus far we have treated of the barren fig 
 tree or fruitless professor, Avith some signs to 
 know him by, whereto is added also some signs 
 of one who neither will nor can, by any means, 
 be fruitful, but they must miserably perish. 
 Now being come to the time of execution, I 
 shall speak a word to that also : " After that 
 thou shalt cat it down." Christ at last turns 
 the barren fig tree over to the justice of God, 
 shakes his hands off him, and gives him up to 
 the fire ibr his unprofitableness. 
 
 After that thou shaH cut it down. 
 Two things are here to be considered : 
 
 1. The executioner; thou, the great, the 
 dreadful, the eternal God. These words, 
 therefore, as I have already said, signify that 
 Christ the Mediator, through whom alone sal- 
 vation comes, and by whom alone execution 
 hath been deferred, now giveth up the soul, 
 forbears to speak one syllable more for him, 
 or to do the least act of grace further to try 
 for his recovery, but delivereth him up to that 
 fearful dispensation, " to fall into the hand of 
 the living God." 
 
 2. Ihe second to be considered is, the in- 
 strument by which this execution is done, and 
 that is death, compared here to an axe; and 
 f(»rasmuch as the tree is not felled atone blow, 
 therefore the strokes are here continued till 
 all the blows be struck at it that are requisite 
 for its felling, for now cutting time and cutting 
 work is come; cutting must l)e his portion till 
 lie be cut down. " After that thou shalt cut it 
 
 down." Death, I say, is the axe, which God 
 often useth, therewith to take the barren fig 
 tree out of the vineyard, out of a profession, 
 and also out of the world at once. But this 
 axe is now new ground; itcometh well edged to 
 the roots of this barren fig- tree. It hath been 
 whetted by sin, by the law, and by a formal 
 profession, and therefore must and w'ill make 
 deep gashes, not only in the natural life, but 
 in the heart and conscience also of this pro- 
 fessor. " The wages of sin is death, the sting 
 of death is sin," Wherefore death comes not 
 to this man as he doth to saints, muzzled or 
 without his sting, but with open mouth, in all 
 his strength ; yea, he sends his first-born, 
 which is guilt, to devour his strength and to 
 bring him to the king of terrors. 
 
 But to give you, in a few particulars, the 
 manner of this man's dying. 
 
 L Now he hath his fruitless fruit beleaguer 
 him round his bed, together with all the bands 
 and legions of his other wickedness. His own 
 iniquities shall take the wicked himself, and 
 he shall be holden in the cords of his sins. 
 
 2. Now some terrible discovery of God is 
 made out unto him, to the perplexing and ter- 
 rifying of his guilty conscience. God shall 
 cast upon him and not spare, and he shall be 
 afraid of that which is high. 
 
 3. The dark entry he is to go through will 
 be a sore amazement to him ; " for fear shall 
 be in the way;" yea, terrors will take hold on 
 him when he shall see the yawning jaws of 
 death to gape upon him, and the doors of the 
 shadow of death open to give him passage out 
 of the world. Now, who will meet me in this 
 dark entry? How shall I pass through this 
 dark entry into another world ? 
 
 4. For by reason of guilt and a shaking con- 
 science his life will hang in continual doubt 
 before him, and he shall be afraid day and 
 night, and shall have no assurance of hia 
 life. 
 
 5. Now also want will come up against him; 
 it will come up like an armed man. This is a 
 terrible army to him that is graceless in heart 
 and fruitless in life. This Avant will contin- 
 ually cry in thy ears, Here is a new birth 
 wanting, a new heart and a new spirit want- 
 ing; here is faith wanting, here is love and 
 repentance wanting, here is the fear of God 
 wanting, and a good conver.sation. " Thou 
 art weighed in the balance, and art found 
 wanting." 
 
 6. Together with these standcth by tlie com- 
 panions of death, death and hell, death and 
 
THE B Ml RES FIG TREE. 
 
 (553 
 
 devils, dt-ath and endless tormt-nt in the ever- 
 lasting flames of devouring tire. When Gml 
 shall come up unto the people he will invade 
 them with his troops. 
 
 But how will this man die? Can his heart 
 now endure or can his hands bo made strong? 
 
 1. Uo«l, and Christ, and pity have left him. 
 Sin against light, against nu-rcy, and the long- 
 BUtl'ering of (.iod is come up against him; his 
 h )po anil confidence now is dying by him, and 
 his conscience totters and shakes cuutinuully 
 \vithin him. 
 
 2. Death is at work, cutting of him down, 
 hewing both bark and heart, both body and 
 Boul asunder: the man groans, but death hears 
 him not: he hniks ghastly, carefully, deject- 
 edly ; he sighs, ho sweats, ho trembles, death 
 matters nothing. 
 
 3. Fearful cogitations haunt him, misgiv- 
 ings, direful apprehensions of ttod terrify him. 
 Now he hath time to think what the loss of 
 heaven will be, and what the torments of hell 
 wilt be ; now he looks no way but he is 
 frighted. 
 
 4. N>)W would he live, but may not; he 
 would live, though it were but the life of u 
 
 bedrid man, but miut not. lie that cuts him 
 down sways him as the feller of w»x)d sways 
 the tottering tree, now this way, then that; 
 at lost u root breaks, an heart-string, an eye- 
 string HnaiM lusunder. 
 
 6. And now, could the soul be annihilated 
 or broug!:l to nothing, how happy would il 
 count itself! Hut it m.fs that may not be. 
 Wherefore it is put to a wonderful strait; stay 
 in the bcnly it may not, go out of the botly it 
 dares not. Life is going, the bhMxi »eltloi iu 
 the llesh, and the lungs U-ing no more ublt to 
 draw breath through the niMtrils, at la«t oul 
 goes the weary, trembling soul, who is inune* 
 diately seized by devils, who lay lurking in 
 every hole in the chamUr for that very pur- 
 p«.we. His friends take care of tlu- IkmU-, wrap 
 it up in the sheet or cotlin, but the wjuI is out 
 of their thought and reach, going down to the 
 chambers of death. 
 
 I had thought to have enlarged, but I for- 
 bear. Ciod, who teaches man to profit, bles* 
 this brief and plain discourse to thy soul who 
 yet standest a professor in the land of the 
 living, amongst the trees <>f his gard»"n I 
 Ameu. 
 
\ 
 
 A Discornsi: on im:ayi:i;: 
 
 WIIKHBIM AMK Bllicrtr bltCOTKKBD— 
 
 f. WHAT PKAYKU IS.-H. WHAT IT IS TO PRAY WITH TIIK SI'IRIT.-in. WHAT IT U 
 TU I'KAY WITH TJIK SIMKIT. ANH WITH TIIK lXUK«!iTAM»I.NO ALSO. 
 
 Fur wo know not what ir«>houl<l prajr fur •• wo oaght ; oi 
 I will \>nky With the Spirit, atiil I will |>ray with tho un>li 
 
 hrl|>vlh our iaflrmiilet. — Koa. * Hi. 34L 
 o.— I Con. xlT. 15. 
 
 Pbaykr is an ordinance or(.i<Mi,nnil Utat to 
 be uavd IhjiIi in public ami private; yoa, mich 
 an onlitiaMco aM briiign thoxo tliat liave tiie 
 •piril of suppliaitioti into great fanitliarity 
 with ImmI ; iintl i^ aUo »o prevalent an action 
 that it getteth of Goii, both lor tiio person 
 tiiat pruyeth and for them that are pntyetl for, 
 great tilings. It i.-* the opener of tiie iieart to 
 God, and a mcanM by which tlic houI, though 
 empty, i* fillod. By pniyer the C'iiriHtian tnin 
 o{M>n li ' > (.f<Hi iLH to a friend, and ob- 
 
 tain 1: lony of CmmI'h friendship to 
 
 biiM. I might )«|H>nd many wordit in diittin- 
 guinhing between public and private prayer, 
 M almi between that in the heart and that 
 with the voonl voice. Smietliing alito u. 
 bo B|H>ken to dintinguiMh between the . 
 and grace* of pmyen; but, etiehewing ihi.n 
 lUethiHl, my buitininwt i»hall be at thin time 
 ooly t«> show you the very heart of prayer, 
 without which all your lifting up both of 
 han<l<« and eyes and voicm will bo to no pur- 
 ill. *' I will pray with the Spirit," 
 inethcMl that I ithall go on in at thui 
 time nhall be — 1. To nhow you what trtio 
 prayer i«; 2. To nhow you what it i* to pray 
 with the Spirit; 3. What it in to pray with 
 the Spirit and uudentanding alflo ; and «o, 4. 
 To make some short lue and application of 
 ken. 
 r in, 
 • r w a Bincere, (»eni»ible, a"' 
 , ^ out of the heart or noui 
 
 through Christ, in the atrvngth and aMLit- 
 ance of tho Holy Spirit, for Burh things a» 
 Qod hath promiiwd or according to the worii, 
 (<>- '), with submiiwion, 
 
 in . 
 
 In thi.H di*Mcription are these seven things: 
 1. It in Mineere; 2. A m-nxible; 3. An afleo- 
 tionato pouring out of tho mml to God, 
 through ('hri!«t; 4. By tho ntn-ngth or amiiit- 
 ance of the Spirit ; 5. For such tliiogn as Uod 
 hath promiMeti, or according to bis word ; 6. 
 For the gornl of the Church ; 7. With sub- 
 miitjiion in faith to the will of God. 
 
 1. For the fir>»l of the*e, it ii* a ur- 
 
 ing out of the soul to (tiMl. .'>>ii joh 
 
 a grace a.*« rtin.H through all t ui (tod 
 
 in U9, and through all the u. ..... : a Chris- 
 tian, and hath the sway in thetn too, or elae 
 their actings* arc not any thing regarded of 
 (i(Mi, and <w> of and in prayer, of whirh par- 
 ilarly David s|MakM when he nirnlioiui 
 yvr: "I cried unto tho Lord with my 
 mouth, and he wa.H « xtollcd with my tongue. 
 If I regard iniquity in my heart, the l>ird 
 will not hear my prayer." I'art of tho ezcr* 
 ciw? of prayer i* sincerity, without which God 
 looks not u|Mtn It as prayer in a g(Mid sense: 
 "T" .incl tind n ;. .lU 
 
 sh.> ih your v. ..-t." 
 
 The want of tiiin made the Lord rtjiil their 
 prnyem in n<aK>a vii. 14, where he saith, 
 "They have not cried unto mo with their 
 
 heart (that is, in sincerity) when •' : 
 
 •.■•.,!cd 
 
 ufion their bedn." liut for a ]' 
 
 r a 
 
 11 of llK ll 
 
 •ii.-l ap- 
 
 . prny. ,»< 
 
 ifvriijr 
 
 .'. wimii ' 
 
 Na- 
 
 when !i"- >\ 
 
 i'«- 
 
 hold an I»ni< i. in whui 
 
 (to 
 
 guile," rn»i.«.... ill.- gt»n«| man 
 
 ";r 
 
 out of his soul to (ioti in prB>er > 
 
 ••tj 
 
 .at in a ' 
 
 ,:!>.d 
 
 :j»e Lotd. 
 
 V. lisih 
 
65G 
 
 BUNYAN'S COMPLETE WOBKS. 
 
 this in it as one of the principal ingredients 
 is the prayer that God looks at. Thus, " the 
 prayer of the upright is his delight." 
 
 And why must sincerity be one of the essen- 
 tials of prayer which is accepted of God, but 
 because sincerity carries the soul in all sim- 
 plicity to open its heart to God, and to tell 
 him tiie ca.se plainly, without equivocation; to 
 condemn itself plainly, without dissembling; 
 to cry to God heartily, without compliment- 
 ing: "I have surely heard Ephraim bemoan- 
 ing himself thus, Thou hast chastised me, and 
 I was chiLstised, as a bullock unaccustomed to 
 the yoke?" Sincerity is the same in a corner 
 alone as it is before the face of all the world. 
 It knows not how to wear two vizards — one 
 for an appearance before men, and another 
 for a short snatch in a corner; but it must 
 have God, and be with him in the duty of 
 prayer. It is not a lip-labour that it doth re- 
 gard, for it is the heart that God looks at, 
 and that which prayer comes from, if it 
 be that prayer which is accompanied with 
 sincerity. 
 
 2. It is a sincere and sensible pouring out of 
 the heart or soul. It is not, as many take it 
 to be, even a few babbling, prating, compli- 
 mentary expressions, but a sensible feeling 
 tlicre is in the heart. Prayer hath in it a sen- 
 siblencss of divers things; sometimes sense of 
 sin, sometimes of mercy received, sometimes 
 of the readiness of God to give mercy, &c. 
 
 (1.) A sense of the want of mercy by reason 
 of the danger of sin. The soul, I say, feels, 
 and from feeling sighs, groans, and breaks at 
 the heart ; for right prayer bubbleth out of the 
 heart when it is overpressed with grief and bit- 
 terness, as blood is forced out of the flesh by 
 reason of some heavy burden that lieth upon 
 it. David roars, cries, weeps, faints at heart, 
 fails at the eyes, loseth his moisture, &c. Hez- 
 ckiaii mourns like a dove; Ephraim bemoans 
 himself; Peter weeps bitterly; Christ hath 
 strong cryings and tears ; and all this from a 
 fsense of the justice of God, the guilt of sin, 
 the pains of hell and destruction. "The sor- 
 rows of death compassed me about, the pains 
 of hell gat hold upon me, and I found trouble 
 and sorrow. Then cried I unto the Lord." 
 And in another place, "My sore ran in the 
 night." Again, "I am bowed down greatly; 
 I go mourning all the day long." In all these 
 instances, and in hundreds more that might be 
 named, you may see that prayer carricth in it 
 a sensible, feeling disposition, and that first 
 from a sense of sin. 
 
 (2.) Sometimes there is a sweet sense of mercy 
 received— encouraging, comforting, strength- 
 ening, enlivening, enlightening mercy, &c. 
 Thus David pours out his soul to bless and 
 praise and admire the great God for his loving- 
 kindness to such poor vile wretches : " Bless 
 the Lord, O my soul, and all that is within 
 me, bless his holy name. Bless the Lord, O 
 my soul, and forget not all his benefits ; who 
 forgiveth all thine iniquities, who healeth all 
 thy diseases, and crowneth thee with loving- 
 kindness and tender mercies ; who redeemeth 
 thy life from destruction, who satisfieth thy 
 mouth with good things, so that thy youth is 
 renewed as the eagle's." And thus is the 
 prayer of saints sometimes turned into praise 
 and thanksgiving, and yet are jirayers still. 
 This is a mystery ; God's people pray with 
 their praises, as it is written, " Be careful for 
 nothing, but in every thing, by prayer, with 
 supplication and thanksgiving, let your re- 
 quests be made known to God." A sensible 
 thanksgiving for mercy received is a mighty 
 prayer in the sight of God; it prevails with 
 him unspeakably. 
 
 (3.) In prayer there is sometimes in the soul 
 a sense of mercy to be received. This again 
 sets the soul all on a flame : " Thou, O Lord 
 God, (said David,) hast revealed to thy ser- 
 vant, saying, I will build thee an house ; there- 
 fore hath thy servant found in his heart to 
 pray unto thee." This provoked Jacob, David, 
 Daniel, with others, even to a sense of mercies 
 to be received ; which caused them, not by fits 
 and starts, nor yet in a foolish, frothy way, to 
 babble over a few words written in a paper, 
 but mightily, fervently, and continually to 
 groan out their conditions before the Lord, as 
 being sensible — sensible, I say — of their ■\<'ants, 
 their misery, and the willingness of God to 
 show mercy. 
 
 A good sense of sin and the wrath of God, 
 with some encouragement from God to come 
 unto him, is a better common prayer-book 
 than that which is taken out of the papistical 
 mass-book, being the scraps and fragments of 
 the devices of some popes, some friars, and 1 
 wot not what. 
 
 3. Prayer is a sincere, sensible, and affec- 
 tionate pouring out of the soul to God. Oh 
 the heat, strength, life, vigour, and affection 
 that is in right prayer! "As the hart pant- 
 eth after the water-brooks, so longeth my soul 
 after thee, God. I have longed for thy pre- 
 cepts ; I have longed after thy salvation. My 
 soul longeth, yea, fainteth, for the courts of the 
 
A DlsriJiUSi: (jy I'llAYER. 
 
 657 
 
 Lord ; my heart and my flesh erieth out for 
 the living (IikI. My soul breaketh for the 
 lonjrin-; that it hath unto thy judgnient.s at all 
 times." Mark yo here, " My soul loiigt-th ; " it 
 longeth, &c. Oh what afTectioii is here dUcov- 
 erwl in prayer! The like yuu have iu Daniel : 
 "() Lord, hear ;0 Lord, forgive; () Lord, heark- 
 en and do; delVrnot for thy name'o sake, (> my 
 God-" liVery syllahle carrielh a mighty ve- 
 heineiiey in it. This j.h eidk-d the fi-rvt-nt or 
 the working prayer l>y James. And ho again : 
 •'And being in an agony, he prayed more earn- 
 eetly," or had hin alleetiomi more un<l more 
 dniwn out after ^i*h1 for hi.n helping hand. Oh 
 how wi»le are tlie nnjet of men with their pray- 
 ers from thi.H prayer — that is, prayer in CJod'* 
 aeeiiunt I Ahu* I the greatest part of men make 
 no eon.-eienee at nil of the duty ; and as for 
 them that do, it is to be feared that many of 
 them are very great strangers to a sineere, sen- 
 sible, and alVeetionate |Kiuring out their hearts 
 or soul ■« toCitnl, but cvet\ eontent th' ; 
 witli a liltli- lip-laliour and bodily « 
 mumbling over u few inuiginary prawr.-i. 
 Wlun the all'eetions are indevnl engaged in 
 prayer, then the whole man is engaged, and 
 •' !' in sueh sort that the.^oul will spend itself 
 •thing, ari it were, rather than it will go 
 I di-sirwl, even eommunion 
 irist. And henee it \* x\\n\ 
 tile »aiiit'« iiavf i-pent their strength 
 til. ir lives, rather tluiu go without the i 
 
 ^ !l this is ttMj evitlent by the ignonuice, pro- 
 i.iiii neiM, and spirit uf envy that reigns iu the 
 hearts of those men that lire *o hot for the 
 form?> ami ii<>t the |><>wer of pniying. JH-aree 
 one of furty ani'-ie.; them know what it is to 
 be Iwiru :iL'.iiii, t'« h;ive ininiuiinion with the 
 Father ihri.u-h tlie S.n, to fe. I the jKiwer of 
 graeo sanctifying their hrart*; but, for all 
 Uieir prayer', they still Iive<l cunnrd, dnihken, 
 whorish, and alM>niinuble lives, full of malii-c, 
 envy, dee> it. • 
 
 of (i<Hl. «)h 
 
 ing U|N>n them! wineii all llieii 
 HHaembling ihemsclvi-ji together, \ 
 prayers, hu.iII nc%-er be able to help them 
 •gaintt iir shelter them from. 
 
 A train, it is m |>ourinsr out of the heart or 
 
 ■ ^ out ot the soul in : 
 
 .^ " All my denircs ar 
 
 ;th I>4vid, ) my gronningv are not hid 
 11 ;i. ; loe." And afcain, " My soul thir?«tcth 
 for GtMi, even for the living Uud. When ahall 
 
 41 
 
 I come and appear before (mhI? When I re- 
 member these things, I |*our out my soul in 
 nie." Mark, " I {Miur out my soul!" It is an 
 expression signifying that in prayer there 
 gix'th the very life and whole strength to (nsl. 
 As in another place: "Trust in him at nil 
 times, ye |H'ople ; [Mjur out your hearts before 
 him." This is the \ 
 i-ie i«t iiiM.le for r!ie <i 
 
 out ' ' loiu. it Iroiii 
 
 thou 1. 1. thou shult 111. 
 
 if thou seekest him "with all thy heart and 
 with nit thy soul." 
 
 Again, it is a |)ourini: out of tho heart or 
 soulto(i(Hl. This '' " V 
 
 •of the spirit of pra. ■> 
 
 whieli it retires: " Wlien wim.. 
 pear before litid?" And it ■ , • •• 
 
 soul that thus prayeth indeed Keeit nn empti- 
 ness in all things under heaven — that in God 
 alone there is rest and satisfaction for the miuI. 
 Now she that is a widow and des4date tru»telh 
 in G«hI. So saith Pavid, " In theo, n I^.nl, 
 do I put my trust; let me nev i- 
 
 fusion. Deliver me in thy ri; -I 
 
 cause me to esca|K*; incline tiiine ear to nie, 
 aiul save me. lie thou my strong habitation, 
 whereunto I may continually retort. For thou 
 art my r<K-k ami my fortress; •hi; ' ') 
 <i<Hl, out of the hand of the unn. d 
 
 man ; for thou art my ho|>i', O I<**rd my 
 ' ' ., thou art my trust from my youth." 
 Many in a wording way s|H-ak uf (mhI, but a 
 right prayer makes God his ho|>e, stay, ouU all. 
 Uight prayers see nothing sulntantial and 
 worth tli' after but 0<m|. Ami thai 
 
 (jts I "ai'l ' y ilo in a .<ineire, "K-nHible, 
 
 and 
 
 A^ ;ieere, sensible, aflectinnatr 
 
 pouring out of (lie heart or soul toGisI, ti 
 
 Christ. This tkrvuyh ' ' ■•' • >t.i ue. 
 
 added, or els«? it is to Im 1 whellicr it 
 
 u appe.ir.tii e II be nevcrtu 
 •it 
 
 i« iro|MM«iible that so much as 
 
 come •■ ' *' "- "f the lii»rd ; .. . 
 
 y«>u ' niy name, wlin'«M ver yoM 
 
 my nam- ' 
 
 w!iv in 
 
 of thy servant, and 
 
 thy bcc to #hine u, .- - 
 
 d»-^»late. for the Lord's sake." And so David. 
 
658 
 
 BUNYAN'S COMPLETE WORKb. 
 
 " For tliy name sake (that is, for thy Christ's 
 sake) pardon mine iniquity, for it is great." 
 But now it is not every one that maketh men- 
 tion of Christ's name in prayer that doth in- 
 deed and in truth eflectually pray to God in 
 the name of Christ or through him. This 
 coming to God through Christ is the hardest 
 I)art that is found in prayer. A man may 
 more e.isily he sensible of his works, ay, and 
 sincerely too <lesire mercy, and yet not be able 
 to come to God by Christ. That man that 
 comos t> God by Christ must first have the 
 knowledge of him, for he that comes to God 
 must believe that he is. And so he that comes 
 to God through Christ must be enabled to 
 know Christ: "Lord, (saith Moses,) show me' 
 thy way, that I may know thee." 
 
 This" Christ none but the Father can reveal. 
 And to come through Christ is for the soul to 
 be enabled of God to shroud itself under the 
 shadow of the Lord Jesus, as a man shroudeth 
 himself under a thing for safeguard. Hence 
 it is that David so often terms Christ his shield, 
 buckler, tower, fortress, rock of defence, &c. 
 Not only be.cause by him he overcame his 
 enemies, but because through him he found 
 favour with God the Father. And so he saith 
 to Abraham, " Fear not, I am thy shield," &c. 
 The man, then, that comes to God through 
 Christ must have faith, by which he puts on 
 Christ, and in him appears before God. Now 
 he that hath faith is born of God, born again, 
 and so becomes one of the sons of God ; by 
 virtue of which he is joined to Christ and 
 made a member of him. And therefore, sec- 
 ondly, he, as a member of Christ, comes to 
 God ; I say, as a member of him, so that God 
 looks on that man as part of Christ — part of 
 his body, fiesh, and bones, united to him by 
 election, conversion, illumination, the Spirit 
 being conveyed into the heart of that poor man 
 by God. So that now he comes to God in 
 Christ's merits, in his blood, righteousness, 
 victory, intercession, and so stands before him, 
 being accepted in his Beloved. And because 
 this poor creature is thus a member of the 
 Lord Jesus, and under this consideration hath 
 admittance to come to God, therefore, by vir- 
 tue of this union, also is the Holy Spirit con- 
 veyed into liim, whereby lie is able to pour out 
 himself (to wit, his soul) before God, with his 
 audience. And this leads me to the next or 
 fourtli particular. 
 
 4. Prayer is a sincere, sensible, aflfectionate 
 pourin-- c ut of the heart or soul to God through 
 Christ, by the strength or assistance of the 
 
 Spirit. For these things do sd depend one 
 upon another that it is impossible that it 
 should be prayer without there being a joint 
 concurrence of them ; for though it be never so 
 famous, yet without these things it is only 
 such prayer as is rejected of God. For with- 
 out a sincere, sensible, affectionate pouring 
 out of the heart to God it is but lip-labour; 
 and if it be not through Christ, it falleth far 
 short of ever sounding well in the ears of God, 
 So also, if it be not in the strength and assist- 
 ance of the Spirit, it is but like the sons of 
 Aaron offering with strange fire. But I shall 
 speak more to this under the second head ; and 
 therefore, in the mean time, that which is not 
 petitioned through the teaching and assistance 
 of the Spirit, it is not possible that it should 
 be according to the will of God. 
 
 5. Prayer is a sincere, sensible, affectionate 
 pouring out of the heart or soul to God, through 
 Christ, in the strength and assistance of the 
 Spirit, for such things as God hath promised, 
 &c. Prayer it is when it is within the com- 
 pass of God's word, and it is blasphemy, or at 
 best vain babbling, when the petition is beside 
 the book. David therefore still, in his prayer, 
 kept his eye on the word of God: "My 
 soul (saith he) cleaveth to the dust; quicken 
 me according to thy word;" and again, "My 
 soul melteth for heaviness ; strengthen me ac- 
 cording to thy word;" and, "remember thy 
 word unto thy servant, on which thou hast 
 caused me to hope." And indeed the Holy 
 Ghost doth not immediately quicken and stir 
 up the heart of the Christian without, but by, 
 with, and through the word, by bringing that 
 to the heart, and by opening of that, whereby 
 the man is provoked to go to the Lord, and to 
 tell him how it is with him, and also to argue 
 and supplicate according to the word. Thus it 
 w^as ^th Daniel, that mighty prophet of the 
 Lord, he understanding by books that the cap- 
 tivity of the children of Israel was hard at an 
 end ; then according unto that word, he maketh 
 his prayer to God : " I, Daniel, (saith he,) 
 understood by books (viz., the writings of 
 Jeremiah) the number of the years whereof 
 the word of the Lord came to Jeremiah, that 
 he would accomplish seventy years on the deso- 
 lation of Jerusalem. And I set my face to the 
 Lord God, to seek by prayer and supplication, 
 with fasting, and sackcloth, and ashes." So 
 that, I say, as the Spirit is the helper and the 
 governor of the soul when it prayeth accord- 
 ing to the will of God, so it guideth by and 
 according to the word of God and his promise. 
 
.4 DISCOURSE OS PRATKR. 
 
 659 
 
 Hence it is that our Lord Jcsius Christ him- 
 self did iiuike a stop, although his life lay 
 at stake fur it: "I could nt»w pray to my 
 Father, and he should give ini>re than twelve 
 lej:i')ns of aiipels; but how then must the 
 Scripture be fuHillnl, that thus it nmst 1«?" 
 As who should .-uiy, Were there but a word fur 
 it in Scrij>ture. I should simiu be out of the haruls 
 of mine enemi»'s, I .-liould be liel|H'd by angels ; 
 but the ^M.'ripture will not warrant this kind 
 of praying, for that sjiiih otherwise. It is a 
 praying, then, aceording to the word and 
 promise. Tlie .**pirit by the won! must direct, 
 a.s Well in tin' manner as in (he matter of 
 prayer. I will pray with the Sj»irit, and I will 
 pray with the understanding also. lUit there 
 is no understanding without the word ; for if. 
 they rejeet the word of the Lonl, what wisdom 
 Id in them ? 
 
 ♦i. For tlie giMMl of the Church. This clause 
 rracheth in whatsoever tendeth either to the 
 honour of (ttnl, Christ's advancement, or his 
 peopl«''s benefit. For UihI, and Christ, and his 
 people are so linked together that if the giMnl 
 of (»ne be prayed for — 1<» wit, the Church — 
 the ghtry of (JikI and ailvancement of Christ 
 must needs be includnl. For as Christ is in 
 the Father, so the saints are in Christ; and he 
 that toucheth the saints toucheth the apple of 
 ' --I's eye ; and therefore pray for the peace of 
 
 : iinaleuvand you pray for all that is required 
 "I you. For Jerusalem will never be in i>er- 
 fect jwacc until she be in heaven ; and there 
 U nothing that Christ doth more (h'sire than 
 to have her there. That also is the place that 
 God through Christ hath given her. He then 
 that prayeth for the jM'ace and pnid «»f Zion, 
 or the Church, doth ask that in prayer which 
 C*liri^t hath purehaied with his IiUmmI, ami also 
 thatwhieh the Fatiier hath given to him as the 
 price thereof Now he that pniyeth for this 
 must pniy for abundance of grace for the 
 Churrh, for help against all its temptations; 
 thiit God would let nothing be too hanl for it; 
 that all thingH might work together for its 
 go«K| ; that Chh\ wotiM keep them blamelewi 
 and harmb"ss, the •"•fi" of <»od. to hi* gli>ry, in 
 the midst of a r: n.ition. 
 
 Ami this is th«- -t's own 
 
 pmyer in John xvii. And all I'aul'j* prayers 
 did run that way, t» one of his prayers doth 
 eniinentir show: "And this I pray, that your 
 lo\ '"lund yet more and more in all 
 
 k(i iMil all jud<'ni«-nt ; ihnf y<» may 
 
 RppT'isi' (liiiij^ t!iat ye 
 
 mav Ih- »Muerr and w . th* 
 
 day of Christ. Being filled with the fniits of 
 righteousness, which are by Jesus Christ, to thfl 
 glory and pniise of God." Hut a short pniyer, 
 you see, and yet full of g«MKl desires for the 
 Church from the beginning to the en»l, that it 
 may stand and go on, an*I that in the niowt ex- 
 ct llent t'rame of spirit, even without blame, 
 sincere and without offence, until the day of 
 Christ, let its temptation* or |»cntccution he 
 what they will. 
 
 7. And because, as I naid, |>rayer doth sub- 
 mit to the will of (mmI. Mfxl •<iv, riiy will b« 
 done, as Christ hath • .r.- the 
 
 people of the Lonl, in . '• t<> hijr 
 
 themselves and their prayers, nnd all that thry 
 have, at the foot of their CmkI, |o i .i. -..„,,] 
 <»f by him as he in his heavenly v -li 
 
 best, yet not doubting but (i«h1 will :iii-\\. r the 
 desire for his peo|ile that way that nhiill Ih> 
 ni(Ht for their advantage and hi** glory. When 
 the saints therefore clo pray with Milimi^oion 
 to the will of (J<m1, it doth n<it argue that they 
 arc to doubt or ipiestion (iml's love and kind- 
 ncM to them, but becniute they at all tinm are 
 not so wise but that sometimes Satan may get 
 a<lvantage of them, as to tempt thi-m to pray 
 for that whieh, if they had it, w i-r 
 
 prove to GimTh glory nor his p« .|; 
 
 yet this is the confidence we have in him, that 
 if we ask anything aiTording to hia will h«> 
 heareth u.<«; and if we know that he heareth 
 us whatsfH'ver we ask, we know that we ha\e 
 the petition that we ask of. him — thut is, we 
 asking in the spirit of gnu-c 
 For, as I said before, tlmt p' 
 put up in and tliroiii^li tln' Spirit is r 
 
 answeretl, Ixt-ause it is lu-side the will i.; '. 
 
 for the Spirit only knoweth that, and wi c«in- 
 s«'<mently knoweth how to pi.iy i ' to 
 that will of (nsl. " F*or what i. th 
 
 the things of a man, save the spit t ol ;* man 
 that is in him? Kven mi the things oftiod 
 knoweth no man, but llie Spirit of Go«i. ' IWit 
 more of this hereafter. 
 
 Tliuii you Kce, Qmt, what prayer in. Now to 
 proceed : 
 
 IL I will pray with the .*»piri(. 
 
 Now to pray with th- - 
 pmvin/ man, an<l non. 
 
 f (mkI — it is for at; 1) 
 
 . .y and wnsibly, with - le 
 
 to Gucl through Christ, A' 'e, 
 
 ' ' ' ■•' • ■ iiiiii,' iim- ' • 
 
 ThtTc U no nt.kti n >: ' ■ 
 th»t can come to tiwi in ] 
 
 r:d 
 
 a* 
 
6GU 
 
 u^istance of the Holy Spirit; "for through 
 Christ we all have acces-s by one Spirit unto 
 the Father." 
 
 Wlierefore Paul saith, " We know not what 
 we sliall pray for as we ought ; but the Spirit 
 itself niakftii intercession for us with, groan- 
 ings which cannot be uttered.- And He that 
 ^earcheih the heart knoweth the meaning of 
 the Spirit, because he niaketh intercession for 
 lilt s.iints according to the will of God." And 
 b«xause there is in this Scrii)ture so full a dis- 
 covery of the spirit of prayer, and of man's in- 
 ability to pray without it, therefore I shall in 
 :i few words comment upon it. 
 
 " For we." Consider first the person speak- 
 ing, even Paul, and in his person all the apos- 
 tles. We apostles, we extraordinary oflicers, 
 the wise master-builders, that have some of us 
 been caught up into Paradise—" We know not 
 what we should pray for." 
 
 Surely there is no man but will confess 
 iliat Paul and his companions were as able 
 to have done any work for God as any pope 
 .ir proud prelate in the Church of Rome, and 
 I'oiiid as well have made a conmiou prayer- 
 book a.s those who at first composed this, as 
 being not a whit behind them cither in grace 
 or gifts. 
 
 " For we know not what we should pray 
 for." We know not the matter of the things 
 tbr which we should pray, neither the object 
 to whom we pray, nor the medium by or 
 through whom we pray; none of these things 
 know we but by the help and assistance of the 
 Spirit. Should we pray for communion with 
 I^Tod through Christ? Should we pray for 
 tailh, for justification by grace, and a truly 
 sanctified heart? None of these things know 
 we : " For as no man knoweth the things of a 
 man save the spirit of a man that is in him, 
 ever so the things of God knows no man, but 
 the Spirit of God." But here, alas ! the apos- 
 tles speak of inward and spiritual things, 
 which the world knows not. 
 •• Agair, as they know not the matter, &c., 
 cf prayer without the help of the Spirit, so 
 neither know they the manner thereof with- 
 out the same ; and therefore he adds : " We 
 know not what we should pray for as we 
 ought; but the Spirit helpeth our infirmitie.« 
 with sighs and groans which cannot be ut- 
 tered." Mark here: they could nox so well 
 and so fully come off in the manner of per- 
 forming this duty as these in our days think 
 they can. 
 
 The apostles, when they were at the best, 
 
 BUXYAN'S COMPLETE WORKS. 
 
 yea, when the Holy Ghost assisted tlicni, yet 
 then they were fain to come off with sighs 
 and grt)ans, falling short of expressing their 
 mind, but with sighs and groans which can- 
 not be uttered. 
 
 But here, now, the wise men of our days are 
 so well skilled as that they have both the 
 manner and matter of their prayers at their 
 finger-ends, setting such a prayer for such a 
 day, and that twenty years before it comes — 
 one for Christmas, another for Easter, and six 
 daj's after that. They have also bounded 
 how many syllables must be said in every 
 one of them. For each saint's day also they 
 have them ready for the generations yet un- 
 born to say. They can tell you also wliQp 
 you shall kneel, when you shall stand, when 
 you shall abide in your scats, when you should 
 go up into the chancel, and what you should 
 do when you come there. All which, the 
 apostles came short of, as not being able to 
 compose so profound a manner ; and that for 
 this reason included in the Scripture— be- 
 cause the fear of God tied them to pray as 
 they ought. 
 
 " For we know not what we should pray for 
 as we ought." Mark this : " as we ought." 
 For the not thinking of this word, or at least 
 the not understanding it in the spirit and 
 truth of it, hath occasioned these men to de- 
 vise, as Jeroboam did, another way of wor- 
 ship, both for matter and manner, than is re- 
 vealed in the word of God. But, saith Paul; 
 we must pray as we ought; and this we can- 
 not do by all the art, skill, cunning, and de- 
 vice of men or angels ; " For we know not 
 what we should pray for as wg ought," but 
 the Spirit; nay farther, it must be the Spirit 
 itself that helpeth our infirmities; not, the 
 Spirit and man's lust. What man of his own 
 brain may imagine and devise is one thing, 
 and what they are commanded and ought to 
 do is another. Many ask and have not, be- 
 cause they ask amiss, and so are never the 
 nearer the enjoying of those things they peti- 
 tion for. It is not to pray at random that will 
 put off God or cause him to answer. W^hile 
 prayer is making, God is searching the heart, 
 to see from what root and spirit it doth arise. 
 And He that searcheth the heart knoweth 
 (that is, approveth only) the meaning of the 
 Spirit, because he maketh intercession for the 
 saints according to the will of God. For in 
 that which is according to his will only lie 
 heareth us, and in nothing else. And it is 
 the Spirit only that can teacn us so to ask, it 
 
A DISCO URSE Oy I'RAYKR. 
 
 GOi 
 
 Dnly being al>le to search out all things, oven 
 the deep thiiii!;s of Ci<h1. WithijUt which 
 Spirit, th(iu<rh we had a thoimand common 
 prayt'r-b<M)k.x, yet we know not what we .should 
 pray lor a.n we ou^lit, being accunipanied with 
 tlwHe intirniities that make u« absolutely in- 
 capable of such a work; which infirmitirs, 
 although it is a hard thing to name them all, 
 V- 1 soiuc of them are these that follow : 
 
 I. Without the Spirit, man in mo infirm that 
 lit- eannot with all other means \\ ' r be 
 
 enabled to think one right savi a of 
 
 I* hI, of Christ, or of his bh-sMtl tiiiiij;-.; ami 
 therefore he saitli of the wicked, "(JihI is not 
 in all their thoughts," uides-s it be that they 
 iuiagine him altogether such a one a-s them- 
 nelvf!*; " f«»r every inuigination of the thought^ 
 of their heart is only evil, and that contin- 
 ually." They then, not being able to eonceive 
 aright of iJod to whom they i»ray, of C'hri.st 
 through whom they pray, n«>r of the things for 
 which they pray, as is before showinl, how 
 ftliall they be able t<» adtln-jw them.selvcs to 
 GtHi without the Spirit help thi8 infirmity? 
 Penidveiiture you will sjiy. By the help of the 
 common prayi-r-lwiok ; |>iit that ••annot »lo it, 
 
 •i!ess it ea: • :d tt» th« 
 
 ■ id all th' ■! ; which 
 
 that it eannot it iit evident, iu-caiise that i-s the 
 'vork of the Spirit only. The Spirit itself U 
 
 le revealer of thcito tbingn to |MK>r souls, and 
 t:i:it which ! ' us to underHtand them ; 
 
 wherel'ore < - his ilisi-iph-!*, when he 
 
 promised to .•.••ml tiie Spirit, the Coinlorter, 
 *' 111- shall take of mine and show unto you ;" 
 a.s if he had said, I know you are naturally 
 dark and ignorant its to the understanding any 
 of my things* ; thou^'h ye try this course and 
 the jither, \ 
 the veil is - 
 none ran ' 
 spiritual m 
 
 tnmon prayer-book will not «io it, neither 
 ■ .111 any man expect that it nhuuhl bo in«tru- 
 mcntal that way, it being none of CSod'n ortll- 
 11:111 iH, but a thi 
 writt.ii, patrh<<: 
 titiii-. anil anoti ' 
 vi-ntion and in- 
 
 from owning of, that he expri-««ly • 
 Hth any other Mich like, and tliat \>^ . . 
 
 ^viiiir» in hLs nioAt h«dy and blfs.*©*! wonl. 
 1 • ' ■ 
 
 I' 
 
 iniKiird iiit«nti>>ii. e-' 
 
 di.tii at>i"r«lurid in 
 
 otherwise it i* condemned as vain and an 
 abomination, becaii.se the heart and tongue do 
 not go along jointly in the sjtnie; neither in- 
 deed ean they iinleMH the Spirit help our infirm- 
 ities. And this I>avid knew full well, which 
 did make him cry, " l<«ird, open ihou my li|>K. 
 and my mouth i«hall sluiw forth thy pmis<>.'' 
 I snpp.,Ho there is none can imagine but that 
 Daviil could speak and expre»w hiniM-lf an well 
 as others, nay an any in our generation, tm is. 
 clearly n. •• • ■ • '..'.'' ,k»; 
 
 nevertli' .-t, 
 
 comcH into (iwd'H : ii»t 
 
 hel|^or he can «li> .>ou 
 
 my li|V4, anil then my mout w lorth 
 
 thy praise," lie could iii' • "rdit 
 
 word except the {Spirit It- v. 
 
 " For we know not what we s.i.iu.i j.r.ty lor 
 an we ought, but the Spirit itnelf hel|ietli our 
 infirmities." Hut, 
 
 2. It must be praying with the Spirit — that 
 i.s, the eJU'otual praying —iH-eause without that, 
 an men are seiiseh-jw, »o hyp<>. liti il . .,1.! .hi i 
 unsi>cmly in their pmyon», 
 
 prayers, are both rendered aiwin • .1. 
 
 It is not the excellency of the 
 lion and ' 
 ' is in nt 
 
 without it. For 1 
 
 mniincr of wi. L. 
 
 a word or t' • much !• 
 
 prayer, clean a-i.; • ' ' • 
 
 Christ; and for t! 
 
 their pr 
 
 they w. : 
 
 •telve?* in wonis, and also ii.; 
 
 they were ver}* notable; Im: .. 
 
 Spirit of Jonuii Christ to help th- 
 
 '.• they did what they did with nc- 
 
 > or MeiiknesMfs onlv, and m. : -l' a 
 
 of 
 
 Spirit. That in the prayer thai gixrih to 
 heaven that in wnt thither in 'li.- -'r, n-M. ,,{ 
 the Spirit. For, 
 
 3. N' '" • . r' ^- ,,, ,..,,, <|,,,x, ., iii.ii, 
 
 etenrlv and m> )iut a man 
 
 ;h. 
 
 I, IS Mt lull oi ail 
 
 LM he 1 :il.I...f Li'Op 
 .f 
 
 K'h 
 ■ th 
 
 l>ut 
 • in- 
 too 
 
 • be not a m'nse 
 
 ...dly too. Oh »l>- 
 'l» in miMt heart*, and ' 
 
 .oy 
 
 fa 
 •(— 
 
oG2 
 
 BUNYAN'S COMPLETE WOFJ^S. 
 
 where it i>f, and what is like to become of it, 
 also the intolerableness of tliat condition ; for 
 it is the Spirit that dotli effectually convince 
 of sin and misery without the Lord Jesus, and 
 BO puts the soul into a sweet, serious, sensible, 
 alR-ctionate way of praying to God according 
 t<j his word. 
 
 4. If in.-n <lid see their sins, yet without the 
 help cf the .Spirit they would not pray. For 
 lliey woidd run away from God with Cain and 
 Juiiu-^. and utterly despair of mercy, were it 
 not for the Spirit. When a man is indeed 
 sensible of his sin and God's curse, then it is a 
 Inird thing to persuade him to pray ; for,^aith 
 his heart. There is no hope, it is in vain to seek 
 God; I am so vile, so wretched, and so cursed 
 a creature that I shall never be regarded. Now 
 here comes the Spirit and stayeth the soul, 
 hulpeth it to hold up its lace to God, by letting 
 into the heart some small sense of mercy to 
 encourage it to go to God, and hence it is 
 called the Comforter. 
 
 5. It must be in or with the Spirit, for with- 
 out that no man can know how he should 
 come to God the right way. Men may easily 
 sav they come to God in his Son, but it is the 
 hardest thing of a thousand to come to God 
 aright and in his own way without the Spirit. 
 It is the Spirit that searcheth all things, yea, 
 the deep things of God. It is the Spirit that 
 must show us the way of coming to God, and 
 also what there is in God that makes him de- 
 sirable. " I beseech thee, (saith Moses,) show 
 me the way that I may know thee." "He 
 «hall take of mine, and shall show it unto you." 
 
 »i. Because without the Spirit, though a man 
 did see his misery, and also the waj' to come 
 to God, yet he would never be able to claim a 
 Bhare in either God, Christ, or mercy without 
 God's approbaticm. Oh how great a task is it 
 for a i)u<»r .soul that comes sensible of sin and 
 tile wrath of God to say in faith but this one 
 word, Father ! I tell you, however hypocrites 
 think, Vet thcChristian that is so indeed finds 
 all the dilliculty in this very thing — it cannot 
 sHv G'>d is its Father. Oh, saith he, I dare 
 not call him Father; and hence it is that the 
 Kpirit must lie sent into the hearts of God's 
 people for this very thing — to cry Father; it 
 being too great a work for any man to do 
 knowingly and believingly without it. When 
 I say knowingly, I mean knowing what it is to 
 be a child of God and to be born again. And 
 when I say believingly, I mean for the soul to 
 believe, and that from good experience, that 
 the work of grace is wrought in him. This is 
 
 the right calling of God, Father ; and not, as 
 many do, to say in a babbling way the Lord's 
 Prayer (so called) by heart, as it lieth in the 
 words of the book. No, here is the life of 
 prayer, when in or with the Spirit, a man 
 being made sensible of sin and how to come 
 to the Lord for mercy, he comes, I say, in 
 the strength of the Spirit and crieth, Father. 
 That one word spoken in faith is better than a 
 thousand prayers, as men call them, written 
 and read in a formal, cold, lukewarm way. Oh 
 how far short are the people of being sensible 
 of this who count it enough to teach them- 
 selves and children to say the Lord's Prayer, 
 the creed, with other sayings, when, as God 
 knows, they are sertseless of themselves, th§ir 
 misery, or what it is to be brought to God 
 through Christ ! Ah, poor soul ! study your 
 misery, and cry to God to show you your con- 
 fused blindness and ignorance, before you be 
 too rife in calling God your Father, or learn- 
 ing your children either so to say. And know 
 that to say God is your Father in a way of 
 prayer or conference, without an experiment 
 of the work of grace on your souls, it is to say 
 you are Jews and are not, and so to lie. You 
 say. Our Father ; God saith, You blaspheme. 
 You say you are Jews, that is "true Christians ; 
 God saith, You lie. Behold, I will make them 
 df the synagogue of Satan which say they are 
 Jews and are not, but do lie. And I know the 
 blasphemy of them that say they are Jews and 
 are not, but are of the synagogue of Satan. 
 And so much the greater the sin is by how 
 much the more the sinner boasts it with a pre- 
 tended sanctity, as the Jews did to Christ, in 
 the 8th of John, which made Christ, even in 
 plain terms, to tell them their doom, for all 
 their hypocritical pretences. And yet forsooth 
 every cursed whoremaster, thief and drunkard, 
 swearer and jieijured person, they that have 
 not only been such in times past, but are even 
 so still — these, I say, by some must be counted 
 the only honest men, and all because with 
 their blasphemous throats and hypocritical 
 hearts they will come to church and say, Our 
 Father. Nay further, these men, though 
 every time they say to God, Our Father, do 
 most abominably blaspheme, yet they must be 
 compelled thus to do. And because others 
 that are of more sober principles scruple the 
 truth of such vain traditions, therefore they 
 must be looked upon to be the only enemies ot 
 God and the nation ; whereas it is their own 
 cursed superstition that doth set the great Goa 
 against them, and cause him to count them fo. 
 
A DISCOURSE ON PRAYER. 
 
 ti()3 
 
 biH cnomics. And yet, just like to Boiincr, 
 that bloixl-red i>orsecutur, llu>y commoiul, I 
 Bay, tho?ie wretches, ulthuu^h never so vile, (if 
 they chwe in witli tlu-ir tnulitiun,) to bo good 
 Cliurchuien und hone.>it !«ul>ject.H, while Ciod's 
 peoiile lire, as it hath always been, looked 
 upon to be a turbulout, soditiou-s, and fac- 
 tious |)er>ple. 
 
 Tliercfore y^'w*} nie leave a little to reason 
 nith thee, thou poor, blind, i(;norant .sot. (1.) 
 Ii may be thy great prayer is to Hay, "Our 
 l-'ather, whieh art in heaven," i^e. Dtwt thou 
 know the meaning of the very fin*t words of 
 this prayer? Canst thou indeed, with the rest 
 of the saints, ery. Our Kather? Art thou truly 
 burn again? IliLst thou reeeiveil the Spirit of 
 adoption? Dost thou «ee thyself in Christ, 
 and eanst thou eome to God as a member of 
 hiin? Or art thou ignonmt of the-st* things, 
 and yet dari«st thou say, Our Father? Is not 
 the devil thy father, and dost thou not do the 
 deeds of tin- Ihsli, and yet ilarcst thou say to 
 (.tod. Our Father? Nay, art thou not a des- 
 l»erate persecutor of the children of Ciod? 
 Hxst thou not cursitl them in thine heart nuiny 
 a time? And yet dost th«»u, out of thy blas- 
 phemous throat, sutler these words to eome, 
 even Our Father? lie is their Father whom 
 thou hatcst and persceuti-st. Hut as the devil 
 presented hintsclf amongst the sons of God 
 when they were to present themselves before 
 the Father, even our Father, so it is now, be- 
 cause the saints are commanded to say. Our 
 Father, therefori' all the bliml, ignorant rabble 
 in the World, they must also use the same 
 words. Our Father. 
 
 {'2.) And dost thou in<leed say, lialloweil be 
 thy name, with thy heart ? Dust ihou study, 
 by all honest and lawful ways, to advance the 
 name, holiness, and majesty (»f ( jixl ? D«>th 
 thy heart and oonv«T-«aiion a'.,'r»;e with 
 Bnge? Dost thoii >tri\e to imitate * 
 all the works of ri;riit<ousni^^ which G<mI doth 
 c •mmand of thee and prompt thee forward to? 
 It is iM> if thou be one that can truly with God'a 
 •llowance ery. Our Father. Or i* it not the 
 least of thy thoughts all the day? And do«tt 
 thou not clearly make 
 • cursed hyp<HTite, by 
 
 thy daily practice which thou pretendei«t in 
 »hv praying with thy disMMubling t«mgu«'? 
 :S. I \Vould'«t thuu have the kingdom of < 
 coMie indcf>«l, and aUo his will to Iw donr m 
 earth as it is done in heaven? Nay, notwith- 
 •ta- ig to the fori! 
 
 Tir. . i-t would it II 
 
 the© ready to run mad to hea the trum|>ct 
 dound, to see the dead arise, and lhy»<^^lf jasi 
 now to go and appear before God, to reckon 
 for all the deeils thou hast done in the lK»«ly? 
 Nay, are not the very thoughts of it altogether 
 displeasing to thtH«? And if (mmI's will should 
 be done on earth its it is in heaven, mu>l it not 
 be thy ruin? There is never a rebel in*lieaven 
 against God, ami if he should no deal on earth 
 must he not whirl thee down to hell? And no 
 of the rest of the |H'titions. Ah I how sadly 
 Would even thi«s*e men liM>k, and with what 
 tern»r would they walk up ami «lown the 
 world, if they did but kn<iw the lying and 
 bla-Hpheming that procee»leth out of their 
 mouth, even in their iwml prelen<le<l nanctity ! 
 The Lord awaken y«iu, and learn you, poor 
 souls! in all humility, to take heed that you 
 be not riLsh and unadvist.>d with your heart, 
 and much mon! with your mouth; when you 
 appi-ar before God, (as the wise man sjiilh.j be 
 not ra-sh with thy moutlr, and let not thiue 
 heart l)e hasty to utter anything, especially to 
 call Go<l, Father, without some blessed ex|>e- 
 riencc, whetj thou coniest before God. IJut I 
 pass this. 
 
 7. It must be a prayer with the Spirit if it 
 be accepted, because there is nothing but the 
 Spirit that ran lift np the soul or heart to CJod 
 in prayer: "The preparation of the heart in 
 man and the answer <if the tongue ia from the 
 Lord." That is, in everj- work for Gcsl, (and 
 especially in pniyer, ) if the heart run with the 
 tongue, it must Im- prepared by the Spirit of 
 (iml. Indeed the toni;ue is very apt (of itM.df ) 
 to run without eitlier fear or wisdom; but when 
 it is the answer of the heart, anil that such 
 an heart as itt preparinl by the Spirit of God. 
 then it speaks so as God comnianils and doth 
 desire. 
 
 I . words of David where he 
 
 I his heart and his mmiI to 
 <.f<M|. it is a gn-at work for any man without 
 the strength of the Spirit ; and therefore 1 con- 
 ceive thai this Lh one of the great n-asons whj 
 the Spirit of ({(mI is called a Spirit of suppli- 
 cation, bt-auisc it is that which lieltHth the 
 ' n it supplieat- ml 
 
 "aith Paul, '• 1' < r 
 
 ami sappliailion in the ,*^pirit; and so lo iny 
 t.\i. " I will pniy with the Spirit," 
 
 'r:iyer, without the heart bo in it, in IUc«a 
 - >iiiid without life, and an Iv ■' •' ■• "' ht 
 lifted up of the S|iiril. will i mI. 
 
 8. As the ) lir 
 .Spirit if it pr.i ..Id 
 
564 
 
 BUNYAN'S COMPLETE WORKS. 
 
 by tlie Spirit wlicn it i.s up if it continue to 
 pray aright. I do not knov\- what or how it is 
 with others' hearts, whether they be lifted up 
 by tiie Spirit of God, and so continued, or no, 
 but tlii-s I am sure of: 
 
 Fir-t, that it is impossible that all the 
 prayiT-bouks that men have made in the world 
 sho'uldfift up or i)repare the heart; that is the 
 work of the great God himself. 
 
 And in tile second place, I am sure that 
 they are as far from keeping it up when it is 
 up. And indeed here is the life of prayer, to 
 have the heart kept with God in the duty. It 
 was a great matter for Moses to keep his hands 
 lifted up to God in prayer, but how much more 
 tlieu to keep the heart in it! 
 
 Tlie want of this is that which God com- 
 plains of— that "they draw nigh to him with 
 their mouth and know him with their lips, but 
 their hearts were far from him ;" (but chiefly) 
 they that walk after the comm.andments and 
 traditions of men, aS the scope of Matt. xv. 8, 
 9 doth testify. And verily, may I but speak 
 my own experience, and from that tell you the 
 didiculty of praying to God as I ought, it is 
 enough to make you poor, blind, carnal men 
 to entertain strange thoughts of me. For as 
 for my heart, when I go to pray I find it loth 
 to go to God, and when it is with him so loth 
 to stay with him that many times I am forced 
 in my prayers, first to beg of God that he 
 svould take mine heart and set it on himself 
 in Christ, and when it is there that he would 
 keep it there. Nay, many times I know not 
 what to pray for, I am so blind, nor how to 
 pray, I am so ignorant; only, blessed be grace! 
 the Spirit helps our infirmities. 
 
 Oh the starting-holes that the heart hath 
 in the time of prayer! None know how many 
 by-ways the heart hath, and back lanes, to slip 
 away from the presence of God; how much 
 pride also if enabled with expressions; how 
 much hypocrisy if before others; and how 
 little conscience is there made of pi^yer be- 
 tween God and the soul in secret, unless the 
 r^pirit of supplication be there to help. 
 
 When the Spirit gets into the heart, then 
 .here is prhvor indeed, and not till then. 
 
 J>. The soul that doth rightly pray, it must 
 be in and with the help and strength ©f the 
 Spirit, because it is impossible that a man 
 should exi)resa him.self in prayer without it. 
 When I say it is impossible for a man to ex- 
 press himself in prayer without it, I mean 
 that it is impossible that the heart in a sincere 
 »nd bensible, affectionate way should pour out 
 
 itself before God with those groans and sighs 
 that come from a truly praying heart without 
 the assistance of the Spirit. It is not the 
 mouth that is the main thing to be looked at 
 in prayer, but whether the heart be so full of 
 affection and earnestness in prayer with God 
 that it is impossible to express theii sense and 
 desire. For then a man desires indeed when 
 his desires are so strong, many, and mighty 
 that all the Avords, tears, and groans that can 
 come from the heart cannot utter them: "The 
 Spirit helps our infirmities, and makes inter- 
 cession for us with sighs and groans that can- 
 not be uttered." 
 
 That is but poor prayer which is only dis- 
 covered in so many Avords. 
 
 A man that truly prays one prayer shall 
 after that never be able to express with his 
 mouth or pen the unutterable desires, sen^e, 
 affection, and longing that went to God in that 
 prayer. 
 
 The best prayers have often more groans 
 than words ; and those words that it hath are 
 but a lean and shallow representation of the 
 heart, life, and spirit of that prayer. You do 
 not find any words of prayer, that we read of, 
 come out of the mouth of Moses when he was 
 gone out of Egyjjt and was followed by Pha- 
 raoh, and yet he made heaven ring again with 
 his cry, but it was the inexpressible and un- 
 searchable groans and cryings of his soul in 
 and with the Spirit. God is the God of 
 spirits, and his eyes look farther than at the 
 outside of any duty whatsoever. I doubt this 
 is but little thought on by the most of them 
 that would be looked upon as a jiraying 
 people. 
 
 The nearer a man comes in any work that 
 God commands him to the doing of it accord- 
 ing to his will, so much the more hard and 
 difiicult it is; g,nd the reason is, because man, 
 as man, is not able to do it. But prayer (as 
 aforesaid) is not only a duty, but one of the 
 most eminent duties, and therefore so much 
 the more difficult : therefore ' Paul knew not 
 what he said when he said, "I will pray with 
 the Spirit." He knew well it was not what 
 others writ or said that could make him a 
 praying person: nothing less than the Spirit 
 could do it. 
 
 10. It must be with the Spirit, or else, as 
 there will be a failing in the act itself, so there 
 will be a failing, yea, a fainting, in the pros 
 ecution of the work. Prayer is an ordinance 
 of God, that must continue with a soul so long 
 as it is on this side glory. But, as I said be- 
 
A DTSCOUliSE ON PRAYEII. 
 
 665 
 
 foil', as it is not puvsible for a man to pet up 
 his heart to L'uni in prayer, so it is as dilficult 
 to keep it there without the assirttuneo of the 
 Spirit. And if so, then fi>r a man to continue 
 some time in prayer with Vuh\, it must of nc- 
 ceSvSity be witlj the Spirit. 
 
 Christ tells us that men ought always to 
 pray, ami not t<» faint; ami a^kin tells us that 
 this is one definition of an hyp<K-rite, that 
 either he will nut continue in prayer, or else, 
 if he do it, it will not he in the j»owcr — that 
 is, in the spirit — of prayer, but in the form, 
 for a pretence only. It is the easiest thiiij; of 
 an hundred to fall fri»in the power to the form, 
 but it is tlie hardest thintr of many to keep in 
 the life, spirit and power of any one duty, 
 e»pvcially prayer; Uiat in, such n work that n 
 man without the help of the Spirit cannot so 
 nujeh :l-» pray once, much less continue, with- 
 out in a sweet prayint; frame, and in praying 
 »o to j>ray as to have his prayers ascend into 
 the ears of the Ix)rd of Sabaoth. 
 
 Jacob did not only be^'in, but held it: "I 
 will not let theo go unU>!<ii thou bli>s8 me." So 
 did the rest of the godly. Hut, this could not 
 be without the spirit of prayer: " It is throueh 
 til' ^ it we have access to the Father." 
 
 I is a renuirkaltle place in Jude 
 when iie stirreth up the saints, by the judg- 
 ment of Gtnl upon the wicket!, to stand fast, 
 and continue to hold out in the faith of the 
 Gospel, as one excellent means thereto, with- 
 out which he knew they would never l>e able 
 to do it. Saith he, " liuild up yourselvi«* in 
 your most holy faith, praying in the Holy 
 Ghost." .\s if he had said. Brethren, as eter- 
 nal life is laid up for the persons that hold out 
 only, so you cannot hold out unlcMs you con- 
 tinue praying in the Spirit. The great cheat 
 that the devil and .\ntichrist dehnles the world 
 withal, it is to make them continue in the 
 form of any duty, the form of preaching, of 
 hearing, of praying. I've. Tlu-se are they that 
 have a tbrm of giMllineiw, but deiiv t!i.' i. ,u.r • 
 from such turn away. 
 
 II ' r' " weth the third thint' u> \\\' : 
 
 I!; > t it is to pray with tiie ."spirit and 
 I tin- mil 
 
 Aii>l now \t thing, what it i^ 
 
 pray wiih the Spirit, and to pray with the un- 
 dcr<:«nding nlno. For the a|Hi!ttle puts n clear 
 distinction between praying with the Spirit 
 4nd praying with the Spirit and uiidi-r'<t.tn>l- 
 5njr. Then-fore when he saitli he " uill pr.iv 
 wi- 
 th. 
 
 occasione<l through the Corinthians not ob- 
 serving that it was their duty to do what they 
 did to the eilificntion of themselves and olheni 
 too, wherea.s tliey did it for 'heir own com- 
 mendation. So f i'ldsre, for m«ny of them 
 having . .k with 
 
 divers t. r^. „„„^ 
 
 for th«>se mighty gifts than they were f<ir the 
 wlifying of their brethren, which was the 
 cause that Paul wrote this chapter to them, tr 
 let them understand that thoi. " " my 
 
 gifts were exeellrnt, yet to ltd 
 
 for the of the Cliurvli wa- more 
 
 excellent I I will pr:iy in an unknown 
 
 tongue my spirit prayeth, but my understand* 
 ing (and also the understaii<ling of oihertt) b 
 unfruitful. Therefore " I will pray with the 
 Spirit, and I will pray with the underttandioK 
 
 ttl.SO." 
 
 It is expedient, then, that their ng 
 
 should be o<'eupieil in prayer, a- . 
 
 heart ami mouth : " I will pniy with tl 
 and I will pray with the understandii 
 That which is done with undcrslai 
 done more eflTectually, sensibly, and h' iri.iy, 
 as I shall show farther anon, than that which 
 is done without if. Which ■ '!e 
 
 pray for the Colossians "tii i till 
 
 them with the knowledge of his will, and in 
 all wisdom and spiritual understanding." And 
 for the Rphesiann, " that God would give unto 
 them the spirit of wisdom and r ' in 
 
 the knowledge of him." And so d- 
 
 ipp- • <»<h1 wotihl III ;>id 
 
 in K and in all Jim nt- 
 
 able umierstanding is go«M| in every tiling a 
 man undertakes, either civil ur spiriluah and 
 therefore it must be desired by all them that 
 would I' ' In my s|K>nkinf; 
 
 to this I 'if is to pray with 
 
 un-' 
 
 I ing i« to be taken both for 
 
 in our mother-tongue and also ex- 
 , ..:.dly. 
 
 I paiM the flnit, and treat only on the 
 S4'cond. 
 
 For the making nf rirht prayi*ni, it is to be 
 
 It. 
 to 
 <tod. 
 
 I To ir »v with onder»! iM.Iiii;' is t.i pray ai 
 
 "d by tl und«r- 
 
 • >i the want oi < whirh 
 
 14 to pniv for. Th •» I* in 
 
 de- 
 
G6Q 
 
 8taud not this he will either not desire them at 
 all, or else be so cold and lukewarm in his 
 desires after them that God will even loathe 
 their frame of spirit in asking for them. Thus 
 it wa-s with the Church of Laodiceans; they 
 wanted knowledge of spiritual understanding; 
 thev knew not that they were poor, wretched, 
 blind, and naked. The cause whereof made 
 them' and all tlieir services so loathsome to 
 Christ that hO threatens to spew them out of 
 bis mouth. Men witliout understanding may 
 Bay the same words in prayer as others do, but 
 if there be an understanding iu the one and 
 none in the other, there is, oh there is a mighty 
 dillerence in speaking the very same words!— 
 the one speaking from a spiritual understand- 
 ing of those things that he in words desires, 
 and the other words it only, and there is all. 
 
 2. Si)iritual understanding espieth iu the 
 heart of God a readiness and willingness to 
 give those things to the soul that it stands 
 in need of. David by this could guess at the 
 very thoughts of God towards him. And thus 
 it wa^ with the woman of Canaan ; she did by 
 faitii and a right understanding discern (be- 
 yond all till! rough carriage of Christ) tender- 
 ness and willingness in his heart to save, which 
 caused her to be vehement and earnest, yea, 
 restless, until she did enjoy the mercy she stood 
 in need of. 
 
 An understanding of the ^yillingnc3s that is 
 in the heart of God to save sinners : there is 
 notliing will press the soul more to seek after 
 God and to cry for pardon than it. If a man 
 should see a pearl worth an hundred pounds 
 lie in a ditch, yet if he understood not the 
 valiu) of it he would lightly pass it by ; but if 
 he once get the knowledge of it he would 
 >enture up to the neck for it. So it is with 
 bouls concerning the things of God: if a man 
 once get an understanding of the worth of 
 vhem, tken his heart, nay, the very strength 
 of his soul, runs after them, and he will never 
 leave crying till he have them. The two 
 blind men in the Gospel, because they did 
 certainly know that Jesus, who was going by 
 thc-m, was both able and willing to heal such 
 infirmities as they were afflicted with, there- 
 fore they cried, and the more they were re- 
 buked the more they cried. 
 
 3. The understanding being spiritually en- 
 lightened, hereby there is the way (as afore- 
 said) discovered through which the soul should 
 come unto God ; which gives great encourage- 
 ment unto it. 
 
 It is else with a poor soul as with one who 
 
 BUNYAN'S COMPLETE WORKS. 
 
 hath a work to do, and if it be not done the 
 dano-er is great ; if it be done, so is the advan- 
 taoe. But he knows not how to begin nor how 
 to proceed, and so, through discouragement, 
 lets all alone and runs the hazard. 
 
 4. The enlightened understanding sees large- 
 ness enough in the promises to encourage it to 
 pray, which still adds to it strength to strength. 
 As when men promise such and such things to 
 all that will come for the#j it is great encour- 
 agement to tliose that know what promises are 
 made to come and ask for them. 
 
 5. The understanding being enlightened, 
 way is made for the soul to come to God 
 with suitable arguments, sometimes in a way 
 of expostulation, as Jacob, sometimes in a 
 way of supplication ; yet jiot in a verbal way 
 only, but even from the heart there is forced 
 by the Spirit, through the understanding, such 
 effectual arguments as moveth the heart of 
 God. When Ephraim gets a right under- 
 standing of his own unseemly carriages to- 
 wards the Lord, then he begins to bemoan 
 himself; and in bemoaning of himself, he 
 uses such arguments with the Lord that it 
 affects his heart, draws out forgiveness, and 
 makes Ephraim pleasant in his eyes through 
 Jesus Christ our Lord: " I have surely heard 
 Ephraim bemoaning himself thus, (saith God,) 
 Thou hast chastised me, and I was chastised ; 
 as a bullock unaccustomed to the yoke turn 
 thou me, and I shall be turned ; for thou art 
 the Lord my God. Surely after I was turned 
 I repented, and after I was instructed (or had 
 a right understanding of myself ) I smote 
 upon my thigh ; I was ashamed, yea, even 
 confounded, because I did bear the reproach 
 of my youth." These be Ephraim's complaint 
 and bemoanings of himself, at which the Lord 
 breaks forth into these heart-melting expres- 
 sions, saying, "Is Ephraim my dear son? Is 
 he a pleasant child ? For since I spake unto 
 him I do earnestly remember him still ; there- 
 fore my bowels are troubled for him ; I will 
 sui-ely have mercy upon him, saith the Lord." 
 Thus you see that as it is required to pray with 
 the Spirit, so it is to pray with the under- 
 standing also. And to illustrate what hath 
 been spoken by a similitude. Set the case: 
 there should come two a-begging to your 
 door; the one is a poor, lame, wounded, and 
 almost starved creature ; the other is a health- 
 ful, lusty person. These two use the same 
 words in their begging; the one saith he is 
 almost starved, so doth the other ; but yet the 
 man that is indeed the poor, lame, or maimed 
 
A DISCOURSE OX PRAYER. 
 
 6G7 
 
 person, he speaks with more sense, feeling, 
 and unilerstaiiiliiig ot" the misery tiiat is men- 
 tioned in their begging than the other eun do ; 
 and it is discovered more by liis aflVctionate 
 Hiiouking, his bemoaning hiinst'lf. His pain 
 and poverty make him speak more in a spirit 
 of hiiiietitatiun tlian the otlu-r, and lie shall 
 be pitied sooner than the otiu-r by all those 
 that liave the least draelun oi' natural athction 
 or pity. Jjst tha^|t is with (Jml ; there are 
 some nho out of oVtom and formality go and 
 pray ; there are others who gi> in the bitter- 
 ness of tlieir spirits; the one, he prays out of 
 barr notion and naked knowledge; the other 
 hath his words foree«l fron» him by the anguish 
 of his soul. Surely that is the man that CJod 
 will hH>k at, "even him that is of an liumble 
 and contrite spirit, and that treml)!eth at hid 
 Words." 
 
 «>. An understanding well enlightened is of 
 a«iniirable use al.'>o both as to the matter and 
 manner of pntyer. He that hath his under- 
 Htanding well c.xereised to diseern between 
 good and evil, and in it placed a sense either 
 of the misery of man or the mercy of Hod, that 
 80ul hath no need of the writings of other men 
 to teach him by forms of prayer ; for as he 
 that feels the pain needs not to be learned to 
 cry Oh ! even so he that hath his understand- 
 ing o|H'ne«l by the Spirit needs not so to be 
 taught of other men's prayers aii that he can- 
 not pray without them; the present sense, 
 feeling, and pressure lie U|K>n his spirit, and 
 provoke him to groan out his ri>f](ie>t.s unto 
 the Lord. When I>avid had the |>ains of hell 
 catching hold on him and the s4trrows of hell 
 compasHing him alwjut, he needs not a bishop 
 in a surplice to learn him to say, " O Lord, I 
 beseech thee, deliver my soul I" or to |o«ik 
 into a book to teach him in a form to |>our 
 out his heart before (i'mI. It is the nature of 
 the heart of sick men, in their pain and sick- 
 ness, to vent itself for ease by dolorous groans 
 and complainings to them that stiind by. 
 Thufl it was with David. And thus, bleMi>d 
 be the I/ord ! it is with them that arc enduetl 
 « III the eracc of (iod. 
 
 7. It - u there be an ■ 
 
 ene«l uii'. iheen«l that t)i' 
 
 kept in a cftntinuation of the duty of prayer. 
 
 The people of (Jod arc not ignorant how 
 many wilen, trickn, and teroptatiomi the devil 
 bath to make a por>r soul who is tnily will- 
 ing to have the Lonl Jt'sus Christ, and that 
 n|M)n f'liri»t<» tern ' 
 
 •oul to be w eurv I ' 
 
 and to think that God is not willing to hav« 
 mercy on such a one as him. Ay, saith .Satan, 
 thou maye»t pray indeetl, but thou shalt not pre- 
 vail. Thou seest thine heart is hard, coUl, dull, 
 and dea«l ; thou dost not pray with the Spirit, 
 thou d<wt not pray in giMxl earni>^t, thy ihoughu 
 are running after other things when thou pre- 
 tendest to pray to God. Away, hypocrite I go 
 no further; it is but in vain to strive any 
 longer. Hero now, if the »ouI be not well in- 
 formed in its understanding, it will presently 
 cry out. The I^.rd hath for^aken me, and my 
 God hath forgotten me. Whereas the noul 
 rightly informetl and enlighteueiUailh, " Well, 
 I will seek the Lord, and wait: I will not 
 leave otf, though the Lord keep silence and 
 speak not one word of comfort." He loved 
 Jacob <learly, an«l yet he made him wreittlo 
 before he had the blessing. Seeming delay* 
 in God are no tokens of hi- ire; he 
 
 may hide his face from his d i-i. He 
 
 loves to keep his people praying, and to find 
 them ever knocking at the gate of heaven. It 
 may be, says the soul, the Lord triot me, or he 
 loves to hear me groan out my condition In^foro 
 him. The woman of Canaan would not tako 
 seeming denials for real ones; she knew the 
 Lord was gracious, and the I»rd will avenge 
 his people, though he bear long with them. 
 •The Ijord hath waited longer U|>on mc than I 
 have waitini upon him; and thus it was with 
 David : " I waitetl patiently," saith he ; that 
 is, It was long before the Lord answered we, 
 though at the last ho inclinetl his ear unto 
 me and heard my cry. And the mo^t excel- 
 lent remedy for this is an understanding well 
 informe<l and enlightened. Alas! how many 
 poor souls arc there in the world that truly 
 fear the Ix»rd, who, l)ecause they arc not well 
 informed in their under>tanding, are oft ready 
 to give up all for lost U|>on almost event* trick 
 and temptation of Satan ! The Lord pity 
 them, anil help them to pniy with the Spirit, 
 and with the undentanding also! Much of 
 mine own expcrienco could I here diitcover 
 when I have been in my fits of agonies of 
 spirit, I have been strongly |Mr^n:ii|.-d to 
 ' and S4'ek the I»rd n- nl 
 
 i>le to understand what ^ r« 
 
 the i^>rd hath had mercy <m, and how iarKO 
 \u» promiscM were still to sinneni. and that it 
 waa not the whole but the sick, not the riglit- 
 e<m«» but the sinner, not the full hut the empty, 
 that he cxtrndctl hin crnre and mercy unto, 
 i." me. Ihr of bis 
 
 rit, to cU.i ^ U|»oO 
 
668 
 
 BUNYAN'S COMPLETE WORKS. 
 
 him, and yet to cry, though for tlie present he 
 made no answer; and the Lord help all his 
 poor, tempted, and afflicted people to do the 
 like, and to continue, though it be long, 
 according to the saying of the prophet, and 
 to lu-lp them (to that end) to pray, not by 
 the inventions of men and their stinted 
 forms ^"t with the Spirit and with under- 
 standing also. 
 
 And now to answer a query or two, and so 
 to i)xss on to the next thing. 
 
 Qiieri/ 1. But what would you have us poor 
 creatures to do that cannot tell how to pray? 
 The Lord knows I know not either how to 
 j)ray or what to pray for. 
 
 Aimver. Poor heart! thou canst not, thou 
 complainest, pray ; canst thou see thy misery? 
 Hath God showed thee that thou art by nature 
 under the curse of his law ? If so, do not mis- 
 take; I know thou dost groan, and that most 
 bitterly. I am persuaded thou canst scarcely 
 be found doing any thing in thy calling but 
 prayer breaketh from thy heart. Have not 
 thy groans gone up to heaven from every cor- 
 ner of thy house? I know it is thus, and so 
 also doth thine own sorrowful heart w'itness 
 thy tears, thy forgetfulness of thy calling, &c. 
 Is not thy heart so full of desires after the 
 thiiigs of another world that many times thou 
 dost even forget the things of this world? 
 Prithee read the Scripture in Job xxiii. 12. 
 
 Qitcnj 2. Yea, but when I go into secret, 
 iml intend to pour out my soul before God, I 
 can scarce say any thing at all. 
 
 An-ncer. Ah, sweet soul ! it is not ihy words 
 that God so much regards as that he will not 
 mind thee except thou comest before him with 
 Home eloquent oration. His eye is on the bro- 
 konness of thine heart, and that it is that 
 makes the very bowels of the Lord run over : 
 " A broken and a contrite heart, God, thou 
 wilt not despise." 
 
 2. The stopping of thy words may arise from 
 overmuch trouble in thy heart. David was so 
 troubled sometimes that he could not speak. 
 But til is may comfort all such sorrowful hearts 
 as llmu art, that though thou canst not through 
 tiio anguish of thy spirit speak much, yet the 
 Holy Spirit stirs up in thine heart groans and 
 eiglis so much the more vehement; Avhen the 
 mouth if* hindered, yet the Spirit is not. 
 
 Moses (as aforesaid) made heaven so ring 
 again with his prayers (that we read of ) not 
 one word came out of his mouth. But, 
 
 3. If tlinu wouldest more fully express thy- 
 self before the Lord, study, first, thy filthy 
 
 estate ; secondly, God's promises ; thirdly, the 
 heart of Christ, which thou mayest know or 
 discern — 1. By his condescension and blood- 
 shed. 2. By the mercy he hath extended to 
 great sinners formerly, and jjlead thine own 
 vileness by way of bemoaning Christ's blood, 
 by way of expostulation ; and in thy prayere 
 let the mercy that he hath extended to other 
 great sinners, together with his rich pr:uiise8 
 of grace, be much upon tl% heart. Yet 'et me 
 counsel thee — 1. Take heed that thou content 
 not thyself with words. 2. That thou do not 
 think that God looks only at them. But, 3. 
 However, whether thy words be few or many, 
 let thine heart go with them ; and then shal't 
 thou seek him, and find liim when thou shalt 
 seek him with thy whole heart. 
 
 Objection. But though you have seemed to 
 speak against any other way of praying but by 
 the Spirit, yet here you yourself can give di- 
 rection how to pray. 
 
 Ansiver. We ought to prompt one another 
 forward to prayer, though we ought not to make 
 for each other forms of prayer. 
 
 To exhort to pray with Christian direction 
 is one thing, and to make stinted forms for the 
 tying up the Spirit of God to them is another 
 thing. 
 
 The apostle gives them uo form to pray 
 withal, yet directs to prayer. 
 
 Let no man therefore conclude that because 
 we may with allowance give instructions and 
 directions to pray, therefore it is lawful to 
 make for each other forms of prayer. 
 
 Objection. But if we do not use forms of 
 prayer, how shall we teach our children to 
 pray? 
 
 Answer. My judgment is, that men go the 
 wrong way to learn their children to jsray in 
 going about so soon to learn them any set 
 company of words, as is the common use of 
 poor creatures to do. 
 
 For to me it seems to be a better way for 
 people betimes to tell their children what curs 
 ed creatures they are, and how they are under 
 the wrath of God by reason of original, and 
 actual sin, also to tell them the nature of God's ' 
 wrath and the duration of the misery ; which 
 if they conscientiously do, they would sooner 
 learn their children to pray than they do. 
 The way that men learn to pray, it is by con- 
 viction for sin, and this is the way to make 
 our sweet babes do so too. But the other 
 way — namely, to be busy in learning children 
 forms of prayer before they know any thing 
 else — it is the next way to make them cursed 
 
A DISCOURSE OS PRAYER. 
 
 G69 
 
 hypocrite?* and to puff thorn up with pride. 
 Li*:irn therclore yt)Ur chihlren to know their 
 wretched state and eonditi»»n, tell tliein of hell- 
 tire and their »iu>, of damnation and salva- 
 tion, the way to oteape the one and to enjoy 
 the other, (if you know yourselves;) and thi-s 
 will make tears run down your sweet haln-'n' 
 evi*:* and heartv irroans How t'rom thrir lu-artM; 
 and then also you may tell them to whom they 
 •hould pray, and thii>ui;h whom they should 
 pray ; you may tell them also of (.nnl's |>rom- 
 is«:4, and his former grace extended to sinners 
 aeeording to the word. 
 
 Ah I |MH)r swi-fl lMd>es, the Lortl open their 
 eye« and make them holy Christians! Saith 
 David, "Come, ye children, hearken unto me; 
 1 will teach ytiu the fear of the Lord." 
 
 He doth not say, I will niuz/le you up in a 
 form of prayer, but, " I will teach you the fear 
 of the I^)nl ;" which i.s, to see their sad state 
 by nature, and to be inslruete<l in the truth of 
 the Itospcl, which doth throU'ih the Spirit be- 
 pet prayer in every one that in truth learns it. 
 And the more you learn them this the more 
 will their hearts run out to (iod in prayer. 
 
 God Dcver did account I'aul a praying man 
 until he was a convinced and converted nuin ; 
 no more will it be with any one else. 
 
 Olfjertiim. But we tind that tlu' ili.-ciples dc- 
 Birwl that Christ would teach them to pray, as 
 John also taught liis diseipli>s, ami that there- 
 U|Min he taught tl">" 'i.-' ••■>-.,■ ...ii..! ri... 
 Lord's Prayer. 
 
 Ai>s\crr 1. To be taii_Mii i-y « nri't i> mat 
 which not only they but we d»-sire ; and seeing 
 he is not here in his person to teach us, the 
 Lord teach Us by his word an<i Spirit; fur the 
 Spirit it la which he hath sai<l he would send 
 to dupply in his rotjm when !"■ u...f .« .v ..- 
 it \» in John xiv. 16 and xvi 
 
 2. As to that called a form, i ratiii<>t tiiiiik 
 (hut Christ intended it a.s a stinted form of 
 prmyer — 
 
 (I.) IJecausc he himself layeth it 4own di- 
 versely, as it is to Im- .-een if you compare Matt, 
 vi. and Luke ix. Whereas, if he intende«l it 
 as a Mt form, it must not have been ao laid 
 down, for a S4.'t form is so many wunU and no 
 more. 
 
 (2.) We do not ttncl that the a|M«.tle?« <lid 
 ever obsorvc it as such, neither did tiny ad- 
 monish others ito to do. Sean-h all their epis- 
 tles, yet surely tlu\v, both for knowletlge to 
 discern and faithfulnet« to practice, were at 
 eminent as any one ever since in the world 
 which would im|Mne it. 
 
 But, in a word, Christ by t! • ( >ur 
 
 Father," Ac, doth instruct : _ , wluii 
 rules they ahould observe in their prayeni K- 
 God— 
 
 (L) That they should pray in faith. (2.) 
 To God In the heavens. Ci) For such thing's 
 as are acconling to hij* will, «&c. I'ray lhu?» or 
 after this manner. 
 
 iHiJectinti. But ( hrist bid* pray for the Bpirit ; 
 this implies that men without the Spirit may, 
 notwithstanding^ pray and be heard. 
 
 Aitficer 1. The s|icoih of Chrial there ia 
 directed to his own. Ver. 1. 
 
 2. Christ, in tellintr of theiu ihni (i»m\ would 
 give his I j^ 
 
 to be nil'. ^ 
 
 Spirit; for still they are tl>e 
 
 to, which had a measure «)f thi .~, , 
 
 for he saith, " When ye pray, say. Our I 
 (ver. 2;) "I s:»y unto you," (ver. S;; •• aihi i 
 say unto you," (ver. "J;) "If ye then, iH-iitn 
 evil, know how to give g<MMl thr 
 children, how much more nhall vi . 
 Father give the Holy Spirit to them that ask 
 him?" Christians ought to pray for the 
 Spirit — that is, more of it— though G«xl hath 
 endued them with it already. 
 
 (^uriUiou. Then wuuld vou have none pniy 
 but those that know they are disciples of 
 Christ? 
 
 Atuwer. Yes. 
 
 1 I..f every soul that would be saved |K»ur 
 : to God, though it cannot through 
 I. iii].i.ui..n conclude itself a child of <«*]. 
 .\nd 2. I know if the grace of GimI |m< in the« 
 it will be as natural to ! .iit thy 
 
 condition as it Is for a st<' • < rv fur 
 
 the breast. I'rayer is one oi the lirsl things 
 that discover* a man to U* a Christian. But 
 yet, if it be right, it is such a prayer as fob 
 lowcth : 
 
 (1.) To desire God in Christ, for himself, for 
 his holiness, love, wisdom, and glory. Foi 
 right prayer, as it runs on to (tiMl through 
 Christ, so it centres in him, and in him alone: 
 "Whom have I in heaven but thee? And 
 there is none in earth that I draire (long fut 
 or seek after) K ' ' • e." 
 
 (2.^ That tl. Vi rnjoy eontinuslU 
 
 conn 
 ■I -I 
 
 inuige or in thy likenem. ' '*^or ui Uits we 
 gruan earnestly," Ac. 
 
 (3.) Right prayer is accoo>{MUur<| witJi a 
 continual ' " -J 
 
 for; " M\ iU 
 
670 
 
 they that watch for the morning. 
 arise now and seek Him whom my soul loveth." 
 For mark, I beseech you, there are two things 
 that i)rovoke to prayer : the one is a detestation 
 to sin and the things of this life; the other is 
 a longing (hsire after communion with God m 
 an iiCly'^and undefiled state and inheritance. 
 Compare but this one thing with most of the 
 prayers tiiat are made by men, and you shall 
 linii them but mock prayers and the breathings 
 uf an abominable spirit ; for tven the most of 
 men either not pray at all, or else only en- 
 deavour to mock God and the world by so 
 doing; for do but compare their prayer and 
 the c'ourse of their lives together, and you may 
 cjisily see that the thing included in their 
 prayer is the least looked after by their lives. 
 O sad hypocrites ! 
 
 Thus have I briefly showed you— 1. What 
 prayer is; 2. AVhat it is to pray with the 
 Si)irit; 3. What it is to pray with the Spirit 
 ajid with .the understanding also. 
 
 IV. I shall now speak a word or two of ap- 
 plication, and so conclude with — 1. A word of 
 information; 2. A word of encouragement ; 3. 
 A word of rebuke. 
 
 Use 1. A word of information. 
 
 For the first to inform you : As prayer is the 
 duty of every one of the children of God, and 
 carried on bj the Spirit of Christ in the soul, 
 so evciy one that doth but offer to take upon 
 him to pray to the Lord had need to be very 
 wary, and go about that work especially with 
 the dread of God, as well as with hopes of the 
 mercy of God through Jesus Christ. 
 
 Prayer is an ordinance of God in which a 
 man draws very near to God, and therefore it 
 calleth for so much the more of the assistance 
 of the grace of God to help a soul to pray as 
 becomes one that is in the presence of him. 
 It is a shame for a man to behave himself 
 irreverently before a king, but a sin to do so 
 before God. And as a king (if wise) is not 
 pleased with an omtion made up with un- 
 eeemly words and gestures, so God takes no 
 pleasure in the sacrifice of fools. It is uot 
 long discourses nor eloquent tongues that are 
 the things which are pleasing in the ears of 
 the Lord, but a humble, broken, and contrite 
 heart tl>at is sweet in the nostrils of the heav- 
 enly ;\I:ijpsty. Therefore, for information, 
 know that there are these five things that are 
 f>l)structions to prayer, and even make void the 
 requests of the creature: 
 
 1. When men regard iniquity in their hearts 
 at tiie time of their prayers before God : " If I 
 
 BUNTAN'S COMPLETE WORKS 
 I will 
 
 regard iniquity in my heart, the Lord will not 
 hear my prayer." When there is a secret love 
 to that very thing which thou with thy dis- 
 sembling lips dost ask for strength against; foi 
 this is the wickedness of man's heart, that it 
 will even love and hold fast that which with 
 the mouth it prays against ; and of this sort are 
 they " that honour God with their mouth, but 
 their heart is far from him." Oh how ugly 
 would it be in our eyes if we should see a beg- 
 gar ask an alms with an intention to throw it 
 to the dogs, or that should say with one breath, 
 Pray bestow this upon me, and with the next, 
 I beseech you give it me not! And yet thus 
 it is with these kind of persons; with their 
 mouth they say, Thy will be done, and with 
 their hearts nothing less; with their mouth 
 say, Hallowed be thy name, and with their 
 hearts and lives they delight to dishonour him 
 all the day long. These be the prayers that 
 become sin, and though they put them often, 
 yet the Lord will never answer them. 
 
 2. When men pray for show, to be heard 
 and thought somebody in religion, and the 
 like. 
 
 These prayers also fall short of God's appro- 
 bation, and are never like to be answered in 
 reference to eternal life. 
 
 There are two sorts of men that pray to this 
 end: 
 
 (1.) Your trencher-chaplains, that thrust 
 themselves into great men's families, pretend- 
 ing the worship of God, when in truth the 
 great business is their own bellies ; these were 
 notably pointed out by Ahab's prophets, and 
 also Nebuchadnezzar's, who, though they pre- 
 tended great devotion, yet their lusts and their 
 bellies were the great things aimed at by them 
 in all their pieces of devotion. 
 
 (2.) Them also that seek repute and ap- 
 plause for their eloquent terms, and seek more 
 to tickle the ears and heads of their hearers 
 than anything else. These be they "that pray 
 to be heard of men, and have all their reward 
 already." 
 
 These persons are discovered thus : 1. They 
 eye only their auditory in their expressions. 
 2. They look for commendation when they 
 have done. 3. Their hearts either rise or fall 
 according to their praise or enlargement. 4. 
 The length of their prayer pleaseth them, and 
 that it might be long they will vainly repeat 
 things over and over ; they study for enlarge- 
 ments, but look not from what heart they 
 come ; they look for returns, but it is tne windy 
 applause of men ; and therefore they love not 
 
A DISCOURSE OX PRAYER. 
 
 G71 
 
 ♦o be in their chamber, but among company ; 
 and if at any tinie conscience thrusts them 
 into their closet, yet hypocrisy will cause them 
 to be heard in the streets ; and when their 
 mouths have done going their prayers are 
 endc«l, for tlu-y wait m»t to hearken what the 
 Lord will say. 
 
 'i. A third sort of prayer that will not be 
 acceptetl of OfKl it is when either they pray 
 for wrong thing>«, or if for rii;ht thinj^, yet 
 that the things prayed fi»r might Ik* s|HMit upon 
 their lusts and laid out to wrong ends: "Some 
 have not, because they ai«k not, (saitli Jamew,) 
 and others iL'ik and have n»>f, In'cause they ask 
 amiss, that they may consume it on their 
 lusts." Knils contrary to (Jod's will is a great 
 argument with (.mkI to frustrate the petitions 
 I>ri'sente«l before him. Hence it is that so 
 many pniy for this and that, and yet receive it 
 not, Uod answers them only with silence; 
 they have their words for their hil)(>ur; that 
 is all. 
 
 (/Ejection. Hut GikI hears some persons, 
 though their hearts he n<it right with him, as 
 he did Israel in giving quails, though they 
 spent them on their lust.s. 
 
 Aitxirrr. If he doth, it is in judgment, not in 
 merey. Tfe gavc them their ilesire indecil, but 
 til' "er have been without, for he .sent 
 
 le.i ■ • > their soul.s. Woe be to that man 
 
 that (tixl answereth thu-s! 
 
 4. Another !M>rt of prayers there are that are 
 not answere<l ; and th(jee are such as are made 
 by men and pri«sonteil to (i«m1 in their own 
 jHTsoii-* only, willi'>iir their a[>pearing in the 
 Lortl Jesus. F«i: 'A hath app«)inte4l 
 prayer, and proii; ir the prayer of the 
 creature, yet not the prayer of any creature 
 that comes not in Christ: "If you a»k any- 
 thing in my name. And whether ye cat or 
 drink, or whats<M-v<T ye do, do all in the name 
 of the I.>)r«l .h->u> rhri-t." If you a.sk any- 
 thing in my name, Siv. Though you Ik* never 
 no devotit, zealous, earnest, and constant in 
 pmyer, yet it is in Clirist only that you must 
 l>c hcnnl an«l accepted. Biit, aln.«i I the nuist 
 of men know not what it is tn come to him in 
 the nani'- ofoiir Lord T 
 
 they live wi.-k"l. ]<r 
 wicke<i ; or tin to no' 
 
 else but whr , an may a' 
 
 unto, ns to be exact in word and dee«l U-twixt 
 
 man and man, and only with the r- -' • 
 
 neiM of the law to ap|H>ar before (tinl 
 
 5. The l&st thiiij; that hindereth prav'T i- 
 the form of it without the |iowcr. It i» an 
 
 easy thing fi>r men to be very hot for such 
 things as forms of prayer as they are written 
 in a book, but yet they are altogether forj:etful 
 to inquire with themselves whether they have 
 the spirit and jMiwer of prayer. These nu-n 
 are like a paiiitetl man, jind their prayers like 
 a false voice: they in person appear jui hypo- 
 crites, and their pniyers are an abominatioo. 
 When they say they have U'cn |Miuriiig out 
 their souls to God, bo »ailb they have been 
 howling like dop«. 
 
 When then-fore thou intcndrat or art minded 
 to pray to the I>>r! " . l earth, con- 
 
 siller tlii-se follow; 
 
 (1.) C'on^ider «eriou.-.ly wlial tliou wantcst. 
 Do not as many wh«» in their word only U>al 
 the air, and ifk for sueh things as indeeil they 
 do not desire t'"r >•. .. t), ,t iK. v >.t,,,„| j^ need 
 thereof, 
 
 (2.) When liiMii x.r-t wiiat tli,.u wantciit, 
 keep to that, and take heed that thou pntycitt 
 sensibly. 
 
 O/iJrrtion. But I have a sense of nothing; 
 then, by your argument, I must not pray at all. 
 
 Ahswcr \. If thou findest thyself si-nseleiw 
 in some sad measure, yet thou canst not c<im- 
 plain of that senselcs.xnes.s hut by U-ing 
 sensible. There is a sennc of senselei»snei». 
 .\crording to thy sense, then, that thou hast 
 of the need of any thinj/. >■• irav. an«i if thou 
 art sensible of thy ~ -s, pray the 
 
 LonI to make thee sin vUiatcver thou 
 
 findest thy heart senseleM of. This was the 
 Usual practice of the holy men of God: 
 " LonI, make me to know my end." "Lord, 
 o]K'n to us this p:r 
 
 And to this is . < all 
 
 U|Mm me and I will hear Uwa and show theo 
 great and mighty things that thou knowest 
 not," that thou art not sensible of. But, 
 
 2. Take hee<l that thy heart go to (iod aa 
 well as thy mouth. I^t not thy fitoufh t'" any 
 further tlian thou stri\ .irt 
 ahmg with it. I)avid v. . and 
 soul to the LonI, and pMsl reason; for «o far 
 as a man's mouth gm-th not along with his 
 heart, so far it is but lip-lal>«>ur only; and 
 though G<mI calls for II : ! '\v* 
 of the li|i!», yet the ul 
 
 . not <mly 
 it s«'nse of .1. 
 fore, if thru ha<«t a mind t' > V*!^ 
 
 before Ctod, scv that it '- •• M. 
 
 3. Take heed of all o«. and 
 
 1 :ucm that 
 
672 
 
 BU^^YAN'S COMPLETE WORKS, 
 
 I a\ia\\ conclude this use with a caution or 
 two. 
 
 And the first is, take heed you do not throw 
 off prayer through sudden persuasions that 
 thou h'a:«t not the Spirit, neither prayest 
 therehy. It is the great Avork of the devil 
 to do his best, or rather worst, against the 
 best prayers. He will flatter your false, dis- 
 sembling hypocrites, and feed them with a 
 tliou.'^and Auicies of well-doing, when their 
 very duties of prayer and all others stink in 
 the'nostrils of God when he stands at a poor 
 Jusluia's hand to resist him— that is, to per- 
 suade him that neither his person nor perform- 
 ances are accepted of God, Take heed, there- 
 H.re, of such false exclusions and groundless 
 discouragements; and though such persuasions 
 (!.» come in upon thy spirit, be so far from be- 
 ing discouraged by them that thou use them 
 to put tliee upon further sincerity and restless- 
 ness of spirit in thy approaching to God. 
 
 Secondly. As such sudden temptations should 
 not stop thee from prayer and pouring out 
 thy soul to God, so neither should thine own 
 lieart's corruption hinder thee. It may be 
 tiiou mayest lind in thee all those things be- 
 fore mentioned, and that they wdll be endeav- 
 ouring to put forth themselves in thy praying 
 to him. Thy business then is, to judge them, 
 to pray against them, and lay thyself so much 
 the more at the foot of God in a sense of thy 
 own vileness, and rather make an argument 
 from thy vileness and corruption of heart to 
 plead with God for justifying and sanctifying 
 grace than an argument of discouragement 
 and despair. David went this way: "O Lord, 
 (saith he,) pardon mine iniquity, for it is 
 groat." 
 
 Use 2. A word of encouragement. 
 
 And therefore, secondly, (to speak a word 
 by way of encouragement to the poor tempted 
 and cast-down soul,) to pray to God through 
 Christ. Though all prayer that is accepted of 
 God in reference to eternal life must be in the 
 ••Spirit, for that only maketh intercession for us 
 according to the will of God, yet because many 
 a poor soul may have the Holy Spirit working 
 on them and stirring of them to groan unto 
 the I^rd for mercy, though through unbelief 
 they do not, and lor the present cannot, be- 
 lieve that they are the people of God, such as 
 he delights in, yet forasmuch as the truth of 
 grace may be in them, therefore I shall, to en- 
 courage them, lay down further these few par- 
 ticulars: 
 
 1. That Scripture in Luke xi. 8 is yery en- 
 
 couraging to any poor soul that doth hunger 
 after Christ Jesus. In the 5th, 6th, and 7th 
 verses he speaketh a parable of a man that 
 went to his friend to borrow three loaves, who 
 because he was in bed, denied him ; yet for his 
 importunity's sake, he did arise and give him; 
 clearly signifying that though poor souls, 
 through the weakne-ss of their faith, cannot 
 see that they are the friends of God, yet they 
 should never leave asking and knocking at 
 God's door for mercy. "Mark, (saith Christ,) 
 I say unto you, although he will not arise and 
 give him because he is his friend, yet because 
 of his importunity (of restless desires) he will 
 arise and give him as many as he needeth." 
 Poor heart! thou criest out that God will not 
 regard thee, thou dost not find that thou art a 
 friend to him, but rather an enemy in thine 
 heart by wicked works ; and thou art as though 
 thou didst hear the Lord saying to thee, " Trou- 
 ble me not, I cannot give unto thee," as he in 
 the parable; yet, I say, continue knocking, 
 crying, moaning, and bewailing thyself: I tell 
 thee, though he will not arise and give thee 
 because thou art his friend, yet because of thy 
 importunity he will arise and give thee as 
 many as thou needest. The same in effect you 
 have discovered in the parable of the unjust 
 judge and the poor widow; her importunity 
 prevailed with him. And verily mine own ex- 
 perience tells me that there is nothing that 
 doth more prevail with God than importunity. 
 Is it not so with you in respect of your beg- 
 gars that come to your door? Though you 
 have no heart to give them any thing at their 
 first asking, yet if they follow you, bemoaning 
 themselves, and will take no nay without an 
 alms, you will give them, for their continual 
 begging overcometh you. Is there bowels in 
 you that are wicked, and will they be wrought 
 upon by an importuning beggar? Go thou 
 and do the like. It is a prevailing motive, 
 and that by experience; he will arise and give 
 thee as many as thou needest. 
 
 2. Another encouragement for a poor, trem- 
 bling, convinced soul is, to consider the place, 
 throne, or seat on which the great God hath 
 placed himself to hear the petitions and 
 prayers of poor creatures; and that is a 
 throne of grace, the mercy-seat, which sig- 
 nifieth that in the days of the Gospel God 
 hath taken up his seat, his abiding-place in 
 mercy and forgiveness; and from thence he 
 doth intend to hear the sinner and to com- 
 mune with him, as he saith, (speaking before 
 of ttie mercy-seat,) " And there will I meet 
 
A DISCOURSE OS PliAYKIi. 
 
 673 
 
 with thee." Mark, it is upon the mercy -seat: 
 "There will I meet with thee, and there will 
 I commune with thee, from above the mercy- 
 seat." Poor 8oul.s! they are very apt to enter- 
 tain strange thought;* of CJod and his carriage 
 towards them; and suddenly conclude that 
 God will have no regard unto them, when yet 
 he is upon the mercy-seat, and hath taken up 
 his place on purjiose there, to the end he may 
 hear and regard tlie prayers of poor creaturt^. 
 If he had said, I will commune with thee from 
 my thmne of judgment, then indeed you might 
 have Irembleil and fled from the face of the 
 great and glorious Maje>ty ; but when he 
 saith ho will hear and commune with souls 
 upon the throne of grace, or from the mercy- 
 seat, this should encourage thee and cause 
 thee to hope, nay, " to come boldly to the 
 throne of grace, that thou maye>t obtain 
 mercy an«l fuid grace to help in lime of need." 
 
 3. There is yet another encouragenjent to con- 
 tinue in prayer with God, luid that is this: 
 
 As there is a niercy-seat from whence God 
 is willing to communicate with poor sinners, 
 so there is also by this mercy-seat Jesus 
 Christ, who continually besprinkleth it with 
 his blood. lieticc it is called the blood of 
 sprinkling. When the high priest under the 
 law was to go into the holiest, where the 
 mercy -seat w:ls, he might not go in without 
 blood. 
 
 Why so? Because, though CJod was upon 
 Uie mercy-scat, yet he was perfectly just as 
 well as merciful. Now the blood was to stop 
 justice from running out upon the persons 
 couccTued in the intercession of the high 
 pricMt, as in Lev. xvi. 13-17, to signify that 
 all thine unworthincss that thou fearest should 
 not hindrr thee from coming to (tod in Christ 
 for mercy. Thou criest out that thou art 
 vile, and therefore God will not regard thy 
 prayer; it is true if thou delight iu thy vile- 
 ness and come to Ctod out of a mere pretence. 
 But if from a sense of thy vilencHs thou do 
 pour out thy heart to God, desiring to be 
 Mvcd from the guilt and cleansed from the 
 filth with all thy heart, fear not. thy vileuc!** 
 will not cause the Lord to stop his ear from 
 hearing of thee. The value of the bloo<l of 
 Christ which is sprinkled u|K)n the mercy -scat 
 «to|M the course of justice, and o|kmm a flood- 
 gmto for the mercy of the I>ird to be oxt^-nd"-"! 
 unto thee. Thou hast theref<>r<>, a.i 
 boldness to enter into the holii-st by •. 
 of Jesus, Uiat hath made a new and living 
 way for Utco ; thou shall not die. 
 
 Besides, Jesus is there, not only to sprinkle 
 the mercy-seat with his blood, but he speaka 
 and his blrxnl spt-aks ; he hath auilieiice and 
 his blood hath audience, insomuch that God 
 saith when hu doth but see the blooil, " ho 
 will ptuss over you, and the plague shall uol 
 be upon you," Ac. 
 
 I shall not detain you any longer. lie iob«i 
 and humble; go to the Father in the name of 
 the Sm, and toll him your case, in the nsaiiiU 
 ance of the tSpirit, and you nill then feel the 
 benefit of praying with the iSpiril and the un- 
 derstanding also. 
 
 Use 3. .\ word of reproof. 
 
 1. This speaks sadly to^ou who never pray 
 at all. 
 
 I will pray, saith the apootle, and so saith 
 the heart of them that are Christians. Thou, 
 then, art not a Christian that art not a pray- 
 ing person. The promise is, "That every oo« 
 that id righteous shall pray." Thou, then, 
 art a wicked wretch that prayest not. Jacob 
 got the name of Israel by wrestling with God, 
 and all his children bear that name with him. 
 But the people that forget jirayer, that call 
 not on the name of the Lord, they have prayer 
 made for them, but it is such as this, " I'our 
 out thy fury u])on the heathen, (J Lord, and 
 upon the people that cnil not U|M>n thy name." 
 How likest thou this, O thou that art so far 
 otf from jMmring out thine heart bil'oro Gixl 
 that thou goest to bed lik -si 
 
 like an hog or a sot, and fur^ luo 
 
 him? What wilt thou do when tiinu siiait be 
 damniHl in hell because thou couldst not find 
 in thine heart to ask for heaven? Who wiU 
 grieve for thy sorrow that didst not count 
 mercy worth asking for? I tell theo the 
 ravens, the dogs, &c., shall ris<- idg- 
 
 meiit against thee, for they will, ^ to 
 
 their kind, make signs and a noise for some- 
 thing to refri>sh them when they want it; but 
 thou hast not the heart to ask for heaven, 
 though thou must eternally i>erish in hell if 
 thou hast it not. 
 
 2. This rebukes you that make it your bu»i« 
 ncMs to slight, mock at, and un<K-rv.duc the 
 Spirit, and praying by that. What yhW yoo 
 do when G<h1 shall come to reckon for those 
 things? You count it high treason to spf«k 
 but aw. ' • •' ' "Me 
 
 nt the t' me 
 
 r.l. la 
 
 ^i!« the 
 
 niel be pleasant unto you ; i>ni :ii» 
 
 n<>I\ S|.iri( ii>'-'> t!i<" hoartii of i ^ , ■ tO 
 
674 
 
 BUNYAN'S COMPLETE WORKS. 
 
 that end that you should taunt at it? Is this 
 to serve God," and doth this demonstrate the 
 reformation of your Church? Nay, is it not 
 the mark of imphicable reprobates? O fear- 
 ful ! can vou not be content to be damned for 
 your sin J ajrainst the law, but you must sin 
 against the Ifnly Ghost? 
 
 Must the holy, harmless, and undefiled 
 Spirit of grace, the nature of God, the promise 
 of Ciirist, the Comforter of his children, that 
 without which no man can do any service ac- 
 ceptable to the Father— must this, I say, be 
 the burden of your song, to taunt, deride, and 
 mock at? If God sent Korah and his com- 
 pany headlong to ^ell for speaking against 
 Moses and Aaron, do you that mock at the 
 Spirit of Christ think to escape unpunished? 
 Did you ever read what God did to Ananias 
 and Sapphira for telling but one lie against it? 
 Also to Simon Magus for but undervaluing of 
 it? And will thy sin be a virtue or go unre- 
 warded with vengeance that maketh it thy 
 business to rage against and oppose its office, 
 service, and help that it giveth to the children 
 of God? It is a fearful thing to do despite 
 unto the Spirit of grace. Compare Matt. xii. 
 31 with Mark iii. 20. 
 
 3. As this is the doom of those who do 
 openly blaspheme the Holy Ghost in a way of 
 disdain and reproach to its office and service, 
 60 also it is sad for you who resist this Spirit 
 of prayer by a form of man's inventing, A 
 very juggle of the devil, that the traditions of 
 men should be of better esteem and more to 
 be owned than the Spirit of prayer! What is 
 this less than that accursed abomination of 
 Jeroboam, which kept many from going to 
 Jerusalem, the place and way of God's ap- 
 pointment, to worship, and by that means 
 brought such displeasure from God upon them 
 as to this day is not appeased? One would 
 think that God's judgments of old upon the 
 hypocrites of that day should make them that 
 have heard of such things take heed and fear 
 to do so. Yet the doctors of our day are so 
 far from taking warning by the punishment of 
 others that they do most desperately rush into 
 the same transgression — viz., to set up an in- 
 stitution of man, neither commanded nor com- 
 mended of God — and whosoever will not obey 
 therein, they must be driven either out of the 
 land or the world. 
 
 Hath God required these things at your 
 hands? If he hath, show us where. If not, 
 (as I am sure he has not,) then what cursed 
 presumption is it in any pope, bishop, or other 
 
 to command that in the worship of God which 
 he hath not required? Nay, further, it is not 
 that part only of the form which is several 
 texts of Scripture that we are commanded to 
 say, but even all must be confessed as the 
 divine worship of God, notwithstanding those 
 absurdities contained therein, which, because 
 they are at large discovered by others, I omit 
 the rehearsal of them. Again, though a man 
 be willing to live never so peaceably, yet be- 
 cause he cannot for conscience' sake own that 
 for one of the most eminent parts of God's 
 worship which he never commanded, therefore 
 must that man be looked upon factious, sedi- 
 tious, erroneous, heretical, a disparagement to 
 the Church, a seducer of the people, and what 
 not? Lord, what will be the fruit of these 
 things when for the doctrine of God there is 
 imposed (that is, more than taught) the tradi- 
 tions of men? Thus is the Spirit of prayer 
 disowned and the form imposed ; the Spirit 
 debased and the form extolled ; they that pray 
 with the Spirit, though never so humble and 
 holy, counted fanatics, and they that pray with 
 the form, though with that only, counted the 
 virtuous? And how will the favourites of 
 such a practice answer that Scripture which 
 commaudeth that the Church should turn 
 away from such as have a form of godliness 
 and deny the power thereof? And if I should 
 say that men that do these things aforesaid do 
 advance a form of prayer of other men's mak- 
 ing above the Spirit of prayer, it would not 
 take long time to prove it. For he that ad- 
 vanceth the book of common prayer above the 
 Spirit of prayer, he doth advance a form of 
 men's making above it. But this do all those 
 who banish, or desire to banish, them that pray 
 with the Spirit of prayer, while they hug and 
 embrace them that pray by that form only, and 
 that because they do it. Therefore they love 
 and advance the form of their own or others' 
 inventing before the Spirit of prayer, which is 
 God's special and gracious appointment. 
 
 If you desire the clearing of the minor, look 
 into the jails in England and into the ale- 
 houses of the same, and I trow you will find 
 those that plead for the Spirit of prayer in the 
 jail, and them that look after the form of 
 men's inventions only in the alehouse. It is 
 evident also by the silencing of God's dear 
 ministers, though nSVer so powerfully enabled 
 by the Spirit of prayer, if they in conscience 
 cannot admit of that form of common prayer. 
 If this be not an exalting the common prayer- 
 book above either praying by the Spirit or 
 
A DISCOURSE Oy PRAYER. 
 
 675 
 
 preaching the word, I have taken my mark 
 aiiiisi*. It is not plea<«ant for me to dwi-U on 
 tliia. Tlie Lonl in mercy turn the hearts ot" 
 the people to ffok more after the Spirit of 
 prayer, ami in the ^«trength of that to p«)ur out 
 tlieir souU before the Lord I Only let me«ay, 
 it is a sad sign that that which is one of the 
 moMt eminent parts of the pretended worship 
 of God is antichristian when it hath notliing 
 but the tradition of men and the strength of 
 persecution to uphold or plead for it. 
 
 I jthall concludo this discourse with this 
 w,»rd of advice to all GtHl's people: 1. Hclievo 
 ih it iLH sure as you are in the way of 0(hI you 
 muMt me«t with temptations. 2. The first day 
 
 therefore that thou dost cnt«r Christ's congrc- 
 jration look for them. 3. When they do come, 
 Yti-f^ of liod to carry thee through tlu-m. i. 
 Be jealous of thino own heart, that it dccoivo 
 thee not in thy evidencoi for heaven nor in 
 thy walking with God in thia world. 5. Taks 
 heetl of the flatterie^t of faUo brethren. 6. 
 Keep in the life and fiower of truth. 7. Look 
 mcwt at •' ' ' r iko 
 
 heed ot . ,im 
 
 upon thy luurt, 10. liiiu-v, ..| luith 
 
 in the hloml of Christ. 11. < the work 
 
 of thy regeneration. 12. Count to -uu witii 
 the foremost therein. 
 Grftoa bo with you ! 
 
(' 
 
A IJKLATION 
 
 IMPRISUN.MKM UT MU. JOHN ULxWW. 
 
 MINISTER OF THE C.OSPEL AT HKI>l:OUl>, IN NOVEMHEU. loou. 
 
 HIS KXAMI.NATIOX UKFORK THK JISTICKS. HIS CONPKRKXCK WITH TIIK Cl.\ ||| 
 
 PKACK, WHAT PASSKI> UKTWKKN THK Jl'DGKH AND IILS WIKK WHKN SUB 1. .- A 
 
 I'KTITION Fon HIS I»KLI VKHANCK. Ac. 
 
 WRITTEN HY HIM8ELF. 
 
 '" ■•-1 »r« they which »r« pcnccutcJ fur ri|;hteouinefi' take, for ihcin n lur hmrmjoi oi nrarro. 
 
 I ar« ye when men thall r«vile jou aud p«r«««ut« you, »a<i ihall mj all maimer of vxil afaioil yo* 
 i^.-' ... :\jr my namc't lake. 
 
 RrJ<>ic« anJ b« «XL<«<>4ini; Klad. for ffreat if jour reward in hearon, for to p«r(e«tite4 they Ibo propheta wbkk 
 werr before you. — Matt. r. 10, 11, 12. 
 
 The relation of my impruonment in the monift of 
 
 yocrmhfr, li5»50, \chrn, b'/ '' » • # -• 
 
 O'xl, I knii for riv or jri'.r 
 
 out ■■ 
 
 blru- 
 
 had alM>, thr^yti'jh i rn- 
 
 courageinrnt by hit . ''' 
 
 Devil, tKtii old enemy of 
 
 hit ' ', to imjlar 
 
 riU»' 'te, inMOtm. 
 
 ami r, 
 
 relation thtretf/' it at/oiioweth, 
 
 Upo!* the 12th of thb instant, November, 
 1660,1 waHdwiro.! l.y • ' ' ' 
 
 th« muntn' In rnmr 
 
 th 
 
 ii. ::.. 1 ' - 
 
 f.r : out hbi warrmnt to take | 
 m ' • - • 
 
 til 
 b 
 
 con«tabIe, when he came in. fuand ui only 
 with our Riblc* in our ' ' ' , Ak 
 
 ami hour the woni ni ■ ^itg 
 
 '<♦- 
 
 . ur 
 
 op]Kirtutiity, intending to have prrachnl the 
 
 u..r,! ..f !»,.. T '^••■! >■■.•.. »»..•... fi..... • ''■•««>ot, bat 
 
 m. So 
 th« 
 
 ■!ie 
 
 ..f 
 
 hiK hamlM; lor when I <!'• 
 
 hou-Hc thcro wan whi»j-....,^ ...... ...y I 
 
 ahould be Ukcn, fur there wan a warrant out to 
 , . , - ; • ■ i„ 
 
 ft 
 
 nd 
 
 •r* 
 
 ■•• ,- o. 
 
 J. 
 
 .11 
 
 (for he knew better than I wh 
 
 '<" of, Urin<f hjr them.) 1 
 bv no moanti ; I will n ' 
 
 .1; 
 .al 
 
678 
 
 BUNYAN'S COMPLETE WORKS. 
 
 ^•e riiuiU 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 preach- 
 ing, and had, blessed be grace! made it my 
 business to encourage others; therefore thought 
 I. If I should now run and make an escape, it 
 will be of a very ill favour in the country ; for 
 what will my weak and newly-converted breth- 
 ren think of it but that I was not so strong in 
 died 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 blas- 
 phemed the Gospel, and to have had some 
 grounds to suspect worse of me and my profes- 
 sion 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 offi- 
 cer apprehended me; but I would not, for I 
 ■w-As 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 meet- 
 ing, 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 
 suflcr for the same ; desiring them that they 
 should not be discouraged, for it was a mercy 
 to suffer upon so good account, for we might 
 have been apprehended as thieves or murder- 
 ei-s, 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 per- 
 secuted than the persecutors, &c. But the 
 constable and the justice's man, waiting on us, 
 would not be at quiet till they had me away 
 and that we departed the house; but because 
 the justice was not at home that day, there was 
 
 a friend of mine engaged for me to bring me to 
 the constable on the morrow morning; other- 
 wise the constable must have charged a watch 
 with me, or have secured me some other way, my 
 crime was so great. So on the next morning 
 we went to the constable, and so to the justice. 
 He asked the constable what he did where we 
 were met together, and what we had with us. 
 I trow he meant whether we had armour or 
 not; but when the constable told him that 
 there were only met a few of us togeth-sr Ic 
 preach and hear the word, and no sign of any 
 thing else, he could not well tell what to say , 
 yet because he had sent for me, he did adven- 
 ture 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 follow- 
 ing my calling, for it was against the law that 
 such as I should be admitted to do as I did ? 
 
 To which I answered that the intent of my 
 coming thither and to other places was to in- 
 struct and counsel people to forsake their sins 
 and close in with Christ, lest they did misera- 
 bly perish, and that I could do both these with- 
 out confusion — to wit, follow my calling and 
 preach the word also. 
 
 At which words he was in a chafe, as it ap- 
 peared, for he said that he would break the 
 neck of our meetings. 
 
 I said. It may be so. Then he wished me 
 to get me sureties to be bound for me, or else 
 he would send me to the jail. 
 
 My sureties being ready, I called them in, 
 and when the bond for my appearance was 
 made, he told them that they were bound to 
 keep me from preaching, and that if I did 
 preach their bonds would be forfeited. To 
 which I answered that then I should break 
 them, for I should not leave speaking the word 
 of God, even to counsel, comfort, exhort, and 
 teach the people among whom I came ; and I 
 thought this to be a work that had no hurt in 
 it, but was rather worthy of commendation 
 than blame. 
 
 Wingate. Whereat he toli 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 a making the 
 justice was withdrawn, and in comes an old 
 enemy to the truth. Dr. Lindale, who, when he 
 was come in, fell to taunting at me with many 
 reviling terms. 
 
 Bunyan. To whom I answered that I did not 
 come thither to talk with him, but with the 
 justice Whereat he supposed that I had 
 
TMPRrSOyMEyT of JOHN BUyYAX. 
 
 679 
 
 nothing to say for myself, triuiiiplie<] tis if he 
 had got the victory, churginjj; ami coiulemniii^ 
 mo for meddling with that fr)r which I could 
 show no warrant, and a-skvd mo if I had taken 
 the oath>i, and if I had not it wa.H pity hut that 
 I iihuuld ho sent to prison, Ac. 
 
 I told liim that if I w.'ls minded I could an- 
 swer to any soher ({Uestion that ho hIiouM put 
 lo 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. 
 
 Hut at hust, bccauiie he should nee that I 
 ojuUl answ<-r him if I listed, I cited him to 
 that in iVter, which saith, "As every man 
 hath receivi'd the gift, even so let him minister 
 tlie siime," Ac. 
 
 Limlnlc. Ay, saith he, to whom is that 
 -Mokcn? 
 
 Buntjan. To whom? said I, why to every 
 man that hath receivinl a gift from (iikI. 
 " Murk," saith the apiwtle, " .\s every man 
 that hath received a gift from God," Ac. And 
 again, "You may uW prophesy, one hy one." 
 Whereat the man was a little stopt and went a 
 Kofilit'r pace; hut not heing willing to lose the 
 day, he b<>gan again, and s:iid: 
 
 'lie. Indeitl I do rememher that I Imvc 
 ; one Alexander, a rop5i«T>*niith, who diil 
 11..^ .. .,j,j,M..- an ' -. (aiming, 
 
 it is lik.-, at iiif. I ^er.) 
 
 Buiii/an. To which 1 answeretl that I also 
 ha«l read of very niuny priests and Pharisees 
 that had their hands in tite blood of our Lord 
 .f ■' '-t. 
 
 \y, iMiJth he. and yon aro ono of 
 t;, 
 pi 
 hou>i -. 
 
 liuuj.,.. 1 ..i.^...,... ...... .. u->i no 
 
 more by preaching and praying than I haW 
 done, he would imt I>e -^o rich a.H now h>- 
 Ihit thiit H<T!}>",i'' •!i'ifi? into my • 
 
 prejudice to truth. 
 
 Now hy this time my mittiu.o- «.>- i>..> .' 
 »ud I conimitted to the ctiiistablc, to be sent t'> 
 the jail in I. ' " " '.c-. 
 
 Hut as I . ;woof my hfthn^n m«'t 
 
 with iiie hy tiu- \\a\, ami >; 
 to Htay, lupposing that t 
 witli the justice, through the favour of a pre- 
 tended friend, to let me go at liberty. hH> we 
 did stay while they went to the justice, and 
 ifter much " 
 — tiial if 1 
 
 W)mo certain words to him, I should be re- 
 leased ; which when they told me I s;ui| if the 
 words were such that might be said with a 
 good conscience, I should, or eh»e I should not, 
 tNi through their ini;Mirtuuity I went hack 
 again, hut not h- i .K- 
 
 liv-r.-.l K,,r I 1. full 
 
 *'' I to the truth to let me go, unlcM 
 
 1 -oniething '■'• "•••••• dishonour my 
 
 God and wound my > Wherefore 
 
 as I Went I lil\ up my n. art lo Gik] for light 
 and strength to be kept, that I miwht not do 
 air. ■ „f 
 
 W! ,ur. 
 
 ageui.iit to any that were inclining alter the 
 Lord Je.Hus Christ. 
 
 Well, when I came to the justice n(;ain, there 
 was Mr. Foster of Hetlford, who > :t of 
 
 another room, and seeing of me i 'of 
 
 the can<lle. (for it was dark :i I went 
 
 thither,) he said unto me, W ■? .fohn 
 
 Hunyan? with such seemiii • ho 
 
 would have leaped on my n. ; uic; 
 
 which made mc somewhat wonder that such ■ 
 man aa he, with whom I had bo little acquaint- 
 ance, and, bi-sides, that had ever been a close 
 r of the ways of (hni .im- 
 
 ■'ill of love to me ; !• en 
 
 1 
 
 th^ . I , , r 
 
 than oil, but their wonLs arc drawn sworda." 
 
 And Again, " Beware of men," Ac. When I 
 
 had answered him that, blcMed he (SikI! I wae 
 
 well, he said. What is th< : «.f your 
 
 hein? here? or to that pii; . whom I 
 
 d that I W.1S at a nueiuig ul p<-ople a 
 
 ly otT, intending to s|H'ak a word of 
 
 exhortation to them ; tlie jtutice hearing 
 
 ''■ • '" siiid \, was pleas4Hi to send his warrant 
 
 mc before him, Ac. 
 
 ! he, I un! ' hut well, 
 
 -e to call ' no more 
 
 ' 'ur liiML-rty to go 
 
 y loth to send yoa 
 
 :i II you will be but ruled. 
 
 •I. .Sir, said I, pray what do jrou mean 
 
 ig the people together? My hiuineea 
 
 1- ii'.: . "' ■■ '' ' " are 
 
 eome t' tef 
 
 iU'ju of Uiuif iKiuU, li.Mi Utt.> likAy be 
 
 !h he. We n. f»U> 
 
 . ., >r dispute now . "ajr 
 
 you will call the i>e<tple no yoo 
 
 ■ mr lilHTty ; if noi, ji>u n.u-i b4 
 priiMjn. 
 
680 
 
 BUNTAN'S COMPLETE WORKS. 
 
 Bum/an. Sir, said I, I shall not force or 
 compel anv man to hear me, but yet if I come 
 into any place where there is a people met 
 together, I should, according to the best of my 
 skill and wisdom, exhort and counsel them to 
 seek out after the Lord Jesus Christ, for the 
 salvation of their souls. 
 
 Foster, lie said that was none of my work ; 
 I muHt follow my calling; and if I would but 
 leave off preaching and follow my calling, I 
 ghould have the justice's favour and be ac- 
 quitted presently. 
 
 Bunijnn. To whom I said that I could follow 
 my calling and that too— namely, preaching 
 the word— and I did look upon it as my duty 
 to do them both as I had an opportunity. 
 
 Foster. He said to have any such meetings 
 was against the law, and therefore he would 
 have me leave off, and say I would call the 
 people no more together. 
 
 Biinyan. To whom I said that I durst not 
 make any further promise, for my conscience 
 would not siiftor me to do it. And again, I 
 did look upon it as my duty to do as much 
 good as 1 could, not only in my trade, but also 
 in communicating to all people wheresoever 
 I came the best knowledge I had in the 
 word. 
 
 FoKter. He told me that I was the nearest 
 the Papists of any, and that he would convince 
 me of immediately. 
 
 Buniinn. I asked him wherein. 
 
 Foxtcr. He said. In that we understood the 
 Scriptures literally. 
 
 Buni/nn. I told him that those that were to 
 be understood literally, we understood them 
 80, but for those that were to be understood 
 otherwise, we endeavoured to understand 
 them. 
 
 Foster. He said, Which of the Scriptures do 
 you understand literally? 
 
 Bunyan. I said this : " He that believes shall 
 be saved." This was to be understood just as 
 it is spoken, that whosoever believeth in Christ 
 Bhall, according to the plain and simple words 
 of the text, be saved. 
 
 Foster. He said that I was ignorant and did 
 not understand the Scriptures; for how, said 
 he, can you understand them when you know 
 not the original Greek? &c. 
 
 Buin/an. To whom I said that if that was 
 his opinion, that none could understand the 
 Scriptures but those that had the orignal 
 Greek, &c., (hen but a very few of the poorest 
 sort should be .saved, (this is harsh,) yet the 
 Scripture saith "that God hides his things 
 
 from the wise and prudent, (that is, from the 
 learned of the world,) and reveals them to 
 babes and sucklings." 
 
 Foster. He said there were none tnat heard 
 me but a company of foolish people. 
 
 Bunyan. I told him that there were the wise 
 as well as the foolish that do hear me; and 
 ao"ain those that are most commonly counted 
 foolish by the world are the wisest before God. 
 Also, that God had rejected the wise and 
 mighty and noble, and chosen the foolish and 
 the base. 
 
 Foster. He told me that I made people neg- 
 lect their calling, and that God hath com- 
 manded people to work six days, and serve 
 him on the seventh. 
 
 Bunyan. I told him that it was the duty of 
 people (both rich and poor) to look out for 
 their souls on those days as well as for their 
 bodies, and that God would have his people 
 exhort one another daily while it is called to- 
 day. 
 
 Foster. He said again that there were none 
 but a company of jjoor, simple, ignorant people 
 that came to hear me. 
 
 Bunyan. I told him that the foolish and the 
 ignorant had most need of teaching and infor- 
 mation, and therefore it would be profitable 
 for me to go on in that work. 
 
 Foster. Well, said he, to conclude, but will 
 you promise that you will not call the people 
 together any more, and then you may be re- 
 leased and go home ? 
 
 Bunyan. I told him that I durst say no more 
 than I had said, for I durst not leave off that 
 work which God had called me to. 
 
 So he withdrew from me, and then came 
 several of the justice's servants to me and told 
 me that I stood too much upon a nicety. 
 Their master, they said, was willing to let me 
 go ; and if I would but say I would call the 
 people no more together, I might have my 
 liberty, &c. 
 
 Bunyan. I told them there were more ways 
 than one in which a man might be said to 
 call the people together. As, for instance, if a 
 man get upon the market-place, and there 
 read a book or the like, though he do not say 
 to the people, Sirs, come hither and hear ; yet 
 if they come to him because lie reads, he by 
 his very reading may be said to call them to- 
 gether, 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 argu- 
 
nfPRISOXMEXT OF JOIIS BUNYAN. 
 
 681 
 
 ment, my pi ^wching might be »uid to aill them 
 together. 
 
 Winr/atr and Fotter. Then came the jiwtice 
 and Mr. Fo.ster to me iiguin, (we had u little 
 more discourse about preachinj;, but because 
 the uu-tiuKl of it is out of my miml I iih.ss it,) 
 and when they s;iw that I was at a point, and 
 would not be moved nor persuaded, 
 
 Mr Foster* told the justice that then he 
 oiurit send me away to prison, and that ho 
 irould do well also if he would present all 
 them that were the cause of my coming among 
 them to meetings. Thus \\v parted. 
 
 Anil verily, !L«« I wjts going forth of thedriors, 
 I had much ado to forbear saying to them that 
 I carriiil the peace of (IimI along with nje ; but 
 I held my peace, and, blessetl be the Lord! 
 went away to prison with (.tod's conifort 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 bond-imen, (for so run my mittimus, that I 
 should lie there till I could find sureties.) 
 They went to a justice at Elstow, one Mr. 
 Crumpton, to desire him to take boml for my 
 appearing at the quarter sessions. At the first 
 he told them he would, but aftenvanls he 
 made a demur at the business, and dc^irtnl 
 first to see my mittimus, which run to this 
 purpose: That I went about to several con- 
 venticles in this countrj', to the great dinpar- 
 agement of the government of the Ciiurch of 
 Kngland, «&c. When he hail seen it he .said 
 that tliere m' " " rist 
 
 me than wa- ..iid 
 
 that he was but a young nian ; liiereforc he 
 durst not do it. Thi.4 my jailer told me. 
 Whereat I wa4 not at nil daunted, but rather 
 glad, and saw evidently that the \jon\ had 
 heard me; for beft>re I went down U> the jus- 
 tice I Ix'gi^iHl of (mm! that if I might do more 
 good by being at liberty than in prison, that 
 then I might be t>et at liberty, but if not, hin 
 will be done ; for I wits not altogether without 
 ho|>esi but that my imprisonment might be an 
 
 awakening to the saints in the<*ountry : *' 
 
 fore I coulil not tell well which to chi' 
 I it that manner did commit the thing t<>(ii«i. , 
 Ajid verily at my return I did njeet my (i<><l , 
 sweetly in the prison again, comforting of me | 
 and satisfying of me t!i:it it w.m hi# will aji<l 
 mind that I .nhould Im.' ' 
 
 When I came back a^iuu i» |iri«oii, ■• I waa 
 
 * Thi* i« Ibr man thai did at IIm tnt MpraM to 
 
 much loro to wt. 
 
 musing at the slender imswer of the justice, 
 this word droppeil in ujxjn my heart with some 
 life: " For he knew that for envy thev had dt* 
 liveretl him." 
 
 Thus have I in short declared the manner 
 and (KUjLsion of my In-ing in prison, where i 
 lie wailing the giMjd will of G»kI, to do with 
 me as he pleiLHelh, knowing that not one hair 
 of my head can tall to the ground without the 
 will of my Father which ia in heureu. Lot 
 the ruge and malice «)f men be never so great, 
 they can «l(» no more nor go no farther tlian 
 (Jod permits them; but when . dom; 
 
 their Worst, we know all ti, : work 
 
 togeth T for good to them tiiat iovo God. 
 Farewell ! 
 
 litre it f/ie sum of my luramination bfj'ort Jtt»- 
 
 tice Keeliu, Justice Chftter, Justice JItumlah, 
 
 Justice Urcchcr, and Justice Snaijg, A:c. 
 
 A ITER I had lain in prison above ^even 
 weeks the ijuarter si*srtions were to be kept in 
 Hedfonl for the county thereof, unto which 
 place I wjus to be brought; and when my jailer 
 had set me before th<M>e juslicen, there was a 
 bill of indictment prvferriil against me. The 
 extent therettf was as followelh: That John 
 liunyan, of the town of lledford. labourer, be- 
 ing a person of such and sii' ns, lt« 
 hath (since such a time) de. . d |M.'r- 
 niciously al)staineil fntm coming to church to 
 hear divine service, and is a common upholder 
 of sevend unlawful meetings and conventi- 
 cles, to tl; listurbanee and distraction 
 of the g" of this kin'..'d<.m. (•..(itrary 
 to the lawe of our wjvereign \ \c 
 
 The Clerk. When this wa.s . .f 
 
 the sessions said unto me. What suy you to 
 this? 
 
 Bunyan, I said that, as to the first part of it, 
 I was a common fre«|Uenter of the Church tf 
 C>o<l, and was also, by (;race, a nu-mlx-r with 
 those ptople t»ver whom Chri-t it the II 
 
 Kixlin. Uut saith Justice Kit-lin, p', 
 the judge in that court,) Do you come to 
 church, (you know what I mean,) to the parjib 
 church, to h«ir divine .service? 
 
 HuiKf'in, I answered, No, I did UoU 
 
 AW /ill. He iLtkeil me. Why? 
 
 Bunyttn. I said, liecause I itid not find it 
 conunamled in the word of Cio<l. 
 
 Keeiim. lie said, We were commanded to 
 pray. • 
 
 Bunyan. I said. Hut not by the c«immoa 
 praycr-lxKfk. 
 
 keetin. lie said. Uow thea? 
 
682 
 
 Bunijan. I said, With the Spirit. 
 apostle saith, "I will pray with the Spirit, 
 with understanding." 
 
 &eH)i. He said, We might pray with the 
 Si.irit, with understanding and with the com- 
 mon prayer-book also. 
 
 Banyan. I said that those prayers in the 
 common prayer-book were such as were made 
 by other men, and not by the motions of the 
 \IA\ Ghost within our hearts; and-, as I said, 
 the ai)0.stle saith he will pray with the Spirit 
 and with understanding, not with the Spirit 
 and the common prayer-book. 
 
 Another Justice. What do you count prayer? 
 Do you think it is to say a few words over be- 
 fore or among a people? 
 
 Bunijan. 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, 
 Uiough his words be not so many and so ex- 
 cellent as others are. 
 
 Jmtices. They said that was true. 
 
 Biinyan. 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 
 sliould we know that you do not write out 
 your prayers lirst, and then read them after- 
 wanls to tlie people? This he spake in a 
 laughing way. 
 
 Bum/an. 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. 
 
 Bunijan. Sir, it is none of our custom, said I. 
 
 Keclin. But, said Justice Keelin, it is lawful 
 to use common prayer, and such like forms, 
 for Christ taught his discipl6s 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 Ijy men and read over are good to teach 
 and lu'lp men to jjray. 
 
 . While he was speaking these words, God 
 brought that word into my mind in the eighth 
 of the Romans, at the 2Gth verse — I say God 
 brought it, for I thought not on it before; but 
 as he was speaking it came so fre^ into my 
 
 • It" .any say now that God uscth means, I answer, 
 but not the common prayer-book, for that is none of 
 
 BUNYAN'S COMPLETE WORKS. 
 As the 
 
 mind, and was set so evidently before me, aa 
 if the Scripture had said. Take me, take me; 
 so when he had done speaking, 
 
 Bunyan. I said. Sir, the Scripture saith that 
 "it is the Spirit that helpeth our infirmities;" 
 for we know not what we should pray for as 
 we ought, but the Spirit itself maketh inter- 
 cession for .us, with sighs and groanings which 
 cannot be uttered. Mark, said I, it doth not 
 say the common prayer-book teaches us how 
 to pray, but the Spirit. " And it is the Spirit 
 that helpeth our infirmities," saith the apcstlo; 
 he doth not say it is the common prayer-book. 
 
 And as to the Lord's Prayer, although it be 
 an easy thing to say, Our Father, &c., with the 
 mouth, yet there are very few that can, in the 
 Spirit, say the two first words of that prayer — 
 that is, that can call God their Father — as 
 knowing what it is to be born again, and as 
 having experience that they are begotten of 
 tlie Spirit of God, which if they do not all is 
 but babbling, &c. 
 
 Keelin. Justice Keelin said that that was a 
 truth. 
 
 Bunyan. And I say further, as to your say- 
 ing 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 con- 
 vince 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," (John 
 xvi. 16,) and the "Spirit that showeth us a 
 Saviour," (Matt. xi. 27,) and the Spirit that 
 stirreth up in our hearts desire lo come to God 
 for such things as we stand in need of, even 
 sighing out our souls unto him for them with 
 groans which cannot be uttered. With other 
 words to the same purpose. At this they were set. 
 
 Keelin. But, says Justice Keelin, what have 
 you against the common prayer-book ? 
 
 Bunyan. I said, sir, if you will hear me, I 
 shall lay down my reasons against it. 
 
 Keelin. He said I should have liberty. But 
 
 his institution; it is the Spirit in the word that if 
 God's ordinance. 
 
IMFEISONMENT OF JOHN BUyVAN. 
 
 683 
 
 first, sail] he, lei me give you one caution : 
 tiike heed ol'^speakiiig irreverently ol'the com- 
 mon prayer-book, for if you do so you will 
 brill;.' V'fial damage upon yourself. 
 
 Jiniiij'iii. So 1 proeeetled antl said. My first 
 reason was, beeau.-<e it was not commanded 
 in the ^^'"■l -t' 'i-l " ■! ili.'t.i.ir.- I .-..nl,) .,,,f 
 do it. 
 
 Auotll- I. I 111.' nl 111, 111 -.ml, \\ lUTi' tli« Viill 
 
 tlnd it eommandeil i^i the Scripture that you 
 should go to KIstow or Kedford, and yet it is 
 lawliil to go to either of them, is it not? 
 
 Bunntn. I Kaid, To go to KUtow or lledford 
 wtui u civil thing, and not material, though 
 not comman led, and yet tJod's »vord allowed 
 me to go about my calling, ami therefore if it 
 lay there then to go thither, «.Sic. iJut to pray 
 wjis a great part of the divine worship of IjikI, 
 and therefore it ought to be done according to 
 tlie rule of LJod's word. 
 
 Another. One of them said. It- uiM >\<> 
 harm ; let him speak no further. 
 
 JuftiiY Ktelin. Justice Keulin ■•ai'i, .Nm, ho, 
 never fear him ; we are better established 
 than so ; he can do no harm ; we know the 
 common prayer-book hits been ever since the 
 apostles' time, and i.4 lawful to be used in the 
 church. 
 
 iiunyan. I .said, Show me the ]>lace in tho 
 epistles where the common prayer-book is 
 written, or one text of Scripture that com- 
 mands me to read it, and I will use it. lint 
 yet notwithstanding, .said I, they that have a 
 mind to use it, they have Uieir liberty— that 
 i»,* I Would not keep them from it — but for 
 our partit, we can pray to God without it. 
 Bles.'<ed be his name! 
 
 With that one of them said, Who is your 
 Ctotl— -Ileel/ebul)? .Moreover, thoy often said 
 that I was f>orv.-.eHsed with the npirit of delu- 
 sion and of the devil. All which Hayings I 
 pa.<M(od over. The I»rd forgive them ! And 
 further 1 said. IJles.sed be the I.ionl for it I we 
 ar. t together and to pray, ; 
 
 un . r; for we have had the | 
 
 comtortabie presence of (ttxl among us, fur 
 fver bleiMcd be his holy name ! I 
 
 AVr/i/i. Justice Keelin called this |Hxllar's | 
 1- rench, raying that I must leave off my cant- 
 ing. The Lord o|>en his eycfl ! 
 
 Iiiin>i<in. I .said that we ought to exhort 
 one ariMtliiT ■! ir!y while it is calli-d to-tlay, Ac. 
 
 A .1 lin said that I ouglit j 
 
 • It H iM.t th.- 'i r.' ••'■ » Chr- • 
 
 fot their rrliKioo, but to piljr '. 
 lB(o, to inaUitet thaia. 
 
 not to preach, and asked mo where I hud 
 my authority; with many other such like 
 words. 
 
 Iiunyan. I said that I would jirove that it 
 wa-s lawful for me, aii'l .■«Ui h :i- I ami.. i.i. i. ii 
 the word of God. 
 
 Ketlin. llesaid Uiiio III. . !>« « ji.o .-. iij.iin. . 
 
 I said, Hy that in the fir^t Kpintle of I'eter, 
 the 4th chapter, the 11th venw, and Acta 
 xyiii., with other Scriptur«-s, which he would 
 not sutler me to mention. Kut hold! said he, 
 not so many: which is the first? 
 
 liunijnn. I said, This: "As every man hath 
 received the gift, even so let him minister the 
 same unto another, as gtMxl stewards of tlie 
 manifold grace of GihI ; if any man sficak, let 
 him speak as the onicles of (iml," iVc. 
 
 Kriiin. lie said, Let me a little o|M-n that 
 Si-ripture to you. As every man hath re- 
 ceived the gift — that Is, said he, as ever)' man 
 hath received a tnidc — so let him follow it 
 If any man hath received a gift of tinkering, 
 :i.H thou hast <Ione, let him follow his tinkering. 
 And so other men their trades. And the 
 divine his calling, itc. 
 
 JJiini/tin. Nay, sir, said I, but it is niost clear 
 that the apostle speaks here of preaching the 
 word; If you do but compare both the versos 
 together, the next verse explains this gift. 
 what it is, saying, " If any man spe.tk, let him 
 speak as the oracles of (iod;" so that it is 
 plain that the II<dy lihost doth not so much 
 in this place exhort to civil callings as to the 
 exercising of those gifta that we have re- 
 ceived from God. I would have gone on, bat 
 he would not give me leave. 
 
 AVr/i/i. lie said we might do it in our fami- 
 lies, but not otherways. 
 
 liunyun. 1 said. If it was lawful to do giKxl 
 to some, it was lawful to do giM»d to more. 
 If it was a good duty to exhort our fami- 
 lies, it is good to exhort others ; but if they 
 held it a sin to me«>t together to ««><>k the 
 face of (S<m| an<i exhort one nno! dr 
 
 Christ, I should sin still, for s<i >\ >•. 
 
 Krtlin. He said he was not so w.ii verted 
 in*8cripturo as to dispute, or wor<i« to that 
 purpoee. And said, moreover, that tli<-y otuld 
 not wait upon me any loi. ' - ' ' ' 
 
 me. Then you c«mfess the i: 
 not? Now, and not till i 
 indictetl. 
 
 Bynyan. I said, This I roii!i": we t.ave had 
 •"•^ny meetings to;'-'!.-' ">-■'''■ •■• > • ■» Iu(mk1 
 i to exhort oii. wr had 
 
 i the sweet, comfort i;..; j ' •■ n.i- «>i tiie Lord 
 
684 
 
 BUNTAN'S COMPLETE WORKS. 
 
 among us for our encouragenaent, blessed be 
 his name therefor! I confess myself guilty 
 no otherwise. 
 
 E'eelin. 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 
 tc 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, 
 Sic, you must stretch by the neck for it, I tell 
 you plainly ; and so he bid my jailer have me 
 away. 
 
 Bunyan. I told him, As to this matter, T 
 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 an- 
 swer, but my jailer pulling me away to be 
 gone, I could not tell what he said. 
 
 Thus I departed from them ; and I can 
 truly say, I bless the Lord Jesus Christ for it 
 that my heart was sweetly refreshed in the 
 time of my examination, and also afterwards 
 at my returning to the prison ; so that I found 
 Christ's words more than bare trifles where 
 he saith, " he will give a mouth and wisdom, 
 even such as all the adversaries shall not re- 
 sist or gainsay," 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 tliat shall read or hear them ! Farewell. 
 
 The Substance of some Discourse had between the 
 
 Clerk of the Peace and myself, lohen 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 in- 
 tended to do with me, upon the third of April 
 come.* Mr. Cobb unto me, (as he told me,) 
 being ocnt by tlie justices to admonish me and 
 demand of mc submittance to the Church of 
 Kngland, Sec. When he was come into the 
 house he .sent for me out of my chamber ; and 
 when I was come unto him he said, 
 
 Cobb. Neiglibour Bunyan, how do you do? 
 
 Bunyan. Ttliank you, sir, said I, very well, 
 blessed be the Lord ! 
 
 Cobb. Baitli he, I come to tell you that it is 
 desired you would submit yourself to the laws 
 of the land, or else at the next sessions it will 
 
 go worse with you, even to be sent away out 
 of the nation, or else worse than that. 
 
 Bunyan. I said that I did desire to demean 
 myself in the world both as becometh a man 
 and a Christian. 
 
 Cobb. But, saith he, you must submit to the 
 laws of the land, and leave off those meetings 
 which you were wont to have, for the statute 
 law is directly against it ; and I am sent to 
 you by the justices to tell you that they do in- 
 tend to prosecute the law against you if you 
 submit not. 
 
 Bunyan. T 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 
 w'hich I do frequent: that law was made 
 against those that, being designed to do evil in 
 their meetings, make 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 ex- 
 hortation 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 in- 
 deed they intended no less than the ruin of 
 the kingdom and commonwealth. 
 
 Bunyan. That practice of theirs I abhor, 
 said I ; yet it doth not follow that because they 
 did so, therefore all others will do so. I look 
 upon it as my duty to behave myself under the 
 king's government, both as becomes a man 
 and a Christian ; and if an occasion was of- 
 fered me I should willingly manifest my loy- 
 alty 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 your- 
 self; 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. Tt is your private meetings that the 
 law is against. 
 
 Bunyan. Sir, said I, if I may do good to one 
 by my discourse, Avhy may I not do good tr 
 two ? And if to two, why not to four, and si 
 to eight, &c. ? 
 
nfPRiaoyMEyT of johs busy as. 
 
 686 
 
 Cobb. Ay, saith he, ami to an luindretl, I 
 warrant you. 
 
 Bumjiin. Yes, sir, said I; I think I should 
 not bo forbid to do as much good iw I can. 
 
 Cobb. But, said he, you may but pretend to 
 do good, and indeed, notwithstanding, do harm 
 by seducing the people; you are therefore de- 
 nied your meeting so many together, IcHt you 
 ohouhl do harm. 
 
 Bunijnn. And yet, said I, you say the hiw 
 tobrateii me to diseour>»e with my neigiibour; 
 surely there is no hiw tolerates me to seihiee 
 anyone; therefore if I may by the hiw dis- 
 course with one, surely it is to do him good; 
 aud if I by discounting may do goiMl to one, 
 surely by the same law I may do giMKl t<» 
 many. 
 
 Chbb. The law, saith he, doih expressly for- 
 bid your private meeting-^, therefore they are 
 not to be tolenitetl. 
 
 Bunyan. I told him that I would not enter- 
 tain so much uncharitablenetvs of that Parlia- 
 ment in the :3/)th of Eliuibeth, or of the <]ueen 
 herself, as to think they did by that law intend 
 the oppressing of any «)f God's ordiiuinci>s or 
 tlic interrupting any in the way of Ciod ; but 
 men may, in the wresting of it, turn it against 
 the way of God ; but take the law in itself, and 
 it only fightcth against those that drive at mis- 
 chief in their hearts and meetings, making re- 
 ligion only their cloak, colour or pretence; for 
 so are the words of the statute: "If any 
 meetings, under colour or pretence of relig- 
 ion," &c, 
 
 0)bb. Very goml ; therefore the king seeing 
 that pretcnccii arc usually in and among peo- 
 ple as do make religion their pretences only, 
 therefore he, and thf biw Wfore him, doth for- 
 bid such private :in<l tolcratoi only 
 I'ublir; you may :;iblie. 
 
 lUinynn. Sir, said I, let me answer you in a 
 similitude. Set the case that, at such a wood 
 corner, there did usually come forth thieve* to 
 do mlHchief; must there therefc»re a law be 
 made that every one that cometh out there 
 ihall be kille<l? May not there come out true 
 men as well as thievi*s from thence? Just ihun 
 i.<i it in this case; I do think there may be 
 many that may design the destniction of tho 
 commonwealth, but it doth not follow therefore 
 that all 
 that tr.i 
 
 at any time i myself siiould do any act in my 
 conversation as doth not become a man and a 
 Ohristian, let mc bear the punishment. And 
 ■a fo^ your saying I nuiy meet in public, if I 
 
 may be suflered I would be glad to do it ; U-i 
 me have but meetings enough in public, nud I 
 shall care the less to have them in privaty. I 
 do not meet in private because I am afraid to 
 have meetings in public. I ble** the I^»rd that 
 my heart is at that point that if any man cat 
 lay anything to my charge, either in dmtrine 
 or practice, in this particular, that can Ix 
 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 bliKHl. And, sir, said I, you ought to com- 
 mend me for so doing. To err, and to bo a 
 heretic, are two things; I am no heretic, be- 
 cause I will not stand refractorily to defend 
 anyone thing that is contrary to ihr word; 
 prove any thing which I hold to be an error, 
 and I will recant it. 
 
 tW6. Uut, goodman Hunyau, .said he, me- 
 thinks you need not stand so strictly u|>on this 
 one thing as to have meetings of such public 
 iissemblies. Cannot you submit, and notwith- 
 standing do as much giHHl as you can in a 
 neighbourly way, without having such meet- 
 ings? 
 
 lininjan. Truly, sir, .said I, I do not desire 
 to commend myself, but to think meanly of 
 myself; yet when I do mrtst d< - -■ If, 
 
 taking notice of that small nieu j\i\ 
 
 which ttod hath given me, :i [•le 
 
 of the I^jrd (by their own - lu-d 
 
 thereby — besides, when I see that ii>e i<ord 
 through grace hath in some measure bluMed 
 my lalxjur— I dare not but exercise that gift 
 which (t(Kl hath given mc for the good of tlie 
 I>eople. And I said further that I would will- 
 ingly speak in public if I might. 
 
 C\jbb. He s:iid that I might come to tlie 
 public assemblies and hear. What though 
 you do not preach, you may hear. Do not 
 think yourself so well enlightened, and thiU 
 you have received a gift s<} far above othvn, 
 but that you may hear other men preach ; or 
 to that pur|M«se. 
 
 lluinjiin. 1 told him I wa« as willing to be 
 tiiught as to give instruction, and I l<M>krd 
 upon it as my duty to do b«ith ; for, Mid I, a 
 man that is a teacher, ho himself may li>ani 
 also from another that teachclh ; n.« f!!<' a|i«»- 
 tie saith: " We may all pr<-|ili.«y. .ii. i-v ..ne, 
 that all At 
 
 hath rei- ••• 
 
 it, that otiieni may be comior <ifl 
 
 hath done ho may ht-nr .t i« 
 
 comforted himself of (•( 
 
 Cobb, lUjt, said he, *i..- w .. uld for- 
 
686 
 
 BUXYAN'S COMPLETE WORKS. 
 
 bear a while and sit still, till you see further 
 how thiii;.'s will go? 
 
 Binnjan. Sir, said I, Wickliffe saith that he 
 which leaveth off preaching and hearing of the 
 word of Ctod for fear of excommunication of 
 men, he is already excommunicated of God, 
 and shall in the day of judgment be counted a 
 traitor to Christ. 
 
 Cobb. Ay, saith he, they that do not hear 
 dhall be so counted indeed; do you therefore 
 hear 
 
 Bvnyan. 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 edifica- 
 tion, it is his sin if he doth not lay it out in a 
 way of exhortation and counsel, according to 
 the proportion of his gift, as well as to spend 
 his time altogether in hearing others preach. 
 
 Cobb. But, said he, how shall we know that 
 you have received a gift? 
 
 Bunyan. Said I, Let any man hear and 
 search, and prove the doctrine by the Bible. 
 
 Cobb. But will you be willing, said he, that 
 two indifferent persons shall determine the 
 case, and will you stand by their judgment? 
 
 Bmyat). I said, Are they infallible? 
 
 Cobb. He said, Xo. 
 
 Bunyan. Then said I, It is possible my judg- 
 ment 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 be- 
 tween you, for you take the Scriptures one way 
 and they another? 
 
 Bunyan. I said, The Scriptures should, and 
 that by comparing one Scripture with another; 
 for that will open itself if it be rightly com- 
 pared. 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 me- 
 diator is not a mediator of one, " but God is 
 one, and there is one Mediator between God 
 and man, even the man Jesus Christ." So 
 likewise the Scripture calleth Christ a com- 
 plete, 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 Scrip- 
 ture, as touching the matter of meeting toge- 
 ther, &c., doth likewise sufficiently open itself 
 and discover its meaning. 
 
 Cobb. But are you willing, said he, to stand 
 to the judgment of the Church? 
 
 Bunyan. Yes, sir, said I, to the approbation 
 of the Church of God, (the Church's judgment 
 is best expressed in Scripture.) We had much 
 other discourse, which I cannot well remem- 
 ber, about the laws of the nation and submis- 
 sion to governments ; to which I did tell him 
 that I did look upon myself as bound in con- 
 science 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 harmless- 
 ness 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 aud to submit to the 
 present authority. 
 
 Cobb. Well, neighbour Bunyan, said he, but 
 indeed I would wish you seriously to consider 
 of these things between this and the quarter 
 sessions and to submit yourself. You may do 
 much good if you continue still in the land ; 
 but, alas! what benefit will it be to your 
 friends, or what good can it do to them, if you 
 should be sent away beyond the seas into 
 Spain, or Constantinople, or some other re- 
 mote part of the world ? Pray be ruled. 
 
 Jailer. Indeed, sir, I hope he will be ruled. 
 
 Bunyan. I shall desire, said I, in all godli- 
 ness and honesty to behave myself in the na- 
 tion 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 Scrip- 
 ture saith, " The powers that are are ordained 
 of God?" 
 
 Bunyan. 1 said yes, and that I was to sub- 
 mit to the king as supreme, also to the gov- 
 ernors as to them that are sent by him. 
 
 Cobb. Well, then, said he, the king com- 
 mands you that you should not have any pri- 
 vate meetings, because it is against his law; 
 and he is ordained of God, therefore you should 
 not have any. 
 
 Bunyan. I told him that Paul did own the 
 powers that were in his day as to be of God, 
 and yet he was often in prison under them foi 
 all that. And also, though Jesus Christ tola 
 Pilate that he had no power against him but 
 of God, yet he died under the same l^ilate 
 
(-. 
 
 '> 
 
nfPRISOXMEyT OF JOUS BUNYA.W 
 
 G87 
 
 and yet, »&\d I, I hope you will not nay that 
 cither Paul or Chri!»t wjw such an diil deny 
 niaj?i.slrucy, and so stinui-d agaiiixt (lutl in 
 Blighting the ortlinaucc. Sir, tuiid I, the Uw 
 hath provided two way* of obeying : the oiio 
 to do that which I in my consdenco do be- 
 lieve that I am bound to do actively ; and 
 where I cannot obey actively, there I am will- 
 ing to Ho down and to i<utl(-r wliat tliey ^hall 
 dc unto cue. At thi.i he »at Htill and xaid 
 nc more ; which when bo ha<l done, I did 
 thank him for bin civil aad meek diitcounting 
 
 to Judge H:»K^, who very miMly rc<'i-ivc«( it at 
 her baud, ' I 
 
 n>e tbf I.. . , 
 
 («aid, be could do none. TBe next day 
 Iwt tbt'v should, thnmgb the ntultili...' -.i 
 bu«inw«ii, forjift me, wo did thniw another |»e- 
 tition into the eoacli to Judjce Twi- ■ 
 wlit-n he bad m-vu it, i«napt Iht up v 
 
 t"M lier th.it I «:.-. A .1 
 
 oiiM not br relc.tM'd Ui. 
 to preach no miir<>, Ac. 
 
 Well, after thin abe yd ..^ , 
 
 with mo; aod so we parted. Oh that we other to JuiIlci IIaK>« an lie nut <>i 
 
 might meet in heaven I* Farewell. .T. II 
 
 If 
 
 :iu'j ; the which I took 
 
 ire, but 
 II, and 
 iH they 
 (•V uot- 
 
 llr, -y 
 
 t!. 
 
 aiux u/ //if ' 
 
 from her our 
 
 After that I had received thia sentence of 
 banishing or hanging from them, and after the 
 former udinoiiition touching the determination 
 of juHtice* if 1 did not recant, just when the 
 time drew ni^h in whicit I should have ab- 
 jureil or have done worse, (ilh Mr. Cobb tnM 
 me,) came the time in which the king was to 
 be crowned. Now at the coronation of a king 
 there ia usually a rvleasement of <liver» pria- 
 omrs by virtue of his coronation: in which 
 pri\ • I should 1' 
 
 tha; rv me for a 
 
 theretbrc, unle»«s I suctl out ;i 
 called it,) I could have no bti 
 withstanding; yet forasmuch an the er>runatioD 
 proclamation did give liberty from the day the 
 king wa.s crownnl to that day twclvemooth to 
 sue them out, theroforr, tli- ■ would 
 
 not W-t me out of prison lu ; .\ thou- 
 
 Kands, yet they could not meddle with me tv^ 
 touching the execution of their pcnlence, bo- 
 cause of the liberty oifered for the suing out 
 of pardons. WhereujHjn I continued in prison 
 till the next aMizes, which areaille<l mi<lHitm- 
 nier assizes, I •• : li>r»I. 
 
 Now at tlu. lUl not 
 
 leave any powtible miuiis unatt<-tiipted tiiat 
 might bo lawful, I did, by my wiXe, present a 
 petition to tlic judges three times that I might 
 be heard, and that they would impartially take 
 my case into consideration. 
 
 The first time iny wiT' presentol it 
 
 who, as it sciin. 
 diencc; only J 
 fcti-|it up and said th.it 1 
 court, and that I was a >< 
 
 words to that purpose, whereat he wnivrti it 
 and did not meddle therewith. Hut y. i ■■ v 
 wife, being encouraged by the high slier 
 renture once more into their j -^ .l^ i.i. 
 
 |>oor widow did to the unjii • ro try 
 
 what she could do with them lur ii»> liUrty 
 before they went forth of the town. The 
 place where she went to them was to the Swan 
 < liamlier, where the two judge* and many jus- 
 tices and gentrj* of the country were in com- 
 pany together. She then, coming int') the 
 chaml>er, with a bashful face und a trenibliiig 
 heart began her crr:i' 
 
 Woman. My lord, 
 Hales,) 1 make bold to come once Mfrain to 
 your lonlship to kniw wli.il iii.i\ !.• .i.nr tw 
 my husband. 
 
 Jifl'je H>ilr». 1.. Miioiii II. -a:'!, ••'iiiuiii. i 
 tohl thiH) l>efore I et>uld do tlu-e no good. liv> 
 eaii- • they have taken that i i 
 
 wliieh thy h'l-lvi'vl spoke at • ! 
 
 iinirm lh< thing done to undo that, 
 
 I can do ! ^ d. 
 
 Wnman. My lord, said she, he is kept un- 
 lawfully in prison : they clapped him up Ix^ 
 fore there was any proclamation against the 
 i-faW; I. 
 
 ' be w.i« 
 
 ur no ; in > 
 
 One of I . i * 
 that stood by, whom she knew not^ aaid, My 
 lonl, he was lawfully convicted. 
 
 WittiMH. It is faUe, said she ; for when they 
 
 saiil to him, I> ■ f 
 
 \\>- «aid onlv %\\ ■', 
 
 * Hsppjr woald it Im for < nr:<Miii< m Krnprml. »■ I 
 \ ht tlt« inUrvft of religion alto, if orrrm <ni«l« «> 
 
 ihaia «« 
 •or; for , 
 
 111 ".\r kiiijd'itu m! {I'Tt •! >irc Itirrr m \\\ ix- no p*rt/ 1 AC 1 'iTing I'jTiB ; 
 
688 
 
 BUNYAN'S COMPLETE WORKS. 
 
 meeting^^, both where there was preaching the 
 word a'iid prayer, and that they had God's 
 presence among them. 
 
 Judge Tuncdon. Wliereat Judge Twisdon an- 
 swered very angrily, saying, What! you think 
 we can do what we list; your husband is a 
 breaker of the peace and is convicted by the 
 law, &c. Whereupon Judge Hales called for 
 th« itatute-book. 
 
 Woman. But, said she, my lord, he was not 
 lawfully convicted. 
 
 Cheiiier. Then Justice Chester said, My lord, 
 he was lawfully convicted. 
 
 Woman. It is false, said she ; it was but a 
 word of discourse that they took for a convic- 
 tion, (as you hoard before.) 
 
 Chixler. But it is recorded, woman, it is re- 
 corded, says Justice Chester. As if it must be 
 of necessity true because it was recorded! 
 With which words he often endeavoured to 
 stop her mouth, having no other argument 
 to convince her but. It is recorded, it is re- 
 corded. 
 
 Woman. My lord, said she, I was awhile since 
 in London, to see if I could get my husband's 
 liberty, and there I spoke with my Lord Bark- 
 wood, one of the House of Lords, to whom I 
 delivered a petition, who took it of me and 
 presented it to some of the rest of the House 
 of Lords, for my husband's releasement ; who, 
 when they had seen it, they said that they could 
 not release him, but had committed his release- 
 ment to the judges at the next assizes. This 
 he told me; and now I come to you to see 
 if any thing may be done in this business, and 
 you give neither releasement nor relief. To 
 which they gave her no answer, but made as if 
 they heard her not. 
 
 Chester. Only Justice Chester was often up 
 with this. He is convicted, and it is recorded. 
 
 Woman. If it be, it is false, said she. 
 
 Cluster. My lord, said Justice Chester, he is 
 a pestilent fellow ; there is not such a fellow 
 in the country again. 
 
 Twi-Mlnn. What! will your husband leave 
 preaching? If he will do so, then send for 
 him. 
 
 Woman. My lord, said she, he dares not 
 leave preaching as long as he can speak. 
 
 Tivmhn. See here, what should we talk any 
 more about such a fellow? Must he do what 
 he lists ? He is a breaker of the peace. 
 
 Woman. She told him again that he desired 
 to live peaceably and to follow his calling, that 
 his family might be maintained; and more- 
 over said, My lord, I have four small children 
 
 that cannot help themselves, of which one is 
 blind, and have nothing to live upon but the 
 charity of good people. 
 
 Hale?. Hast thou four children ? said Judge 
 Hales ; thou art but a young woman to have 
 four children. 
 
 Woman. My lord, said she, I am but mother- 
 in-law to them, having not been married tc 
 him yet full two years. Indeed I was with 
 child when my husband was first apprehended, 
 but being young and unaccustomed to such 
 things, said she, I, being dismayed at the news, 
 fell into labour, and so continued for eight 
 days, and then was delivered, but my child 
 died. 
 
 Hales. Whereat he, looking very soberly on 
 the matter, said, Alas, poor w^oman ! 
 
 Twisdon. But. Judge Twisdon told her that 
 she made poverty her cloak ; and said, more- 
 over, that he understood I wa^ maintained bet- 
 ter by running up and down a-preaching than 
 by following my calling. 
 
 Hales. What is his calling? said Judge 
 Hales. 
 
 Answer. Then some of the company that 
 stood by said, A tinker, my lord. 
 
 Woman. Yes, said she, and because he is a 
 tinker and a poor man, therefore he is despised 
 and cannot have justice. 
 
 Hales. Then Judge Hales answered, very 
 mildly, saying, I tell thee, woman, seeing it is 
 so that they have taken what thy husband 
 spake for a conviction, thou must either apply 
 thyself to the king, or sue out his pardon, or 
 get a writ of error. 
 
 Chester. But when Justice Chester heard 
 him give her this counsel, and especially 
 (as she suj^posed) because he spoke of a writ 
 of error, he chafed and seemed to be very much 
 offended, saying. My lord, he will preach and 
 do what he lists. 
 
 Woman. He jireacheth nothing but the word 
 of God, said she. 
 
 Twisdon. He preach the word of God! said 
 Twisdon, (and withal she thought he would 
 have struck her;) he runneth up and down, 
 and doeth Ivirm; 
 
 Woman. No, my lord, said she, it is not so •, 
 God hath owned him, and done much good by 
 him. 
 
 Tivisdon. God ! said he : his doctrine is the 
 doctrine of the devil. 
 
 Woman. My lord, said she, when the right- 
 eous Judge shall aj)pear it will be known 
 that his doctrine is not the doctrine of the 
 devil. 
 
nrpRisoNMEyr of joiix nuyvAx. 
 
 689 
 
 TSrUdon. My lord, said he to Judge Hales, 
 do not mind her, but send her away. 
 
 Hales. Then said Judge Hales, I am sorr)', 
 woman, tluit I can do thee no go<xl ; thou must 
 do one of thiwe three thing>« afori'said — nami-ly, 
 either to apply thy.solf to the king, or sue out 
 his pardon, or gt-t a writ of error; but a writ 
 of error will be cheapest. 
 
 Woman. At which Chi-ster agtiin seemed to 
 be in a chafe, and put oil* his hat, and, tut sho 
 thought, scratched his head for anger; but 
 when I saw, «iid she, that there wsus no pre- 
 vailing to have my husband sent for, though I 
 often desired tiiem that they would send for 
 him that he might speak for himself, telling 
 them that he could give them better satisfac- 
 tion than I ctmld in what they demanded of 
 him, with several other things*, which now I 
 forget — only this I remeniber, that though I 
 wjis somewhat timorous at my hrst entrance 
 into the chamber, yet before I went out I could 
 not but break forth into tears, not so mucii be- 
 cause they were so hanlhearted against me 
 and my husband, but to think what a sad ac- 
 count such i>oor creatures will have to give at 
 tiie coming of the Lord, when they shall there 
 answer for all things whatsoever they have 
 done in tl:<- IhmIv. wh, tin r i: be good or whether 
 it be ba : 
 
 Sowlu.i 1 .1. jMi . M .1..UI tliem the l)ook of 
 statutes w:us brought, but what they said of it I 
 know nothing at all, neither did I hear any 
 more from them. 
 
 Somt (hrriaoe* of the Adrrrmriea of Go<r$ Trxith 
 icifh me at the next Awzen, ichieh was on the 
 Nineteenth of the Firtt Month, 1G4J2. 
 I SHALL pass by what befell between these 
 two assizes — how I had, by my ].\\\< 
 liberty gninted me more than at the ;. 
 how I followed my wontinl course of preach- 
 ing, taking all occa-sions that were put into 
 my hand to visit the people of God, exhorting 
 them to Im? steadfast in the faith ' '' ' 
 Christ, and to take hce<l that they ton 
 the common pniyer, fee, but to mind ' 
 of (io«l, which pivoth <lirection to ( 
 in every |>oint, l>oing able to make the man of 
 (lod perfect in all things through faith in 
 Jesiu Christ, and tlioroughly to furnish him 
 up to all good works. Also how I having, I 
 say, somewhat more lilH>rty, did go to b4-o 
 Ch' 
 inL- 
 
 my jailer out ot im piaco, threat<nin;f to m- 
 ili.t liiin .ninl fo do wli-it flu-v run! 1 :i_'.iiii«t 
 
 him. They charged me also that I went 
 thither to plot and raise division and make 
 insurrection, which ivA knows wils a slamler ; 
 whereuiKJu my liln-rty wiw more stniiteiu-d 
 than it was before, so (hat I must not hnik out 
 of the diM)r. Well, when the next 8c»*ion« 
 came, which wiu about the 10th of Uie Uth 
 month, I did expect to have been very roundly 
 dealt withal ; but they p{i>w«ed me by and w<.uld 
 not call me, so that I rested till the n>^<^\/>-*, 
 which was the 19lh of the fir^t month : 
 ing; and when they came, because 1 
 desire to come before the judge, I de«trod mjr 
 jailer to put my nan»e into the calendar, 
 anjong the felons, and made friends to the 
 judge and high sherilT, who r ! thnl I 
 
 should l>e calletl ; so that I tl. I hud 
 
 done might have been etfectuiil iwt iln obtain, 
 ing of my desire; but all was in vain ; for when 
 the assizes came, thoiiglj my name was in the 
 calendar, ami also though both the jud '.• nv.A 
 sherifT had promised that I should ap| 
 fore them, yet the justices and the clerk "i in.- 
 peace did so work it alx)Ut that I, notwith- 
 standing, was deferred and might not ap|Har. 
 And though I say I do not know of ull their 
 carriagt^ towanis me, yet this I know, that the 
 clerk of the jH-ace did discover himself to bo 
 one of my greatest opponent ; for, firat he oune 
 to my jailer, and told him that I must not go 
 down before the judire. and therefore must not 
 be put into tli '. r 
 
 said that my . ul 
 
 him put me out again ; my jailer t it 
 
 he could not, for he had given t _ a 
 
 calendar with my name in it, and also the 
 sherilT another. At which he was vcrj* much 
 displeasetl, and de!iire<l to see that cah-udur 
 •" vft in my • • • ■ ■ -..^ 
 
 I it lii'ii . it 
 
 wa- ir 
 
 an<l , . ., r 
 
 had writ it, (which accusation I cannot tell 
 what it was, l)ccaus« it was so blotted out,) 
 and he himxelf put in wortU to this pur|NMc: 
 T ■ ■ ■ ■ ■ 
 
 laniul i: liut 
 
 yet fi>r nU . ,, i done, 
 
 unlcM he added thereto, would not do, he firrt 
 ran to the clerk of th-- —-•■-- then to the 
 justice*, and afterward-. •■ would not 
 
 it 
 
 111 ' >;t^ rc- 
 
 Uii-- , which 
 
690 
 
 JBUNYAN'S COMPLETE WORKS. 
 
 he said were due to him ; and further told him 
 that he would complaiu of him at the next 
 quarter sessions for making of false calendars, 
 though my jailer himself, as I afterwards 
 learned, bad put in my accusation worse than 
 
 in itself it was by far. And thus was I hin- 
 dered and prevented at that time also from 
 appearing before the judge, and left in prison 
 Farewell. 
 
 JOHN BUNYAN, 
 
PRISON MKDITATIOXS. 
 
 DKDTrvrr.i) to tiii: iikakt ok suffhuing saints and iir.ir.N'iso 
 
 SINNEIiS. 
 
 Fkii:m', i ^aiiiK- tiur ill tho Lord, 
 And wish thou umy'st abound 
 
 In fiiilh, and have a j^ootl regard 
 To keep on holy ground. 
 
 Thou dost encourage me to hold 
 My liead above the flood ; 
 
 Tljy counsel better is than gold : 
 In need thereof I stood. 
 
 GiKxl counsel's good at any time ; 
 
 The wise will it receive, 
 Tho' fooU count ho commits a crimo 
 
 Who doth good counsel give. 
 
 I take it kindly at thy hand 
 Thou didst unto me write ; 
 
 My feet upon Mount Zion stand, 
 In that take thou delight. 
 
 I am indeed in prison now 
 
 In body, but my mind 
 Is free to study Christ, and how 
 
 Unto mo ho is kind. 
 
 For tho' men k<>ep njy outward man 
 Within their l<K-k.H and ban*. 
 
 Yet by the fiiitii of Christ I can 
 Mount higher than the starn. 
 
 Their fetters cannot spiritii tame, 
 Nor tie up GihI fr<yn me ; 
 
 My faith and hope tliey cannnt lam.- 
 Above them I shall be. 
 
 I here am very much refreshed 
 To think, when I was out 
 
 I preached life and |>eaco and rest 
 To sinncra round about. 
 
 My busincsM then was souls i<> -ito 
 Hy preachiner cnicc and faith, 
 
 Of which th- iiiw I have, 
 
 Aiid have i. . death. 
 
 They were no fable« thot I taught, 
 
 Dovis'd by cunning men, 
 But Gcxl's own word, l»y which were caugbl 
 
 fc5omc sinnem now and then. 
 
 Whoso souls by it were made to sco 
 
 Tlie evil of their sin ; 
 And need of Christ to make them frco 
 
 From death, which they were in. 
 
 And now those very hearts that then 
 
 Were foes unto tho Lord, 
 Embrace his Christ and truth, like men 
 
 Conquer'd by his word. 
 
 I hear them sigh, and groan, and cry 
 
 For grace to God above ; 
 They loathe their sin, and to it die; 
 
 'Tis holiness they love. • 
 
 This was the work I was about 
 
 When hands on mo were laid ; 
 'Twos this from which they pluck'd mo out| 
 
 And vilely to mo siiid : 
 
 You ■ 
 
 'I' : 
 
 You pre.i 
 You ar- 
 
 not home, 
 
 But having peace within my soul, 
 And trijth on every side, 
 
 I couM with comfort them control, 
 And at their charge deride. 
 
 Wherefore to prison they me sent. 
 Where to Uiis day I lie; 
 
 And can with very much content 
 For my prufowion die. 
 
 The pris«>n very sweet to mo 
 I lath been since I came here, 
 
 An.! • . . . 
 
 I: 
 
692 
 
 Here dwells good conscience, also peace ; 
 
 Here be my garments white ; 
 Here, though in bonds, I have release 
 
 From guilt, which else would bite. 
 
 When they do talk of banishment, 
 Of deatii, or such like things. 
 
 Then to me God send h.eart's content, 
 That like a fountain springs. 
 
 Alas! they little think what peace 
 
 They help me to, for by 
 Their rage my comforts do increase; 
 
 Bless God, therefore, do I. 
 
 If they do give me gall to drink, 
 Then God doth sweet'ning cast — 
 
 So much thereto that they can't think 
 How bravely it doth taste. 
 
 For as the devil sets before 
 
 Me heaviness and grief. 
 So God sets Christ and grace much more, 
 
 Whereby I take relief. 
 
 Though they say then that we are fools 
 
 Because we here do lie, 
 I answer. Jails are Christ his schools, 
 
 In them we learn to die. 
 
 'Tis not the baseness of this state 
 Doth hide us from God's face ; 
 
 He frequently, both soon and late, 
 Doth visit us with grace. 
 
 Here come the angels, here come saints. 
 Here comes the Spirit of God, 
 
 To comfort us in our restraints 
 Under the wicked's rod. 
 
 God sometimes visits prisoners more 
 
 Than lordly palaces ; 
 He often knocketh at the door 
 
 When he their houses miss. 
 
 The truth and life of heav'nly things 
 
 Lift up our hearts on high, 
 And carry us on eagles' wings 
 
 Beyond carnality. 
 
 It takes away those clogs that hold 
 
 The hearts of other men. 
 And makes us lively, strong and bold 
 
 Thus to oppose their sin. 
 
 By which means God doth frustrate 
 That which our foes expect — 
 
 Namely, our turning th' apostate, 
 Like those of Judas' sect. 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Here comes to our remembrance 
 
 The troubles good men had 
 Of old, and for our furtherance 
 
 Their joys when they were sad. 
 
 To them that here for evil lie 
 
 The place is comfortless, 
 But not to me, because that I 
 
 Lie here for righteousness. 
 
 The truth and I were both here cast 
 
 Together, and we do 
 Lie arm in arm, and so hold fast 
 
 Each other ; this is true. 
 
 This jail to us is as a hill, 
 From whence we plainly see 
 
 Beyond this world, and take our fill 
 Of things that lasting be. 
 
 From hence we see the emptiness 
 
 Of all the world contains ; 
 And here we feel the blessedness 
 
 That for us yet remains. 
 
 Here we can see how all men play 
 
 Their parts, as on a stage — 
 How good men suffer for God's way, 
 
 And bad men at them rage. 
 
 Here we can see "who holds that ground 
 Which they in Scripture find : 
 
 Here we see also who turns round 
 Like weathercocks with wind. 
 
 We can also from hence behold 
 How seeming friends appear 
 
 But hypocrites, as we are told 
 In Scripture everywhere. 
 
 When we did walk at liberty 
 
 We were deceiv'd by them, 
 Who we from hence do clearly see 
 
 Are vile, deceitful men. 
 
 These politicians that profess 
 
 For base and worldly ends. 
 Do not appear to us at best 
 
 But Machiavellian friends. 
 
 Though men do say we do disgrace 
 
 Ourselves by lying here 
 Among the rogues, yet Christ our face 
 
 From all such filth will clear. 
 
 We know there's neither flout nor frown 
 
 That we now for him bear, 
 But will add to our heavenly crown 
 
 When he comes in the air — 
 
PRISOy MEDITATIOyS. 
 
 693 
 
 Wheu he our righteou.sne^s forth bringii 
 
 Bright shilling a^ the day, 
 And wipeth oil" tliorte slaud'roiu thinga 
 
 That scoruera on us lay. 
 
 We sell our earthly happlnesa 
 For heavenly house and homo ; 
 
 We leave thU world becauso 'tis leas 
 And worse than that to come. 
 
 We change our drossy dust for gold, 
 
 From death to life wo lly ; 
 Wo let go shadows, and tuku hold 
 
 Of immortality. 
 
 We trade for that which lasting is, 
 
 And nothing for it give 
 Rut that which is already His 
 
 IJy whom we breathe and live. 
 
 That liberty we lose for him 
 
 Sickness might take away ; 
 Our goods might also for our sin 
 
 By fire or thieves decay. 
 
 Again we sec what glory 'tis 
 
 Freely to bear our cross 
 For Him who for us look up his 
 
 When he our servant was. 
 
 I am moAt free that men should sec 
 A hole cut through my ear; 
 
 If others will ascertain me. 
 They'll hang a jewel there. 
 
 Just thus it is: we sulTer hero 
 
 For Him a little pain. 
 Who when he doth again api>car 
 
 Will with him let us reign. 
 
 If all must cither die for sin 
 
 A death tluit's naturil. 
 Or else for Christ, 'tis best witli him 
 
 Who for the last doth fall. 
 
 Who now dare say we throw away 
 
 Our goods or liberty, 
 When (.tod's nuxst ho4y word doth say 
 
 We gain thus much thereby? 
 
 Hark yet again, y< . ' mico, 
 
 And hear what 1 
 In your own dinlect, and tiien 
 
 I'll you no longer stay. 
 
 You tftlk aomctimcs of valour much, 
 And count such bravely mann'd 
 
 That will not stick to have a touch 
 With any in the land. 
 
 If these be worth commending, then. 
 That vainly show their might, 
 
 How dare you blame those holy men 
 That in God's ({uarrel light? 
 
 Though you dare crack a coward's crown. 
 
 Or quarrel for a pin, 
 You dare not on the wicked frown, 
 
 Nor speak again'st their sin. 
 
 For all your spirits are so stout 
 
 For matters that are vain, 
 Yet sin be»ets you rouml about; 
 
 You are in Satan's chain. 
 
 You dare not for tlio truth engage, 
 
 You <|uakv at 'prinonment; 
 You dare not make the tree your stage 
 
 For Christ, that King )>oteut. 
 
 Know, then, true valour there doth dwell 
 
 Where men engage for Oo<l 
 Against the Pevil, drath and hell, 
 
 And bear the wiekitl's rod. 
 
 These be the men that God doth count 
 
 Of hi^h and noble min<l ; 
 These bo the men tli;it do surmount 
 
 What you in nature tind. 
 
 First, they do conqm-r their own heart*, 
 
 All worldly fears, and then 
 Also the devil's fierj* darts, 
 
 And persecuting men. 
 
 They conquer when *' ' ' '".", 
 
 They kill whon t; 
 They ovor utuo; ut ull, 
 
 And got .y. 
 
 The worldling undorstanrls not this, 
 
 Tis dear out of hi'< xi^-ht ; 
 Therefore ho counts thit world his blisa. 
 
 And doth our glory slight. 
 
 The lubber knows not how to spring 
 The nimble footm" " " • ; 
 
 Neither i-an owls or •>ing 
 
 When they arc in the cu^^e. 
 
 hard 
 
 The 
 
 
 
 Bm 
 
 
 
 Th.u 
 
 
 >UI 
 
 Fu: : 
 
 
 ...ilS. 
 
 Conaidcr, min wIki 
 
 t I 1..1V, 
 
 •.iM. 
 
 And jii 
 
 
 
 Whr-: 
 
 
 
 w 
 
 
 
694 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Will those who have us hither cast? 
 
 Or they who do us scoru ? 
 Or those wlio do our houses waste? 
 
 Or us who this have borne? 
 
 And let us count those things the best 
 That be.--t will prove at last; 
 
 And count such men the only blest 
 That do such things hold fast. 
 
 And what the' they us dear do cost, 
 
 Yet let us buy them so ; 
 We shall not count our labour lost 
 
 When we see others' woe. 
 
 And let saints be no longer blam'd 
 
 By carnal policy, 
 But let the wicked be asham'd 
 
 Of their malignity. 
 
in:i'iu)r>ATi()x asskkti-D; 
 
 on, 
 
 THE DOCTUiyE OF ETKUNAL KlJlfTION AND KKrilOllATlON 
 
 PROMISCUOUSLY IIANDLEl): IN KLEVEX CIIAITEIW. 
 
 WHKUKIX THE MOST MATERIAL OBJECTIONS MADE BY TUB OPPOSEUX OP TIII8 DOCTRINI 
 AUK FILLY ANSWKUKD, SEVERAL DOUBTS REMOVED, AND 81NDRY CASES OF CON- 
 SCIENCE RESOLVED. 
 
 Whkt then? I«racl hath not obtained thnt which ho (cckclh for; but the election hath obtained it, and Um 
 
 rest were blinded. — Ron. xi. 7. 
 
 CIIAPTKIl I. 
 
 That llure w a licprobalion. 
 
 Tv my di'»onun*e upon tliis subject I A\n\\ 
 uly as murh brevity a.s clearnass and edifica- 
 tion will allow me; not addiiii? wonl.s to make 
 the volume swell, but contracting my.self with- 
 in the boundx of a few lines, for the profit and 
 convenience of thone that shall take the pains 
 to read my labours. And though I might 
 abundantly ' " - for the evin- 
 
 cinirandvii ion, yet I .nhall 
 
 c<>nt>nt mywlt witli .tome lew .Scripture dem- 
 on-^trations; the first of which I shall gather 
 out of the ninth of the Romans, from that dis- 
 course of the apostle's touching the children 
 of the fleith and the children of the promise. 
 
 1. A- find 
 
 the a; . 'an- 
 
 ing of the Jews at the con!«i«liTation ol" their 
 miserable state. " I say the truth in Christ," 
 ■aitb he, "ami lie not, my conscience al-so 
 bearing mo witness in the Holy fth«*t, that I 
 have great heavines-s and continual sorrow in 
 my heart; fi>r I could wi!*h i ' 
 
 from Christ for my brethren, n 
 cording to the flesh." Poor h< ; lie. i 
 
 th'-y will |K>rish ; they arc a mi- . ! and 
 
 l>elplom people; their cyeA arc darkened that 
 they may not sec, and their back i* l)owet| 
 down alway. Koni. xi. 10. Wherefore.* liav.- 
 they not tir 
 that in g"- 
 
 itcs, to whom pertaineth the adoption, and the 
 glory, and the covenants, and the giving of the 
 law, and the service of CmmI, and the promim.<n; 
 who«e are the fathers, and of whom, as con- 
 cerning the fli-sh, C'liri-^t came, who is over all, 
 (h)d ble-.si'<l for ever, .Vnuii. What then 
 should be the rcas<jn? Why, saith be, 
 " though they be the children of Abraham ao> 
 conling to the flesh, yet they arc the children 
 of Abraham but accordini; to the fle^tli ; for 
 they arc not all T 
 are of Israel ; nei; 
 
 of Abraham are liiey cliiidren; but in Isaac 
 shall thy seed be calle«l." That is, they that 
 arc the children of the flesh, they arc nut the 
 children of God, but the children of the prom- 
 ise shall be counted for the seed. Then, hero 
 y-' i of 
 
 th re,) 
 
 they are thoMo tiuit are neitiier counted fur the 
 seed, the children of the promise, nor the chil- 
 dren of God, but are rejecteil and of the repro- 
 bation. This therefore shall at this time serre 
 for the first .**cripture demonstration. 
 
 •• - .loT- 
 
 :\»: 
 " 1 iie election hath obtained it. and the rnit 
 were blinded." Rom. xi. 7. The** wunU are 
 she«Iding wordu, they aevcr between men and 
 
 men ; the election, the r ■ •■ ■ •> I.^fl; 
 
 the cmbmce<l. the rel'i; are 
 
 .■CC 
 
696 
 
 because set one in opposition to the other, and 
 if not elect, what then but reprobate? 
 
 3. A third Scripture is that in the Acts of 
 the Apostles ; " And as many as were ordained 
 to eternal life believed." And as mamj. By 
 these words, as by the former, you may see 
 liow the Holy Ghost distinguisheth or divideth 
 between men and men, the sons and the sons 
 of Adam. "As many as were ordained to 
 ettrnal life believed." If by many here we 
 are to understand every individual, then not 
 only the whole world must at last believe the 
 Gospel, of which we see the most tall short, 
 but they must be ordained to eternal life, 
 which other Scriptures contradict; for there is 
 the rest, besides the elect; the stubble and 
 chaff, as well as wheat ; many therefore must 
 here include but some ; " for though Israel be 
 as the sand of the sea, a remnant shall be 
 saved." 
 
 I might here multiply many other texts, but 
 in the moutli of two or three witnesses shall 
 every word be established. Let these there- 
 fore for this suffice to prove that there is a 
 reprobation. For this I say, though the chil- 
 dren of the flesh, the rest besides the election, 
 and the like, were not mentioned in the word, 
 yet seeing there is such a thing as the children 
 of the promise, the seed, the children of God, 
 and the like, and that too under several other 
 phrases, as predestinated, foreknown, chosen 
 in Christ, and written in the book of life, and 
 appointed unto life, with many others — I say, 
 seeing these things are thus apparent, it is 
 without doubt that there is such a thing as a 
 reprobation also. 
 
 Nay, further, from the very word election it 
 followeth unavoidably ; for whether you take 
 it as relating to this, of distinguishing between 
 persons as touching the world to come, or with 
 reference to God's acts of choosing this or that 
 man to this or that office, work, or employ- 
 ment in this world, it still signifieth such a 
 choosing as that but some are therein con- 
 cerned, and that therefore some are thence ex- 
 cluded. Are all the elect, the seed, the saved, 
 the vessels of mercy, the chosen and peculiar ? 
 Are not some (yea the most) the children of 
 the flesh, the rest, the lost, the vessels of 
 wrath, of- dishonour, and the children of per- 
 dition?* 
 
 * Those who hold the doctrines of free grace will ac- 
 knowledge that all salvation is of the Lord, whose 
 eternal purpose is to save a remnant of the fallen race 
 of Adam ; who accordingly in due time are quickened, 
 enlightened, justified, sanctified, and will be eternally 
 
 BUNTAN'S COMPLETE WORKS. 
 
 CHAPTER II. 
 
 What Reprobation is. 
 Hayixg thus showed you that there is such 
 
 a thing as a reprobation, I come now to show 
 what it is, which, that I may do to your edifi- 
 cation, I shall first show you what this word 
 reprobation signifieth in the general, as it con- 
 cerneth persons temporary and visibly repro- 
 bate. Secondly, more particular, as it con- 
 cerneth persons that are eternally and invisibly 
 reprobate. 
 
 First generally, as it concerneth persona 
 temporary and visibly reprobate : thus, to be 
 reprobate is to be disapproved, void of judg- 
 ment, and rejected, &c. To be disapproved, that 
 is, when the word condemns them, either a.s 
 touching the faith or the holiness of the Gospel; 
 the which they must needs be that are void of 
 spiritual and heavenly judgment in the mys- 
 teries of the kingdom, a manifest token they 
 are rejected. And hence it is that they are 
 said to be reprobate or void of judgment con- 
 cerning the faith'; reprobate or void of judg- 
 ment touching every good work ; having a 
 reprobate mind to do those things that are not 
 convenient either as to faith or manners. And 
 hence it is again that they are also said to be 
 rejected of God, cast away and the like, 
 
 I call this temporary, visible reprobation, 
 because these appear and are detected by the 
 word as such that are found under the above- 
 named errors, and so adjudged without the 
 grace of God. Yet it is possible for some of 
 these, (however for the present disapproved,) 
 through the blessed acts and dispensations of 
 grace not only to become visible saints, but 
 also saved for ever. Who doubts but that he 
 who now by examining himself concerning 
 faith doth find himself, though under profes- 
 sion, graceless, may, after that, he seeing his 
 woeful state, not only cry to God for mercy, 
 but find grace, and obtain mercy to help in 
 time of need ? Though it is true that for the 
 most part the contrary is fulfilled on them. 
 
 But to pass this, and more particularly to 
 touch the eternal, invisible reprobation, which 
 I shall thus hold forth. It is to be passed by 
 in or left out of God's election, yet so as consid- 
 ered upright ; in which position you have these 
 four things considerable : 
 
 First. The act of God's election. 
 
 glorified; while the rebel angels are left to perish, 
 without the oflfer of a Saviour, who " verily (as th€ 
 apostle exults) took not on him the nature of angels 
 but the seed of Abraham." 
 
REPROBA TIOX ASSERTED. 
 
 097 
 
 Secondly. The nej;;ative of timl ut-t. 
 
 Thirdly. Tlie persons reachctl by thut lu-g- 
 fttive. And, 
 
 Fourthly. Their qualiticutiou whiii thus 
 reached by it. 
 
 For the first. This act of Ciotl in electing, 
 it is a choosing or foreuppointing t)f some in- 
 fallibly unto oternal lifo, which he aUo hath 
 deterniinetl shall be brought to piuw by the 
 means that should be made manifest ami eilt- 
 i-arious to that very end. 
 
 Secondly. Now the negative of thiM act is 
 n. passing by or a leaving of thiwe not con- 
 cernecl in this act — a leaving of them, I say, 
 without the bounds and so the living privi- 
 leges of this act; :is it fullowctii by natural 
 con!»equcnco that because a num chooseth but 
 xomc, therefore he chooseth not all, but leav- 
 eth, as the negative of that act, all others what- 
 soever. Wheref«»re, as I said before, those not 
 contained within this blessed act are callc«l the 
 rest lMS«ide-s the election : " The election hath 
 obtained it, and the rest were blinde«l," 
 
 Thirdly. The persons then that are con- 
 tained under the negative of this act, they 
 arc those (and those only) that pa^is through 
 tbii» wicked world without the saving grace of 
 God's elect; those, I say, that miss the most 
 holy faith which they in time are blest withal 
 who arc foreappointeil unto glory. 
 
 And now for the (|ualification they were 
 considered under when this act of reprobation 
 laid hold upon them — to wit, Uicy were con- 
 sidered upright. 
 
 This is evident — 
 
 Firbt, from thi~ ■ rcpri>ba- 
 
 tion is tiiHi's U' >•■ of his 
 
 choosing or electing, and none of the nets of i love, ho reserved lor cii 
 
 of the p«>t; the which is true iu th.- hii.'h,t»i 
 dfgrce in Him that is excellent in wurkiag. 
 he determinei) the end befurc the beginning t* 
 |>erfected : *' For this very purjxwe have I 
 raised thee up." 
 
 2. The next thii.. " ruble in the jx.t- 
 ter, it is the (i»o) i. : ihe |H»t, even as 
 he deteruiine<l, a ve^w-l to htmoUf or » VrMcl 
 tu dithnnour. There is no confunion or dimp- 
 |M>intment under the hand of this rlemal Uod ; 
 his work is iwrfect and every way doth answer 
 to what he hath detormined. 
 
 3. Observe again, th.r r the vormvI 
 be to hiinmir or to di- '. the p<jlt«r 
 i\\i\'^ .lid, and til l<>r iiervicc; his 
 t<>r> I make (his a vcmiel to dis- 
 honour hath no |H'r)tuiuiion at all with him lo 
 break or mar the pot; which very thing dolh 
 well rcAonible the state of man as under Ui« 
 act of eternal reprobation, for " (iod mod* 
 man upright." 
 
 From these conclusions th 
 
 1. That the simple act oi 
 a leaving or passing by, not a curbing ol the 
 creature. 
 
 2. Neither doth this act alienate the heart 
 
 of Ood from the p ; 
 
 Ttie him 
 
 up 
 
 from 
 
 loving, favouring. 
 
 of him 
 
 no 
 
 , not 
 
 from ble-vting of hiut v. 
 
 
 
 •t. 
 
 of faith, of hc»|>e. ami n 
 
 
 
 It 
 
 only denieth them that 
 
 
 
 d- 
 
 libly bring them to eu . 
 
 
 
 in 
 
 despite of all op|>osition ; 
 
 it 
 
 
 to 
 
 ' in as the • ' ' " ' 
 
 
 
 .L 
 
 1 lovitl a!. 
 
 
 
 dl 
 
 Ul 
 
 < f-nl make any man a sinner. 
 
 Secondly. It is further evident by the sim- 
 ilitude that is taken from the carriage of the 
 potter in the making of his pots; fur by thin 
 comparijton the (Jod of h- 1 ?■■ 
 
 show unto us the nature oi . m 
 
 the act of reprobation. " Hath not the |M)tter 
 • "wer over the clay of the Mime lump?" Ac. 
 iisider a little, and you shall .see that Utese 
 ti r ' ' irily fall in to complete 
 
 t|v. ver)' {Hjt he makes: 
 
 .Uoii in I: 
 - <<T that i 
 
 I'-al to the fashion 
 
 Lastly. The act of r. , . --.;:., 
 
 to no man, neither means him any ; nay, it 
 ' ■ ' • *iiui be 
 world." 
 
 f'H\rTi;i: m. 
 
 Of the AntuittUy of Jirprv6<in< 
 
 1 ;: Ii -ui -'^t 
 with hl« owo. 
 
 8o UlSl Ihr 
 
698 
 
 B UNTAX 'S COMPLETE WORKS. 
 
 the 
 
 tiquity, even when it began its rise 
 which you may gather by these following 
 particulars : 
 
 I. Reprobation is before the person cometh 
 into the world or hath done good or evil ; this 
 is evident by that of Paul to the Romans: 
 " For the children being not yet born, neither 
 having done any good or evil, that the pur- 
 pose of God, according to election, might 
 etand, it was said unto Rebecca, The elder 
 shall serve the younger." Here you find 
 twain in their mother's womb, and both re- 
 ceiving their destiny, not only before they 
 had done good or evil, but before they were in 
 a capacity to do it, they being yet unborn— 
 their destiny, I say, the one unto, the other 
 not unto, the blessing of eternal life ; the one 
 chosen, the other refused ; the one elect, the 
 other reprobate. The same also might be said 
 of Ishmael and his brother Isaac, both which 
 did also receive their destiny before they came 
 into the world. For the promise that this 
 Isaac should be the heir, it was also before 
 Ishmael was born, though he was elder by 
 fourteen years or more than his brother. And 
 it is yet further evident — 
 
 1. Because election is an act of grace : 
 " There is a remnant, according to the elec- 
 tion of grace," which act of grace saw no way 
 so fit to discover its purity and independency 
 as by fiistening on the object before it came 
 into the world, that being the state in which 
 at least no good were done, either to procure 
 good from God or to eclipse and darken this 
 precious act of grace; for though it is true 
 that no good thing that we have done before 
 conversion can obtain the grace of election, 
 yet the grace of election then appeareth most 
 when it prevents our doing good, that Ave 
 miglit be loved therefor; wherefore he saith 
 again, " That the purpose of God according to 
 election might stand, not of works, but of Him 
 that calleth, it was said unto her. The elder 
 shall serve the younger." 
 
 2. This is most agreeable to the nature of the 
 promise of giving seed to Abraham ; which pro- 
 mise, as it w;us made before the child was con- 
 ceived, so it was fulfilled' at the best time for 
 the discovery of the act of grace that could 
 have been pitched upon : "At this time will I 
 come, (saith God,) and Sarah shall have a son ;" 
 which promise, because it carried in its bowels 
 the very grace of electing love, therefore it left 
 out Ishmael, with the children of Keturah: 
 "For in Isaac shall thy seed be called." 
 
 3. This was the best and fittest way for the 
 
 decrees to receiA-e sound bottom, even for God 
 both to choose and refuse before the creature 
 hath done good or evil, and so before they 
 came into the w^orld: "That the purpose of 
 God, according to election, might stand, saith 
 he, therefore before the children Avere yet born, 
 or had done any good or evil, it was said unto 
 her," &c. God's decree would for ever want 
 foundation should it depend at all upon the 
 goodness and holiness either of men or angels; 
 especially if it were to stand upon that good 
 that is wrought before conA-ersion, yea, or after 
 conversion either. We find by daily experience 
 how hard and difiicult it is for even the holiest 
 in the world to bear up and maintain their faith 
 and love to God ; yea, so hard as not at all to 
 do it without continual supplies from heaven. 
 How then is it possible for any so to carry it. 
 before God as to lay by this his holiness a 
 foundation for election, as to maintain that 
 foundation and thereby to procure all those 
 graces that infallibly save the sinner? But 
 noAv the choice, I say, being a choice of grace, 
 as is manifest, it being acted before the crea- 
 ture's birth, here grace hath laid the corner- 
 stone and determined the means to bring the 
 work to perfection. "Thus the foundation of 
 God standeth sure, having this seal. The Lord 
 knoweth who are his;" that is, who he hath 
 chosen, having excluded works, both good and 
 bad, and founded all in an unchangeable act 
 of grace ; the negative whereof is this harmless 
 reprobation. 
 
 II. But, secondly, to step a little backward, 
 and so to make all sure, this act of reprobation • 
 was before the world began ; which therefore 
 must needs confirm that AA'hich was said but 
 noAV, that they were, before they were born, 
 both destinated before they had done good or 
 evil. This is manifest by that of Paul to the 
 Ephesians at the beginning of his epistle; 
 where, speaking of election, whose negative is 
 reprobation, he saith, " God hath chosen us in 
 Christ before the foundation of the Avorld." 
 Nay further, if you please, consider that as 
 Christ was ordained to sufier before the foun- 
 dation of the world, and. as we that are elected 
 were chosen in him before the foundation of 
 the Avorld, so it was also ordained we should 
 knoAV him before the foundation of the world ; 
 ordained that Ave should be holy before him in 
 love before the foundation of the world ; and 
 that we in time should be created in him to 
 good works, and ordained before that we should 
 walk in them. Wherefore reprobation also, 
 it being the negative of electing love ; that ia, 
 
BEPROBATION ASSERTED. 
 
 C99 
 
 because God elected but some, therefore he left 
 the rest ; these rest therefore must needs be of 
 »a ancient standing under reprobation :is the 
 chosen are undt-r election; both which, it is 
 also evidi-nt, was before the world began. 
 Which stTVftli yet further to prove that rep- 
 robation couUl not be with rt>spoct to this or 
 the other sin, it being only a leaving them, 
 and that before tiic work!, out of that free 
 choice which he wiu* pleasetl to bh*s4» the other 
 with. Kven as the clay with which tlie dit- 
 honourabli' ves,sel is made ilid not provt»ke tlio 
 potter, t"or ihesalceof this or that impediment, 
 therefore to malce it so, but the p«»lter of his 
 own will, of the clay of the same lump, of tho 
 clay that is full i\» goo<l as that of which ho 
 hath made the vcteel to honour, did make thia 
 and the other veusel to dishonour, &c.* 
 
 CHAPTEU IV. 
 OJ the G.iuse.s of Beprobatt'on. 
 
 IIavixo thus in a word or two showed the 
 antiquity of reprobation, I now come in this 
 place to show you the causes thereof; for 
 doubtless this must stand a truth, that what- 
 CTcr God doth, there is ^ullicient ground there- 
 for, whether by us apprehended or else with- 
 out our reach. 
 
 First, then. It is causctl from the very na- 
 ture of G'hI. There are two thin;^ in God 
 from which or by the virtue of which all 
 things have their rise — to wit, the eternity of 
 God in general, and the eternal perfection of 
 eTery one of his attributes in particular; for 
 as by the first he must needs be I" 
 thinsr", "o bv virtiio of th^* "o^^onfj < 
 thi;: 
 
 th._, 
 
 before all states or their cause«, be they cither 
 good or bad, of continuance or otherwise, ho 
 being the first without Ix-ginning, Ac, whereas 
 all other things, v. " " 
 dependence, or t 
 him. 
 
 Hence it follows that nothing, either perw>n 
 or cause, Ac., can by any means have a Ix-ing 
 but first ho knows thereof, allows thereof, and 
 
 decrees it shall be so: ">Vbo is bo that saith 
 and it Cometh to pa-w when th. I :,, 
 
 mand 
 
 eth it 
 jation, 
 
 not? 
 as w 
 
 ' Now. 
 ell at 
 
 thill 
 
 
 
 repro 
 
 
 
 nate 
 
 to (itMi, hit 
 't, being mi 
 
 will :i' 
 
 
 
 Iv 
 
 jM^rfet 
 
 
 
 II con- 
 
 cerne 
 
 I, it « 
 
 .ii III 
 
 
 
 
 ..uld be 
 
 repro 
 
 »nt. 
 
 
 1 hnth both 
 
 wilK-«l 
 
 and do- 
 
 cree«l 
 
 It <<ii->. 
 
 i:il IX' 
 
 to. I- 
 
 
 • ' 
 
 ! a 
 
 thintf 
 
 that ailminintent i 
 
 
 
 • •r 
 
 for.- 
 
 
 
 ' 
 
 
 
 •{ 
 
 hw 
 
 
 
 
 
 
 it 
 
 gi\.tii I, . being. I 
 
 decree ti • I be a wor! 
 
 saw there would Ix* one, but '. 
 
 because he had before d^ - 
 
 one. The same is true n 
 
 hand: "For this verj* purjMi-.* ; d 
 
 thee up, that I might show . :iiy 
 
 power." 
 
 Secondly. A second caute (.fit. mil r. i.r.. 
 bation is the exercise of ( i 
 for if this is true, that therv i- ii'umi. . lun r 
 visible or invisible, whether in heaven or earth, 
 but hath its being from him. '■' 
 reiL>*on.nl)ly follow tlsjit !ii» !•« • 
 Lord, Ac, aiii 
 will, as he pl< . 
 
 manifest tho same, being every « 
 and can do and may do whatso«s-i .. 
 desireth; and indeed giKM] reaM^n, for hi' Imth 
 not only made them all, but for his pUoaure 
 they both were niid iir" emited. 
 
 N"W the \' .ty 
 
 priwiuei th rej'i rcy 
 
 on whom ho will have nierr%', and whom be 
 will he hardeneth ; hath not the |>ottor power 
 over the clay of the same lump? and doth he 
 • • ■ .'..? 
 
 '1. 
 will do all my pleasure." 
 
 Thinlly. Another caus<> of 
 tion is the acrt and working 
 
 lote; Mil 
 -e, and d- ■ 
 love, the cxtenjiion of gcncml 
 but from that lovo that is >i 
 
 >d 
 
 ■•y 
 i I 
 
 d 
 
 •h 
 
 • Thfx who diliK«ntlj s(t«n4 to tho ."cHplort^ f " — '•-- ■- •»• 
 fin<l ihroaehoQl the whole » rein of etr<-tiun an I - 
 
 rob*ltoD. The holjr levU msjr be lr»c«<l In maiiT n an > 
 
 •(ance* %ad io dUerf Unille* In the Bible, from slw* 
 
 Adua to (he birth of oar t<»Tio«r, whoM UK««(«r« •«• I tad oi uisc. 
 
 te4. sad will 4* •: to IIm 
 
700 
 
 BU^^YAN'S COMPLETE WORKS. 
 
 culiar grace and mercy: "Was not Esau Ja- 
 cob's brother? Yet I loved Jacob," saith the 
 Lewd ; (yet I loved Jacob,) that is, with a bet- 
 ter love, or a love. that is more distinguishing ; 
 as he farther makes appear in his answer to 
 our iatlier Abraham, when he prayed to God 
 for Ishmaol: "As for Ishmael, (saith he,) I 
 have lu'ard thee; behold I have blessed him 
 and will also make him fruitful ; but my cove- 
 nant will I establish witli Isaac, whom Sarah 
 shall bear unto thee." Touching which words 
 tliere are these things observable: 
 
 1. That God had better love for Isaac than 
 he Imd for his brother Ishmael. Yet, 
 
 2. Not because Isaac had done more worthy 
 and goodly deeds, for Isaac was yet unborn. 
 
 3. This choice blessing could not be denied 
 to Ishmael because he had disinherited himself 
 by sin, for this blessing was entailed to Isaac 
 before Ishmael had a being also. 
 
 4. These things therefore must needs fall out 
 through the working of distinguishing love 
 and mercy, which has so cast the business 
 " that the purpose of God according to election 
 might stand." 
 
 Furtlier. Should not God decree to show dis- 
 tinguishing love and mercy, as well as that 
 which is general and common, he must not 
 discover his best love at all to the sons of men. 
 Again, if he should reveal and extend his best 
 love to all the world in general, then there 
 would not be such a thing as love that doth dis- 
 tinguish; for distinguishing love appeareth in 
 separating between Isaac and Ishmael, Jacob 
 and Esau, the many called and the few chosen. 
 Thus by virtue of distinguishing love some 
 must be reprobate, for distinguishing love 
 must leave some, both of the augels in heaven 
 and the inhabitants of the earth; wherefore 
 the decree also that doth establish it must 
 needs leave some. 
 
 Fourthly. Another cause of reprobation is 
 God's willingness to show his wrath and to 
 make his power known. This is one of those 
 arguments that the holy apostle setteth against 
 the most knotty and strong objection that ever 
 was framed against the doctrine of eternal 
 reprobation: "Thou wilt say then, (saith he,) 
 Why doth he yet find fault? for if it be his 
 will that some should be rejected, hardened, and 
 perish, why then is he offended that any sin 
 
 » It is of God's mere mercy and grace that any sin- 
 ners arc called and admitted to the privilege of justi- 
 fication and adoption upon God's own terms. The 
 reason why the sinful and unworthy heathen (of whom 
 Britain is a part) were called to be a people who were 
 
 against him, for who uath resisted his will?" 
 Hold, saith the apostle ; stay a little here ; first 
 remember this: is it meet to say unto God, 
 What doest thou? Shall the thing formed 
 say to him that formed it. Why hast thou 
 made me thus? Hath not the potter power 
 over the clay of the same lump?" &c. Be- 
 sides, when you have thought your worst — to 
 wit, that the effects of reprobation must needs 
 be consummate in the eternal perdition of the 
 creature — yet again consider what if God be 
 willing to show his wrath as well as grace and 
 mercy? And what if he, that he may &o do, 
 exclude some from having share in that j^racc 
 that would infallibly, against all resistance, 
 bring us safe unto eternal life ? What then ? 
 Is he therefore the author of your perishing or 
 his eternal reprobation either? Do you not 
 know that he may refuse to elect who he will 
 without abusing of them? Also that he may 
 deny to give them that grace that would preserve 
 them from sin without being guilty of their 
 damnation ? May he not, to show his wrath, 
 suffer with much long-suffering all that are the 
 vessels of wrath by their own voluntary will, 
 to fit themselves for wrath and for destruction ? 
 Yea, might he not even in the act of reproba- 
 tion conclude also to suffer them thus left to fall 
 from the state he had left them in — that is as 
 they were considered, upright — and when fallen 
 to bind them fast in chains of darkness unto 
 the judgment of the great day, but he must 
 needs be charged foolishly ? Y'^ou shall see in 
 that day what a harmony and what a glory 
 there will be found in all God's judgments in 
 the overthrow of the sinner ; also how clear 
 the Lord will show himself of having any 
 working hand in that which causeth eternal 
 ruin, notwithstanding he hath reprobated 
 such, doth suffer them to sin, and that too that 
 he might show his wrath on the vessels of his 
 wrath ; tlie which I also after this next chap- 
 ter shall furtlier clear up to you. As the Lord 
 knows how to deliver the godly out of temj)ta« 
 tion without approving of their miscarriages, 
 so he also knoweth how to reserve the ungodly 
 unto the day of judgment to be punished, yet 
 never to deserve the least of blame for his so 
 i-eserving of them, though none herein cau 
 see liis way, for he alone knows how to do 
 it.* 
 
 not a people, while the Jews were left out and cast off 
 for their obstinate unbelief, was not because the Gen- 
 tiles were either more worthy or more willing, (for thej 
 were all dead in trespasses and sins,) but from God'i 
 discriminating grace and mercy. 
 
JiEPJi DBA TIOS A SSER TED. 
 
 roi 
 
 CHAPTER V. 
 
 Of the UnchangeahleneM of Etertuil litpro- 
 bitiion. 
 
 Many o(iiiiioii!) have passed throui?h the 
 hoartij of the sons of men conci'rninjj rcpmba- 
 tion, most of them endeavouring «o to hold it 
 forth as therewith they might, if not heal their 
 conscience slightly, yet maintain their own 
 opinion in their jud^'uient of other things; 
 «till wringing now the woni this way, and 
 anon again that, fi>r their |u»rpi>»*e; also fnim- 
 ing within their soul such an imagination of 
 (fO«l and his acts in eternity lus wouUl suit with 
 nuch opinions, and so pn-sent all to the world. 
 And the rather they have with greatest lalxmr 
 strained unwearietlly at this alM)ve niany other 
 truths because of the grim and dreadful face it 
 carrieth in most men's apprehensions. Hut 
 none of these things, however they may please 
 the creature, can by any means in any meas- 
 ure either cause Cnnl to' undo, unsay, or undc- 
 termine what he hath concerning this decreet! 
 and establishe^i. 
 
 First. Because they suit not with his nature, 
 especially in these fotitidation acts. The foun- 
 dation of CmmI standeth sure, even touehing 
 reprobation, that the purposcofG<xl according 
 to election might stand. " I know (s4iith 
 8<domon) that whatsoever the Lord doth, it 
 abideth forever; nothing can be put unto it 
 nor anything t:ik«-n from it, «.^Lr. Hath he said 
 it, and shall he ji'.t doit? }fnth he sptken, 
 and shall \m- .'" His de- 
 
 cntw are eon _ . his eternal 
 
 wisdom, es<tablished U|>on his unchangeable 
 will, governe<l by his knowledge, prudence, 
 ]H>wer, justice, and raercy, and arc bmught to 
 c<>neIu"«ion on Iiis part) in ■ 
 through llie alii'liiig of his i 
 and faitlifulnervs : "Hi" i^ .t 
 perfect, for all his works ari' j ' 
 
 of truth and without iniquity, just and right 
 in he." 
 
 Secondly. This decree is made sure by the 
 numlKT, measure, ami i 
 eUK'tion and reprobatio:. 
 
 able rn-atures; that is, eilinr liit- om- ..r i 
 other— elretion, those that are set apart ! 
 glory; and reprobation, thoe« left out of this 
 choice. 
 
 Now BM tnachinir the elect, they are by this 
 de<r 
 
 9rtV. 
 
 A not t0 •<•. <! ' i • 
 
 op the fulncM of the mystical Unly of Christ; 
 yea, so confuitnl by his eternal pur|MM(- thsi 
 nothing ean be diminished from or ii.liU.l 
 thereunto; and hence it is that they are ealU-d 
 his ImhIv aiui uuinU-rs in partieular, tin- ful- 
 ness of Him that fills uU in all, and the mtnisure 
 of the stature of the fulneM of Christ ; which 
 botly, considering him as the Head thereof, in 
 conclusion maketh up one |H>rfert man and 
 holy temple for the I^>rd. Tlu*e are Christ's 
 Hubstaneo, inli' 'ul lot; and nr>- "aid 
 
 to Ir' bookftl, 1 >ii<i M-uled with < mhI'h 
 
 most exeellenl knowii-«lge, ap|>robalion, and 
 liking. As Christ haid to his Father, " I i--- 
 eyes did s.-e inysultHtanee yet In-ing im; 
 and in thy IxMik are all my ii. ' 
 whieh in continuance were I., , 
 
 yet there was none of them." 
 thus, I say it is in the first plac> 
 that any of tln»se members should mi 
 " for who shall lay anything tothcch.i;^. . 
 God's elect?" And becau.se they arc as to 
 number every way sulhcient, being his IkxIv 
 and so by their completing to be nuide a j»cr- 
 fect man, therefore all ot' ,i 
 
 the "purpose of (Jotl .. u 
 
 might stand." liesidi^s, it would not only 
 argue weakness in the decree, but moiif>(rou». 
 nc8s in the body, if after this any ap|>oiiit<d 
 should miscarr}' or any besides them Ik- aildcd 
 to them. 
 
 Thinlly. Nay, further. ■ ^ 
 
 punctual, oxnrt nnd to .i 
 
 eli^'tion i li not only as to niiii>)>4-r 
 
 and quai! •ii-d the [xTsons, but also 
 
 determineil and measurtnl, and that lK*f<>re the 
 world, the nnnibi*r of th<' ■ " ■ ' - "' -*. 
 arc to Im* l>estowed on t: 
 
 in him before tlic foundation of the xn 
 
 .... I 1 . ,^.j,|j, tiipu, i„ time u|H»n us, " u< i-i- 
 
 itemal pur]H>s«< which he pur)- •«-«i 
 
 . ... J. . . 
 
 of the body elect he doth <i 
 
 their determlnefl m« ;'• - 
 
 nnwt fit for their pl.i 
 
702 
 
 BUNT AN' S COMPLETE WOEKS. 
 
 tliat 
 
 Fourthly. But again, another thin;^ 
 doth establish this decree of eternal reproba- 
 tion is the weakness that sin in the fall and 
 since hath brought all reprobates into; for 
 though it be most true that sin is no cause of 
 eternal reprobation, yet seeing sin hath seized 
 on the reprobate, it cannot be but thereby the 
 decree must needs be the faster fixed. If the 
 king, for this or the other weighty reason, doth 
 decree not to give this or that man (who yet 
 did never offend him) a place in his privy 
 chamber, if this man after this shall be in- 
 fected with the plague, this rather fastens than 
 loosens the king's decree ; as the angels that 
 were left out of God's election, by reason of 
 the sin they committed after, are so far off 
 from being by that received into God's decree 
 that they are therefore bound for it in chains 
 of everlasting darkness to the judgment of the 
 great day. 
 
 CHAPTER VI. 
 
 Whether to be Reprobated be the same ivith 
 being Appointed beforehand unto Eternal 
 Condemnation f If not, how do they 
 Differ ? Also whether Reprobation be the 
 Cause of Condemnation f 
 
 It hath been the custom of ignorant men 
 much to quarrel at eternal rei^robation, con- 
 cluding (for want of knowledge in the mystery 
 of God's will) that if he reprobate any from 
 eternity he had as good as said, " I will make 
 this man to damn him; I will decree this 
 man, without any consideration, to the ever- 
 lasting pains of hell," when, in very deed, 
 for God to reprobate, and to appoint before- 
 hand to eternal condemnation, are two distinct 
 things, properly relating to two distinct attri- 
 butes, arising from two distinct causes. 
 
 First. They are two distinct things. Eep- 
 robation is a simple leaving of the creature 
 out of the bounds of God's election, but to 
 appoini; to condemnation is to bind them over 
 to everlasting punishment. Now, there is a 
 great difference between my refusing to make 
 of such a tree a pillar in my house, and of 
 condemning it unto the fire to be burned. 
 
 Secondly. As to the attributes. Eeproba- 
 tion re,«pects God's sovereignty, but to appoint 
 to condemnation, his justice. 
 
 might have refused : his book is a book of love : the 
 cause of our Jove is in the object, not the subject ; the 
 
 Thirdly. As to the causes. Sovereignty 
 beino- according to the will of God, but justice 
 according to the sin of man. For God, though 
 he be the only sovereign Lord, and that to the 
 height of perfection, yet he appointeth no man 
 to the pains of everlasting fire merely from 
 sovereignty, but by the rule of justice. God 
 damneth not the man because lie is a man, but 
 a sinner, and foreappoints him to that place 
 and state by foreseeing of him wicked. 
 
 Again, as reprobation is not the same witli 
 foreappointing to eternal condemnation, sc 
 neither is it the cause thereof. 
 
 If it be the cause, then it must either — 
 
 1. Leave him infirm ; or, 
 
 2. Infuse sin into him ; or, 
 
 3. Take from him something that otherwise 
 would keep him upright ; or, 
 
 4. Or both license Satan to tempt and the 
 reprobate to close in with the temptation. But 
 it doth none of these ; therefore it is not the 
 cause of the condemnation of the creature. 
 
 That it is not the cause of sin it is evident — 
 
 1. Because the elect are as much involved 
 therein as those that are passed by. 
 
 2. It leaveth him not infirm ; for he is by an 
 after act — to wit, of creation — formed perfectly 
 upright. 
 
 3. That reprobation infuseth no sin appear- 
 eth, because it is the act of God. 
 
 4. That it taketh. nothing (that good is) from. 
 him is also manifest, it being only a leaving 
 of him. 
 
 5. And that it is not by this act that Satan 
 is permitted to tempt or the reprobate to sin is 
 manifest; because as Christ was tempted, so 
 the elect fall as mucli into the temptation, at 
 least many of them, as many of those that are 
 reprobate ; w^hereas if these things came by 
 rejirobation, then the reprobate would be only 
 concerned therein. All which will be further 
 handled in these questions yet behind. 
 
 Objection. From what hath been said, there 
 is concluded this at least, that God ha:h in- 
 fallibly determined, and that before the world, 
 the infallible damnation of some of his crea- 
 tures ; for if God hath before the world bound 
 some over to eternal punishment, and that, as 
 you say, for sin, then this determination must 
 either be fallible or infallible ; not fallible, for 
 then your other position of the certainty of 
 the number of God's elect is shaken, unless 
 you hold that there may be a number that 
 
 reason of God's love is in himself: "He will have 
 mercy on whom he will have mercy." The gifts of 
 God are sovereign as well as free. 
 
REPROBA TION ASSERTED. 
 
 703 
 
 shall neither go to heaven or liell. Well, then, 
 if God hath indeed deterniined, foretleterniinetl, 
 that some must infallibly |>eri.sh, doth not this 
 his ditormiiiation lay a noci-s-sity on the repro- 
 bate tu sill, that he may be damned? for no 
 Bin, no damnation. That is your own argu- 
 ment. 
 
 Answer. TJiat God hath ordained (Judo 4) 
 the damnation of some of his ereatures is evi- 
 dent ; but whether this his determination be 
 positive and altsolute, there is the question; 
 for the better undenstanding whereof I shall 
 open unto you the variety of UtKl's determi- 
 nations and their nature, as also rise. 
 
 The determinations of Gml touching the de- 
 struction of the creature, they are either ordi- 
 nary or extnuirdinary ; those I count ordinar)' 
 that Were commonly pronounced by the proph- 
 ets and apostles, »Scc., in their ordinary way of 
 preaching, to the end men might be aflected 
 with the love of their own salvation ; now these 
 are either bound or loosed but as the condition 
 or qualification was answered by the creature 
 under sentence, and no otlierwise. 
 
 Again. These extraordinary, though they 
 respiH-'t the same conditionx, yet they are not 
 grounded immediately upon them, but upon 
 tlie infiilliblc foreknowledge and foresight of 
 God, and are thus distinguished: first, the or- 
 dinary' <! ' ion; it st:uuLs but at best 
 upon a > . that tl»'« cn-atiir'' may con- 
 tinue in sin, .> that it 
 may not, but i . upon an 
 infallible foresight that the creature will con- 
 tinue in sin; wherefore this must needa be 
 positive and as infallible as God hiinnclf. 
 
 Again. These two d. 
 distinguishetl thus: th< 
 
 to the elect as well :w to liic n-protiatv, out liiu 
 other to the reprobate only ; it is proper to 
 ■ay, even to the elect themselves, " Uc that 
 beliercth shall be saved, and he that believeth 
 not shall \}C damned :" but not to say to them. 
 Those :ir. 
 that thi ■ 
 
 ruptions, or tiiat tor tlieui is rvnvrveii ihc biaclc- 
 DCds of darkness fur ever. 
 
 So, then, though God by these dctormina- 
 tions doth not lay some under irrecoTcrabto 
 condemnation, yet by one of them he duth, as 
 is further m« •« : 
 
 1. (So<l ni' iy foroseeth the final 
 impenitency of tiin«ic that do nin from the be- 
 ginning to the end of the wnrM. 
 
 2. Now from this infallible forvnight it is 
 BBOtt easj and rntiooal to conclude, and that 
 
 positively, the infallible overthrow of every 
 such creature. Did I infallibly for»^t«. that 
 this or that man wuuld cut out hii lu-art in 
 the morning, I might infallibly determine his 
 death before night. 
 
 Objection. Hm ntill the question is. Whether 
 God by this his determination doth not lay a 
 necessity on the creature to slii? for uo sin, 
 no condemnation. This is true by your owo 
 a.<giertion. 
 
 Aii'n:r. No, by no means, for — 
 
 1. 1 lioiigh it be true that iiin muj«t of 
 absolute necessity go before the infallible 
 condemnation and overthrow of the ninncr, 
 and that it must also be precon-<ii|iTed by 
 GikI, yet it needs not lay i ii 
 him to sin; for let him but a 
 he will, ami the delermii .? 
 iutallible than the sin \n.. .ts 
 execution. 
 
 2. As it needs not, so it doth not ; for this 
 |M)sitivc determination is not gr»)unded u|M>n 
 what Gotl will effect, but on what '' iro 
 will; and that iiof tlirou-.'h the j. f 
 Ci«h1, but the i 
 
 might not I, :: i 
 
 that such a tree in my garden would only 
 cumber the ground, (notwithstanding reastm- 
 able means,) — might not I, I say. from hi'nc« 
 determine (seven years befor. .\n 
 
 and burn it in the tire, but I i. r- 
 
 mining, necessitate this tree to i -.? 
 
 The ca.se in hand is the %'ery - ' <A 
 
 therefore may most positively determine the 
 infallible damnation of his creature, and yet 
 not at all necessitate the creature to sin that 
 r imne«l. 
 
 .lit how is this similiHid** |>erti- 
 lieiit ; i-or iiud did not only ii 
 
 would l>c the destruction of tl. ••, 
 
 but let it come into the world and so di^tmy 
 the creature. If you, as you foresee the fruil- 
 le.Hsne»s of your tree, should withal M*e that 
 it S4», ail i it 
 
 I vf't !.•• ..• 
 
 ami make it -<^ 
 
 of the unfruiti . u 
 
 have before condemned to the fire to be 
 burned? for God might have clinH?n whether 
 he would have let Adam sin, and so sio to 
 hav. ;u. 
 
 A ' sn»w«»r m99ty 
 way : if t '> 
 
 they are ; *i 
 
 it answereth well, i • prove no 
 
 more but the natuj i.- , «.• of a inie 
 
704 
 
 BUNTAN'S COMPLETE WORKS. 
 
 and infallible foresight. And now as to what 
 is objected further, as that God might have 
 chosen whether sin should have come into the 
 world by Adam to the destruction of so many, 
 to that I shall answer— 
 
 1 That sin could not have come into the 
 world without God's permission, it is evident 
 both from the perfection of his foresight and 
 power. 
 
 2. Therefore all the means, motives, and in- 
 ducements thereunto must also by him be not 
 only foreseen, but permitted. 
 
 3". Yet so that God will have the timing, 
 proceeding, bounding, and ordering thereof at 
 his disposal : "Surely the wrath of man shall 
 praise thee, and the remainder of wrath shalt 
 thou restrain." 
 
 4. Therefore it must needs come into the 
 world, not without, but by the knowledge of 
 God ; not in despite of him, but by his suffer- 
 ing of it. 
 
 Objection. But how then is he clear from 
 having a hand in the death of him that 
 perisheth ? 
 
 Answer. Nothing is more sure than that 
 God could have kept sin out of the world 
 if it had been his will; and this is also as 
 true, that it never came into the world with 
 his liking and compliance; and for this you 
 must consider that sin came into the world by 
 two steps — , 
 
 1. By being offered. 
 
 2. By prevailing. 
 
 Touching the first of these, God, without 
 the least injury to any creature in heaven or 
 earth, might not only suffer it, but so far 
 countenance the same that is so far forth as 
 for trial only, as it is said of Abraham, " God 
 tempted Abraham to slay his only son, and 
 led Christ by the Spirit into the wilderness to 
 be tempted of the devil." This is done with- 
 out any harm at all ; nay, it rather produceth 
 good, for it tends to discover sincerity, to ex- 
 ercise faith in and love to his Creator, also to 
 put him in mind of the continual need he hath 
 of depending on his God for the continuation 
 of help and strength, and to provoke to 
 prayers to God whenever so engaged. 
 
 ObjecCioi}. But God did not only admit that 
 sin should be offered for trial, and there to 
 Btay, but did suffer it to prevail and overcome 
 the world. 
 
 Armver. Well, this is granted ; but yet con- 
 sider — 
 
 1. God did neither suffer it nor yet consent 
 It should, but under this consideration: if 
 
 Adam, upright Adam, ga te way thereto by 
 forsaking his command, ' in the day thou 
 eatest thereof, thou shalt surely die " — which 
 Adam did, not because God did compel him 
 or persuade him to it, but voluntarily of his 
 own mind, contrary to his God's command — so, 
 then, God, by suffering sin to break into the 
 world, did it rather in judgment, as disliking 
 Adam's act, and as a punishment to man for 
 listening to the tempter, and as a discovery 
 of his anger at man's disobedience, than 
 to prove that he is guilty of the misery of his 
 creature. 
 
 2. Consider also that when God permitted 
 sin for trial, it was, when offered first, to them 
 only who were upright and had sufficient 
 strength to resist it. 
 
 3. They were by God's command to the 
 contrary driven to no strait to tempt them to 
 incline to Satan : " Of every tree of the garden 
 thou mayest freely eat, saith God ; only let 
 this alone." 
 
 4. As touching the beauty and goodness 
 that was in the object unto which they were 
 allured, Avhat was it? Was it better than 
 God ? yea, was it better than the tree of life, 
 for from that they were not exempted till 
 after they had sinned? Did not God know 
 best what was to do them good? 
 
 2. Touching him that persuaded them to do 
 this wicked act: was his word more to be 
 valued for truth, more to be ventured on for 
 safety, or more to be honoured for the worthi- 
 ness of him that spake, than was His that had 
 forbade it ; the one being the devil, with a lie, 
 and to kill them ; the other being God, with 
 his truth, and to preserve them safe? 
 
 Question. But was not Adam unexpectedly 
 surprised? Had he notice beforehand and 
 warning of the danger, for God foresaw the 
 business ? 
 
 Answer. Doubtless God was ialv and faithful 
 to his creature in this thing also, as clearly 
 doth appear from these considerations : 
 
 1. The very commandment that God gave 
 him forebespake him well to look about him, 
 and did indeed insinuate that he was likely to 
 be tempted. 
 
 2. It is yet more evident, because God doth 
 even tell him of the danger: " In the day thou 
 eatest thereof thou shalt surely die." 
 
 3. Nay, God by speaking to him of the very 
 tree that was to be forborne, telling him also 
 where it stood, that he might the better know 
 it, did in effect expressly say to him, " Adam, 
 if thou be tempted, it will be about that tree 
 
RKPR OB A TION A SSER TED. 
 
 706 
 
 and the fruit tluTeof; whercfi)re, if thou fiiiilMt 
 the tcm|>tiT tiiere, then beware thy lite." 
 
 To c<M»elude, then. Thi>uj;h »iiis di^ not 
 come into the world without Uod':* sunerance, 
 yet it did without \\\a liking; ; God sun'erod uloo 
 Cain to kill his brother, and Uhinael to mock 
 at Isaac, but he diil not likt'the same. 
 
 Secondly. Therefore though (Jotl was fir>*t 
 in coneIudin;» ttin should bo otlered to the 
 world, yet man was the Wni that consented to 
 a being (jverconie thereby. 
 • Thinlly, then. Though God did forodetor- 
 niino that nin Hhould enter, yet it was not but 
 with respect to certain terms and conditiontt, 
 which yet were not to be enforced by virtue of 
 the determination, but permitted to be com- 
 picteil by the viduntary inclination of a per- 
 fect and upright man. And in that the deter- 
 mination wa.t most |>crfeclly infallible it was 
 through the foresight of the undiiubted incli- 
 nation of this good and upright person. 
 
 y (/«•,«/ (■/</». lUit might not God have kept 
 Adam from inclining if he would? 
 
 Answer. Wiiat more certain? IJut vet con- 
 >i.lrr— 
 
 ' Adam being now nn upright man, he was 
 •M'A- to have kept hims«,>lf had he but looked to 
 it OS lie should and might. 
 
 2. This being so, if (Jod had here stepped in, 
 he had either aihletl that which had been nee<l- 
 less, and so had not obtainitl thank fulnes.s, or 
 else had made the Htrength of Ailam useleH!*, 
 j^ea his own workmau-ship in so creating him 
 •uperfluous, or else, by consequence, im]>vr- 
 feet. 
 
 3. If he had done «o, he had taken .Xdam 
 from his duty, which was to truit and believe 
 his Maker; he had also made void the end of 
 the commandment, which was to pcntuadc to 
 watchfulncs!), diligence, sobriety, and contcnt- 
 edncsw; yea, ancl by so doing would not only 
 him.self have tem|>ted Adam to transgn-Asion, 
 even to lay aside the exercise of that »trfnj»th 
 that Goil had already given him, but idiould 
 have become the pattern or the fintt father to 
 
 * The flnsi eondemnalioD of th« wieked doea aol 
 tprinf rr:in Uod'f toverei|;n will to dcitroy «Bjr of hli 
 rmtional errmlarpf ; tbU i« eridrnt from the m%ny 
 prr-' ' •n*. di<«l»r»tion', and protnii«« in lbs 
 
 w»r I . Jehovah (wr«r« \^y hi* ((rrat Mif that 
 
 b« dciirci n-'t ibn dr»lh of a »innrr; but our Ixtrd at- 
 «i((iw the rauM) of rvprohalion in tb'-*« wnrd* ^ " V* 
 Will not c<<fn4 onto m>> that je might hav 
 wbrrrrerr rbri«t, the opIt f»tr»-lT for thf ir r i 
 rrjr.-trd, tha linorr • I and rrnJcrt-l •.!.« 
 
 ebjcot of wralb and ) . . b/ tb« law and Jo*- j 
 
 45 
 
 all UH>Heness, idleness and ne-rlect of duty; 
 which would also m.t only have Lecn an ill ex- 
 ample to Adam to continue to neglect no rea- 
 sonable and wholeitomc duties, but would havo 
 been to himself an argument of d<lViice to re- 
 tort U|M>n his Ci(Hl when he had r .r 
 time to reckon with him for his . .n- 
 ours.* 
 
 Many other weighty reajMUw might hero bo 
 further a«hle«l for (loU'n vindication in tliijt par- 
 ti. nl.r I.,, I jit this time let the«c aunice. 
 
 (•n\rri:i: vii. 
 
 M'htUtrr any umltr Ktrrnnl L'-prcbtilton 
 luire JhmI Cattle to (^nan-fi'' t;.,<l for 
 not KUding oj them t 
 
 That the answer to this quration may t)o to 
 edification, ncall again what I ha\e Ixforo aa- 
 serted— to wit, that for a man to be hli out of 
 (mkI's election, and to be made a siyiicr, is two 
 things; and again, f)r a man to b.- not elect, 
 and to be condemnecl to hell-fire, is two thinpi 
 al.so. Now I say, if non-election makeM oo 
 man a sinner, and if it ap|M)intii no man U> 
 condemnation neither, then what grt>und hath 
 any reprobate to quarrel with G.wl for not 
 electing of him? Nay, further, nprol.ahon 
 considerelh him upright, leaveth him upright, 
 anil so turneth him into the world; what 
 wrong doth GikI do him though hu hath not 
 electeil him? What rca«on hath ho that U 
 left in this case to quarrel against his Maker? 
 
 If thou say, lieeause (mmI hath not i)ii>.<ii 
 them as well as chtwen othep«, I at' n iv 
 
 but, () man, who art thou that rep. .-.t 
 
 (i<mI? .Shalt the thing formed say tu him that 
 fonned it. Why host thou made niv thus? Ito- 
 hold, as the clay is in the hand of the |Mitler, 
 so are ye in my hand, O hous<» of Israel, sailh 
 the L<)ni <Jo«l." tx> then, if I shimld »uy no 
 more but that (i'Ml is the only Lord and Cri-n- 
 tor, and tliat by his Hnvi-rtii^'ntv h." I. it)i [• .w. r 
 to diapoM of them i 
 
 tl«« • :" >u«« thr •> ••j'h "hich 
 
 *ajr», r will, 1*1 1: I uke of iba 
 
 w»ler ..f i.r<- frr<.|jr,"al' h 
 
 (or liT»« and di«« in i^n ;• 
 
 • '>f O'J I t La'irl, »!. i 1 5 \Lr tuMI, 
 k tdrrrd. 3ilaT «> iKrrrf.r* »«<h of 
 
 u< bate (;r>/.*c to louk to Chr :n|>W<* 
 
 • aUalion, who balb f>at a« v &<« of 
 
 h mM<lf. wbarvbjr b« ba« |>crf«,-'.(J fwr ckt tiita tbal 
 art MacUflad I** 
 
706 
 
 BUNTAN'S COMPLETE WORKS. 
 
 either to choose or to refuse according to the 
 counsel of Iiis own will, who coukl object 
 at'ainst him and be guiltless? "He giveth no 
 itccount of any of his ways, and what his soul 
 desireth that doth he." 
 
 Again, God is wiser than man, and there- 
 fore can show a reason for what he acts and 
 does, !)oth when and where at present thou 
 bccMt none. Shall God, the only wise, be ar- 
 raigned at the bar of thy blind reason, and 
 there be judged and condemned for his acts 
 done in eternity? "Who hath directed the 
 Si)irit of the Lord, or who hath been his coun- 
 sellor?" Do you not know that he is far more 
 above us than we are above our horse or mule 
 that is without understanding? " Great things 
 doth he that we cannot comprehend; great 
 things, and unsearchable and marvellous 
 things, without number." 
 
 But, I say, should we take it well if our 
 beast should call us to account for this and the 
 other righteous act, and judge us unrighteous 
 and our acts ridiculous, and all because it sees 
 no reason for our so doing? Why, we are as 
 bcast.s before God. 
 
 But again, to come yet more close to the 
 point, tiie reprobate quarrels with God because 
 he hath not elected him ; well, but is not God 
 the master of his own love ? and is not his will 
 the only rule of his mercy ? and may he not, 
 without he give offence to thee, lay hold by 
 electing love and mercy on whom himself 
 pleaseth? ]\Iust thy reason, nay, thy lust, be 
 the ruler, ordercr, and disposer of his grace? 
 "May I not do what I will with mine own? 
 (saitli ho.) Is thine eye evil because mine is 
 good ?" 
 
 Further, what harm doth God to any repro- 
 bate, by not electing of him ? He was, as hath 
 been said, considered upright, so formed in the 
 act of creation and so turned into the world ; 
 indeed he w:is not elected, but hath that taken 
 anything from him? No, verily, but leaveth 
 him in good condition ; there is good, and bet- 
 'ler, antl best of all ; he that is in a good estate 
 ( (hough others through free grace are in a far 
 bel(er) hath not any cause to murmur either 
 with Him that gave him such a place or at 
 him that is placed above him. In a word, 
 rei)robati<)n niaketh no man personally a sin- 
 ner, n.'ither doth election make any man per- 
 sonally righteous: it is the consenting to sin 
 that makes a man a sinner, and the imputation 
 of grace and righteousness that makes gospelly 
 and personally just and holy. 
 
 But again, seeing it is God's act to leave 
 
 some out of the bounds of his election, it must 
 needs be, therefore, positively good; is that 
 then which is good in itself made sin unto 
 thee? God forbid! God doth not evil by 
 leaving this or that man out of his electing 
 grace, though he cliooses others to eternal life 
 through Jesus Chi^st our Lord. Wherefore 
 there is not a reprobate that hath any cause, 
 and therefore no just cause, to quarrel with his 
 Maker for not electing of him. 
 
 And that, besides what hath been spoken, if 
 you consider — 
 
 1. For God to elect is an act of sovereign 
 grace, but to pass by or to refuse so to do is 
 an act of sovereign power, not of injustice. 
 
 2. God might therefore have chosen whether 
 he would have elected any, or so many, or few, 
 and also which and where he would. 
 
 3. Seeipg, then, that all things are at his 
 disposal, he may fasten electing mercy where 
 he pleaseth, and other mercy, if he will, to 
 whom and when he will. 
 
 4. Seeing, also, that the least of mercies are 
 not deserved by the best of sinners, men, in- 
 stead of quarrelling against the God of grace 
 because they have not what they list, should 
 acknowledge they are unworthy of their breath, 
 and also should confess that God may give 
 mercy where he pleaseth, and that, too, both 
 which or what, as also to whom and when he 
 will, and yet be good, and just, and very 
 gracious still. Nay, Job saith, "He taketh 
 away, who can hinder him ? or who will say 
 unto him, What dost thou?" 
 
 The will of God is the rule of all righteous- 
 ness ; neither knoweth he any other way by 
 which he governeth and ordereth any of his 
 actions. Whatsoever God doth, if is good be- 
 cause he doth it, whether it be to give grace or 
 to detain it, whether in choosing or refusiiig. 
 The consideration of this made the holy men 
 of old ascribe righteousness to their Maker 
 even then when yet they could not see the 
 reason of his actions ; they would rather stand 
 amazed and wonder at the heights and depiha 
 of his unsearchable judgments, than quarrel at 
 the strange and most obscure of them. 
 
 God did not intend that all that ever he 
 would do should be known to every man, uo 
 nor yet to the wise and prudent ; it is as much 
 a duty sometimes to stay ourselves and wonder, 
 and to confess our ignorance in many things 
 of God, as it is to do other things that are duty 
 without dispute. So, then, let poor dust and 
 ashes forbear to condemn the Lord because he 
 goeth beyond them; and also rhey should be- 
 
n i: PRO DA Tioy a sser ted. 
 
 707 
 
 ware they speak not wickedly for liim, though 
 it be, Hit tlioy think, to jiistity his iictioiis: 
 "The Lord i.s rigliteous in all hia wuya, and 
 holv ill ;ill his \v<jrks." * 
 
 CHAPTKIi VIII. 
 
 Whrihfr KUrnal HfptoUitioii iit iUelf, or in 
 iU J>odriur, bt in vcri/ dcfil an Jliiidrancc 
 to any Man in eeekint/ the Salvation of It is 
 Sotilf 
 
 In uiy discourse upon tiiis (picstiun I must 
 entreat the reader to mind will what is pre- 
 tiiiscd in the bei;inninj; of the former ehapter, 
 wliiii) is, that reprobation mnkes ni> man a 
 riinner, appoints no man to cundenination, but 
 leaveth him upright after all. 80, then, thougli 
 Ciod doth leave the most of men without tho 
 bounds of his election, his so doing in neither 
 in itself nor yet its doctrine (in very deed) an 
 hindrance to any man in seeking the salvation 
 of his S4jul. 
 
 I. It hindereth not in it.self, as is clear by 
 • lie ensuing considerations: 
 
 1. That which hindereth hiin is tho weak- 
 rii-ss that came upon him by reason of sin. 
 Now (lod only matle the man, but man's lis- 
 tening to Satan made him a sinner, which is 
 the cause of all his wcakm-ns. This therefore 
 is it that hindereth him, and that also disen- 
 >i>leth him in seeking the salvation of his soul. 
 
 Let no man Kay when ho is tempted, I am 
 t.inpted of Ciod ; for God cannot bo tempted 
 of evil, neither temptelh he ony man. CJcmI 
 made man upright, but he hath sought out 
 many invention!*." 
 
 2. It hindereth not in itself, for it takelh not 
 any thing from a man that would help him 
 might it continue with him ; it takes not away 
 the least part of his strength, wisilom, courage, 
 innoccncy, or will to ginxl ; all tlu'so wito l<»st 
 t>y the f.ill in that day when hi- • 
 
 Nay, riprobatiu •- under somr 
 
 did ralhcr establish all these U|>on the rcpro- 
 
 bit*- ; for oa it decrees him left, so it Icit bim 
 
 • ' >ocr>( thiiiK* b«loo( (o God, bat tho** llial sr* 
 . ralrtl txrlonc to D«." Il i* • r»in IbiDf for mrn lo 
 e«ri| at the li .'.<l lo quar- 
 
 nl »tlb Uod : ■ b^ olbarf. 
 
 Tbcir b«ft way W'>u'.| 1>- (■> »'«iif.- '.!.■ :i. •• Uct of ihclr 
 onn election bjr uainK Ibo Dirani and aalkin; in (b« 
 mayt of (Jo4'< •pfioinlnirDt ai laij ijovo in tbc ii"r<l ; 
 •aii tkcn lh*j vill finJ (bat U<j4 eaanol drojr bimtrlf. 
 
 upright. Wherefore man's hindrance cometh 
 on him from other means, even Sy the fall, and 
 not by the simple act of eternal reprobation. 
 
 3. As rt>prubation hindereth not either of 
 these two ways, so neither is it from this sim- 
 ple act that Satan is |K-rmitted either to lompl 
 them, that they might be tried or that thej 
 might be overthrown. 
 
 1. It is not by this act that fiatan U |>rrm!U 
 ted to tempt them that tiny might be Irietl, 
 beeauso then the Son of Ciod himself must be 
 reached by this reprobation, ho being tempted 
 by tho devil as much if not more than any; 
 yea, and then must every one of the elt-et b« 
 un<ler eternal reprobation ; for they also, and 
 that after their conversion, are grimtly a*- 
 saulted by him: ".Many are tho troubles of 
 the righteous," Ac. 
 
 '2. Neither is it from tho act of reprobattoo 
 that sin hath entered the worhl. no more than 
 from election, because those under the |»<iwer 
 of election did not oidy fall at first, but do 
 still generally, as foully, before conversion, m 
 the reprobate himself. Wliereju*, if either the 
 temptation or the fall were by virtue of r«'p- 
 robation, then the reprobates, and they only, 
 should have been tempted and have falleo. 
 The temptation, then, and tho fall, doth rome 
 fronj other means, and so the hindrance of the 
 repn>bate. than from eternal reprobation. For 
 tlie temptation, tho fall, and hindnince being 
 universal, but the act of reprobation partio- 
 ular, the hin<lrance must nce<iscomc from such 
 a cause as taketh hold on all men, which in- 
 deed is the fall; tho cause of which waa 
 neither election nor reprobation, but man's 
 voluntary listening to the tempter. 
 
 3. It is yet far m<»ro evident that reproba- 
 tion hindereth no man from se<>king the salva- 
 tion of his soul, because, notwithstanding all 
 that reprobation doth, yet (itxlgiveth to divers 
 of the repmbatos great encourngements there- 
 to; to wit. the tendernof the (io>j>cl in general, 
 not excluding any ; great light als<j to undor- 
 
 '■id it, with many u sweet taste of the good 
 
 rk of (iod and the jxiwers of the world to 
 come; he maketh them sometimes also to be 
 partakers of the Holy <;i.-f m. I ..iM.rt.fh 
 
 bat will n. 
 
 
 1 
 
 iKat. b« 
 
 
 '; 
 
 am • 
 
 
 1*. 
 
 Tb^ 
 
 
 •oH- 
 
 log lu t liti<! ! f a'.'. 
 
 
 c4 
 
 lo tu, bsib oalnraili 
 
 
 • 4lS 
 
 a nalaral l>rnl ao>i idcIjij*. 
 
 n '.i^ aaJ ali 
 
 Aj f«r Ito 
 
 |irap(i<v of all boliar'*. 
 
 
 
708 
 
 BUNYAN'S COMPLETE WORKS. 
 
 many of them into fellowship with his elect ; 
 yea, some of them to be rulers, teachers, and 
 governors in his house; all which, without 
 doubt, both are and ought to be great encour- 
 agements, even to the reprobates themselves, to 
 geek the salvation of their souls. 
 
 II, As it hiiidereth not in itself, so it hin- 
 dereth not by its doctrine; for all that this 
 doctrine saith is, that some are left out of 
 God's election, as considered upright. Now 
 this doctrine cannot hinder any man, for — 
 
 1. No man still stands upright. 
 
 2. Though it saith some are left, yet it points 
 at no man, it nameth no man, it binds all faces 
 in secret. So, then, if it hinder, it hindereth 
 all, even the elect as well as reprobate ; for the 
 reprobate hath as much ground to judge him- 
 self elect as the very elect himself hath before 
 he be converted, being both alike in a state of 
 nature and unbelief, and both alike visibly 
 liable to the curse for the breach of the com- 
 mandment. Again, as they are equals here, 
 so also have they ground alike to close in 
 with Christ and live; even the open, free, and 
 full invitation of the Gospel and promise 
 of life and salvation by the faith of Jesus 
 Christ. 
 
 3. It is evident also by experience that this 
 doctrine doth not indeed, neither can it, hin- 
 der any, (this doctrine, I mean, when both 
 rightly stated and rightly used,) because many 
 who have been greatly afflicted about this mat- 
 ter have yet at last had comfort ; which com- 
 fort, when they have received it, hath been to 
 them as an argument that the thing they 
 feared before was not because of reprobation, 
 rightly stated, but its doctrine much abused 
 was the cause of their affliction ; and had they 
 had the same light at first they received after- 
 wards, their troubles then would soon have 
 fled, as also now they do. Wherefore discour- 
 agement comes from want of light, because they 
 are not skilful in the word of righteousness; 
 for had the discouragement at first been true, 
 (which yet it could not be, unless the person 
 knew by name himself under eternal reproba- 
 tion, which is indeed impossible,) then his 
 light would have pinched him harder; light 
 would rather have fastened this his fear than 
 at fdl have rid him of it. 
 
 Indeed the Scripture saith. The word is to 
 
 • Tho reader is advised to attend diligently to the 
 reasoning here advanced ; which if he do it will ap- 
 pear that men continue in a reprobate state by reason 
 of the depravity and enmity of their own corrupt 
 hearts and for want of calling upon God, reading 
 
 some the savour of death unto death, when to 
 others the savour of life unto life. But mark, 
 it is not this doctrine in particular, if so much 
 as some other, that doth destroy the reprobate. 
 It was respite at which Pharaoh hardened his 
 heart, and the grace of God that the repro- 
 bates of old did turn into lasciviousuess. Yea, 
 Christ the Saviour of the world is a stumbling- 
 block unto some and a rock of offence unto 
 others. But yet, again, consider that neit)>er^ 
 he nor any of God's doctrines are so simply 
 and in their own true natural force and drift; 
 for they beget no unbelief, they provoke to no 
 wantonness, neither do they in the least en- 
 courage to impenitency; all this comes fiom 
 that ignorance and wickedness that came by 
 the fall. Wherefore it is by reason of that also 
 that they stumble, and fall, and grow weak, 
 and are discouraged, and split themselves, 
 either at the doctrine of reprobation or at any 
 other truth of God. 
 
 Lastly. To conclude as I began, there is no 
 man while in this world Uiat doth certainly 
 know that he is left out of the electing love of 
 the great God; neither hath he any ward in 
 the whole Bible to persuade him so to conclude 
 and believe, for the Scriptures hold forth sal- 
 vation to the greatest of sinners. W^herefore, 
 though the act of reprobation were far more 
 harsh, and its doctrine also more sharp and 
 severe, yet it cannot properly be said to hinder 
 any. It is a foolish thing in any to be troubled 
 wdth those things which they have no ground 
 to believe concerns themselves, especially when 
 the latitude of their discouragement is touch- 
 ing their own j^ersons only : " The secret things 
 belong unto the Lord our God." Indeed every 
 one of the words of God ought to put us upon 
 examination, and into a serious inquiry, of 
 our present state and condition, and how we 
 now do stand for eternity ; to wit, -whether we 
 are ready to meet the Lord, or how it is wdth 
 us. Yet, when search is fully made, and the 
 worst comes unto the worst, the party can Snd 
 himself no more than the chief of sinners, not 
 excluded from the grace of God tendered in 
 the Gospel; not from an invitation, nay, a 
 promise, to be embraced and blest if he comes 
 to Jesus Christ. Wherefore he hath no ground 
 to be discouraged by the doctrine of reproba- 
 tion.* 
 
 his word, and using the means of grace. Instead of 
 men's perplexing their minds concerning the doctrine 
 of reprobation, calling it an horrible decree, as some 
 do, they should be looking up to God to enable them 
 to flee from the wrath to come, and then they win be 
 
REPROBATION ASSERTED. 
 
 709 
 
 CHAPTER IX. 
 
 Wlidher God would in deed and in truth 
 that the Goffpel, with the Grace thereof, 
 should be tendered to //lowe that yet he hath 
 bound up under Klernal Reprobation t 
 To this qu<»tiun I shall juwwer — 
 First. Ill the hmguago of our LonI, "Go 
 prourh the Gospel unto every creature;" and 
 »g:iin, " L«M)k unto me, all ye endn of tlie 
 eaitli, and be ye «avcil ; and whosoever will, 
 ha hint take tho water of life freely." And 
 the reason is, bcoauiic Christ died for all, tasted 
 death for every man, is the Haviour of tho 
 world, and the propitiation for the sins of tho 
 whole wiirld. 
 
 HeeoiiiHy. I gather it from thortfc several cen- 
 sures that even every one goeth under that 
 doth not reeeivo Christ when oll'ered in the 
 genend tenders of the Gospel: "He that be- 
 lieveth not shall be damned; he that believelh 
 not makes Gtxl a liar, because he believelh not 
 the record that God hath given of his S«in ;" 
 and, " Woe unto tliee, Capernaum, woe unto 
 thee, Corazin, woe unto thee, Hethsaida ;" with 
 many other sayings; all which words, with 
 lany other of the sjime nature, carry in them 
 ii very great argument to this very purpose; 
 for if those that perish in the days of the (Jos- 
 pel shall have at le:uil their damnation heigltt- 
 cne<l becau'^e they have negleetetl and refused 
 t'l r<(.iv' t!i> «;.«i)el, it must neetls be that 
 tlic (i'-j>i 1 was with all faithfulness to be teii- 
 : TiHl unto them; the which it could not be 
 iide-ss the death of Christ did extend itself 
 Mittn them ; for the ofl'er of the Go8|>cI cannot, 
 with (iimI's allowam "' r.d any further 
 
 than the d«-ath of .1 -t di)th go; be- 
 
 cau^o if that Ik? taken away there is indeed no 
 (io-pel nor grace to Ik* extended. Ilesidiw, if 
 ':y er«*ry ertnUtrt and the like should bo meant 
 only the elect, then are all the |>ersuasion» of 
 the Gospel to no elTect at all ; for ntill the un- 
 con verteil, who are here eo: 
 of it, they return it as ; 
 Know I am elected, and liu-rci'nre durv n>il 
 Cfime to Jesus Christ ; for if the ileath of Jesiu 
 Christ, and bo the general tender of the Gospel, 
 concern the elect alone, I, not knowing myself 
 to be one of tluit nund>or, am at a mighty 
 iMunpc; nor know I whether is tli 
 in, to lfli'«vo or to «|fwpnir; f..r ! 
 
 not knowing myself to be one of that number, 
 dure n<it believe the Gospel that I lib 
 
 blmxl to jtave me: nay, I think w . nmy 
 
 not, until I first do know I am eieet ol God 
 and up|M»iiit«t| thereto. 
 
 Thirdly. (!od tho Father and Jc-»u« ChriM 
 his S«m would have all men whatever invittid 
 by the GosihjI to lay hold of life by Chiiit» 
 whether eliTt or reprolmle; for if b* 
 
 true that there is hueh a thing .. Mid 
 
 reprobation, yet (J.mI, by the triuitm of tho 
 Gospel ill the minixtry of his wor»l, li>nk* upon 
 men under another consideration— to wit, M 
 sinners— ami as sinnerti inviteii ihcni to Udicvf^ 
 lay hold of, and embnice the mime. He saiUi 
 
 not to his mintstent, "(Jo preach to tl let* 
 
 because they are elect, and shut "iit <•»!•. rt be- 
 cause they ore not so," Hut, '• ' -he 
 (lospel to sinners; and as they ai bid 
 them come to me and live." And it niuA 
 neciLs be so, otherwise tho preacher could 
 neither speak in faith nor the |>coplo bear in 
 faith ; first, the preacher could not xpeak to 
 faith, because he kiioweth not the cli«-t from 
 the reprobate; nor they again hear in fuith, 
 because, as unconvcrte*!, they would be alwuya 
 ignorant of that also; so, then, the minintor 
 neither knowing whom ho should ofl'er lift 
 unto, nor yet the {teople which of them arc to 
 receive it, how couM the w<. I ' ' ■ hrd 
 in faith with iK)wer? and I pie 
 believe and embnice it? llul n< her 
 otlering mercy in the Gosind t4» - 'Uej 
 are sinners, here is way made for the word to 
 be Hi>oken in faith, lK-(*auso \\v* hearern art 
 sinncni; yea, and cneouragenH-nt aUo fur the 
 IH'oplo to receive and clotto therewith, they 
 understanding (hey are dinners : " Christ Jenua 
 came into the world to save sinner*." 
 
 Fourthly. The CJ<»s|Hrl mutt Ik* prearln-<l to 
 fkinners, a.<« they are sinners, witlniiit di-tiiutioo 
 of elect or repmbate, bccuust? neither the ooo 
 nor yet the otlier (on considered under thc«0 
 ' acts) are Ht subjectii to eml'f.iee th« 
 -for neither the one act n<<r >< t th« 
 uthir doth \ hut 
 
 the (Jrn»|H»l .irf 
 
 •innerv and t 
 
 for sin ; wh. . . , I 
 
 bccauM they arc elect, it i" .tnd 
 
 mercy to them a* not "in- 
 
 nem. And, I sav, t<> •■t« 
 
 i do- 
 
 and tb->u^h «• can bare no cviijrncc of oor f>aMicu!ar I a* thai mItaUod sbicb U lb« |>««al>«r |>arti«a of lk« 
 •Jaccioa thcfure we l>«liovc«J, jrvl •• ftfv to trvtt lo I aWcl obIj. 
 
710 
 
 BUNYAN'S COMPLETE WORKS. 
 
 niul of grace to them tliat have no deed there- 
 of, but also before occasion is given on their 
 part for such a dispensation. And I say again, 
 therefore, to offer Christ and grace to man 
 elect, as simply so considered, this administers 
 to him no comfort at all, he being here no sin- 
 ner, and so engagcth not the heart at all to 
 Jfisiis Christ, for that comes in and is effected 
 on them as they are sinners. Yea, to deny the 
 Gospel also to the reprobate because he is not 
 elect, it will not trouble him at all; for, saith 
 he, " So I am not a sinner, and so do not need 
 a Saviour." Butnow, because the elect have 
 no need of grace in Christ by the Gospel but as 
 they are sinners, nor the reprobates cause to re- 
 fuse it as they are sinners, therefore Christ, by 
 tlie word of the Gospel, is to be proffered to 
 both, without considering elect or reprobate, 
 even as they are sinners. " The whole have 
 ao need of the physician, but those that are 
 rick. I came not to call the righteous, but sin- 
 ners, to repentance." 
 
 Thus you see the Gospel is to be tendered to 
 all in general, as well to the reprobate as to 
 the elect, to sinners as sinners; and so are 
 they to receive it and to close with the tenders 
 thereof.* 
 
 CHAPTER X. 
 
 Seeing, then, that the Grace of God in the 
 Gospel is by that to be Proffered to Sin- 
 ners as Sinners, as well to the Reprobate 
 as the Elect, is it possible for those who in- 
 deed are not Elect to Receive it and be 
 Saved f 
 
 To this question I shall answer several 
 things, but fir;?t I shall show you what that 
 grace is that is tendered in the name Gospel, 
 and secondly, what it is to receive it and be 
 saved. 
 
 First, then. The grace that is offered to 
 sinners as sinners, without respect to this or 
 that person, it is a suflicicncy of righteous- 
 ness, pardoning grace, and life, laid up in the 
 person of Christ, held forth in the exhorta- 
 tion and word of tlie Gospel, and promised to 
 be theirs that receive it; yea, I say, in so 
 
 • None arc excluded the benefit of the great and 
 precious salvation procured and finished by the Lord 
 Jesus Christ but they who, by pcrverseness, unbelief 
 and iiii]icnitency, exclude themselves. Sinners, mis- 
 vablo, helpless, and hopeless sinners, are the objects 
 
 universal a tender that not one is by it ex- 
 cluded or checked in the least, but rather en- 
 couraged if he hath the least desire to life; 
 yea. it is held forth to beget both desires 
 and longings after the life thus laid up in 
 Christ. 
 
 Secondly. To receive this grace thus ten- 
 dered by the Gospel, it is — 
 
 1. To believe it is true. 
 
 2. To receive it heartily and unfeignedly 
 through faith. And, 
 
 8. To let it have its natural sway, course 
 and authority in the soul, and that in that 
 measure as to bring forth the fruits of good 
 living in heart, word, and life, both before 
 God and man. 
 
 Now then to the question : 
 
 Is it possible that this tender, thus offered 
 to the reprobate, should by him bo thus re- 
 ceived and embraced and he live thereby? 
 
 To which I answer in the negative. Nor 
 yet to the' elect themselves — I mean as con- 
 sidered dead in trespasses and sins, which is 
 the state of all men, elect as well as reprobate. 
 So, then, though there be a sufficiency of life 
 and righteousness laid up in Christ for all 
 men, and this tendered by the Gospel to them 
 without exception, yet sin coming in between 
 the soul and the tender of this grace, it hath 
 in truth disabled all men, and so, notwith- 
 standing this tender, they continue to be 
 dead. For the Gospel, I say, coming in word 
 only, saveth no man, because of man's im- 
 pediment; wherefore those that indeed are 
 saved by this Gospel, the word comes not to 
 them in word only, but also in power, and in 
 the Holy Ghost is mixed with faith, even 
 with the faith of the operation of God, by 
 whose exceeding great and mighty power 
 they are raised from this death of sin and 
 enabled to embrace the Gospel. Doubtless, 
 all men being dead in trespasses and sins, and 
 so captivated under the power of the devil, 
 the curse of the law, and shut up in unbelief, 
 it must be the power of God, yea, the exceed- 
 ing greatness of that power, that raiseth the 
 soul from this condition to receive the holy 
 Gospel. 
 
 For man by nature (consider him at best) 
 can see no more nor do no more than what 
 the principles of nature understands and helps 
 
 of this salvation. Whosoever is enabled to see, in the 
 light of God's Spirit, their wretched and forlorn state, 
 to feel their want of Christ as a suitable Saviour, and 
 to repent and forsake their sins, shall find mercy, fjr 
 " God is no respecter of persons." 
 
ni.rnoiJA noy asserted. 
 
 711 
 
 lodo; wliicn nature bciiij; bt-low the discern- 
 ings of thiiij^s truly, spiritually, aiiU saviii'jly 
 good, it iiiujit iieodd fall short of rcceivinjr, 
 loving, and delighting in them. "The nat- 
 aral man recoivcth not the things of the 
 c?|iirit of (lod, for they are ftMilishnens unto 
 him : neither ean he know them, bceause tlu*y 
 »re .spiritually liiricerneil." Now, I »ay, if the 
 natural man at ht-st (f«»r tlie elect hefore eon- 
 i'r>tion are no more, if quite ho mueli) cannot 
 do thin, how shull they attain thereto, being 
 no'v n«it only corrupted and inftx'te<l, but de- 
 prave*!, bewitche«l and drad, swallowed up of 
 unl>elief, ignorance, confujtion, liardncs.t of 
 heait, halrvd of (JikI, and the like? When 
 u thorn by nature bearcth grapes, and a thi.H- 
 tle beareth llgs, then nuiy thin thing be. To 
 lay hold of and receive the CJospel by a true 
 and .saving faith, it la an act of the kouI, hn.H 
 made u new creature, which is the workntnn- 
 ohip «»f liod : *' Now Hi- tliat hath wrought uh 
 for the selfsame thing i.s tJod. For a corrupt 
 tree cannot bring forth good fruit. Can the 
 Klhiopian change hi.s skin?" 
 IJut yet the eau>e of thi.s impossibility — 
 1. Lieth not in reprobation, the elect them- 
 selvrt being an ujuch unable to receive it as 
 the i-lher. * 
 
 l!. Neither is it because the reprobate is ex- 
 '.uded in the tender, for that is universal. 
 
 3. Neither is it because there wanteth argu- 
 iont.s in the tendern of the Oi»s]h>I, for there in 
 
 it only pleoty, but Huch aa be ]>en»uaiiivc, 
 .ear, and full of nilionatity. 
 
 4. Neither is it bc«ause lli«ie creatures have 
 ;.•) need thereof, for t 
 
 0. Wln-relore it i-- i they are 
 by »in deail, captivated, n»ad, >H'lf-opjM»serH, 
 blind, alienated in their minds, and hatent of 
 the Lord. Ikrhold tlic ruiiu that nin hath 
 made ! 
 
 Wherefore, whoever receivelh the grace that I 
 is tendered in the (iosjk'I, they mUit Ih' >, 
 ened by the |M)Wir of (mkI, their eyes nn. 
 
 ;>en«Hl, their un«lerstundings illuminated, their 
 ' ant unstopped, their liearta eircumciseil, their , 
 •■■ ills also rectified, and the Son of God rcvmlctl 
 I them; yet, o-s I j<aid, not IneauM! there I 
 >anteth argument in these tenders, but !»*•- , 
 cause nien arc deail, and blind, an<l < 
 hear the wnril. " Why do you n<»t under 
 my upoech? (with ChrUt:; even because you 
 cannot hear my wonl." 
 
 For otherwiiio, a^ I Mid but now, there \»— 
 
 1. nationality enough in the tenders of the 
 Li'jspel. 
 
 2. rersu.isionJi of weight enough to provoke 
 to faith. And, 
 
 3. Arguments enough to persuade to con- 
 tinue therein. 
 
 Fintt. In it not reaitonable that man Hhould 
 believe (Jod in the pn>ffer of the (Ja«|N.>l and 
 live by it ? 
 
 Is tJiere ' l.(»th 
 
 >' ulh anil I ' iroin 
 
 tiie HUlhcie'iey of the nicriln of fhrint, bm alao 
 from the frecncMi and fulniiM of iho promi<»ef 
 What unreasonable thing doth the (io.|H| bid 
 thee credit? Or whot faUehiMMi dolii it ei>m- 
 njand theo to receive f«»T tiiitli* lii-|..d. in 
 many |Munts the (J««s|mI i , but 
 
 yet in never a one against ii ;hi«« 
 
 things wherein it beginnctb with the tinner in 
 order to eternal life. 
 
 Again, touching its perHua»iunii to provoke 
 to faith- 
 First. WitJj how many f>igns and wnndera, 
 nura«-Us and mighty dei«ls, hath it !•. ■ n onrtj 
 and again confirmed, and that to this very 
 end I 
 
 tjecondly. With how many oaths, derlan- 
 tions, attestations, and proelamationii ia it 
 avoucheil, confirme«l, and ewtablishetl ! 
 
 Thirdly. And why ithould not endrnrv be 
 given to that (t(H|K>l that i« ' '..od, 
 
 the bloo«l of the Sm of • . vca, 
 
 that Ciospel that did never yet fail any ihal in 
 truth have cai»t them»elvc« U|m.m if .u,. .. »K« 
 foundation of the world? 
 
 Again, an there is rationalit nn<l 
 
 |»orsuasion sulTuient, so there i- : enl 
 
 n the law. ' m«*st prevolent, to |H<rstinii' n. (hero- 
 
 in, ancl that too heartily, ' and un- 
 
 feignetlly, unto the end, did not, as i have said, 
 blindness, madnesM, deadne^s, and wilful re- 
 bellion carry them away in the vanity of Ihoir 
 minds and overcome them. 
 
 For, first, if they could but' cim^ldor how 
 
 •y have sinned, how t! • ked 
 
 -l, iVc. — if they enuhl bi; .»t a 
 
 dixinal state the state of the danmul i*, and 
 
 also that in a moment their condition is like to 
 
 b« the same — would tliey not cleave to the Go*- 
 
 |>cl and livcT 
 
 .Ss^H^indly. Tlioenjoymrnl of fJnH. and Oirial, 
 
 - (ho 
 
 and 
 
 to live always in the hei^^ht •<! jny, 
 
 gladncM imaginable, one *mi. - «ere 
 
 enough to |>crsuadc the rtrj damned now in 
 hell. 
 There is no man that pcrishcth for want ot 
 
712 
 
 BUNYAN'S COMPLETE WORKS. 
 
 sufficient reason in the tenders of the Gospel, 
 nor any for want of persuasions to faith, nor 
 yet because there wanteth arguments to pro- 
 voke to continue therein. But the truth is, 
 the Gospel in tliis hatli to do with unreason- 
 able creatures, with such as will not believe it, 
 and tluit because it is truth: "And because I 
 teli you tbe truth," saith Christ, (therefore) 
 "you believe me not." 
 
 Question. Well, but if this in truth be thus, 
 how then comes it to pass that some receive it 
 and live for ever? for you have said before 
 tiiat the elect are as bad as the reprobate, and 
 full as unable as they (as men) to close with 
 these tenders and live. 
 
 Anstver. Doubtless this is true, and were the 
 elect left to themselves, they, through the 
 wickedness of their heart, would perish as do 
 others. Neither could all the reasonable, per- 
 Buasivc, prevalent arguments of the Gospel of 
 God in Christ prevail to make any receive it and 
 live. Wherefore here you must consider that as 
 there is mercy proclaimed in the general ten- 
 ders of the Gospel, so there is also the grace 
 of election ; whicli grace kindly overruleth 
 and winneth tiie spirit of the chosen, working 
 in them that unfeigned closing therewith that 
 makes it circctual to their undoubted salvation ; 
 which indeed is the cause that not only in other 
 iges, but also to this day, there is a remnant 
 that receive this grace, they being appointed, 
 [ say, thereto before the world began, preserved 
 in time fron) that which would undo theni, 
 and enabled to embrace the glorious Gospel of 
 grace, and peace, and love. 
 
 Now there is a great difference between the 
 grace of election and the grace that is wrap- 
 ped up in the general tenders of the Gospel — 
 a difl'erenec, I say, and that both as to its tim- 
 ing, latituding, and working. 
 
 1. Touching its timing: it is before, yea, 
 long before, tliere was either tender of the 
 grace wrapped up in the Gospel to any, or any 
 need of such a tender. 
 
 2. They also differ in latitude : the tenders 
 of grace in the Gospel are common and uni- 
 versal to all, but the extension of that of elec- 
 tion .'special and peculiar to some. " There is 
 a remnant according to the election of grace." 
 
 3. Touching the working of the grace of 
 election : it differs much in some things from 
 the working of the grace that is oflfered in the 
 general tenders of the Gospel ; as is manifest 
 in these particulars: 
 
 1. The grace that is offered in the general 
 lenders of the Gospel calleth for faith to lay 
 
 hold upon and accejjt thereof, but the special 
 grace of election worketh that faith which doth 
 lay hold thereof. 
 
 2. The grace that is offered in the general 
 tenders of the Gospel calleth for faith as a 
 condition in us, without which there is no life, 
 but the special grace of election worketh faith 
 in us without any such conditions. 
 
 3. The grace that is offei'ed in the general 
 tenders of the Gospel promiseth happiness 
 upon the condition of persevering in the faith 
 only, but the special grace of election causoth 
 this perseverance. 
 
 4. The grace offered in the general tenders 
 of the Gospel when it sparkleth most leaveth 
 the greatest part of men behind it, but the 
 special grace of election, when it shineth least, 
 doth infallibly bring every soul therein con- 
 cerned to everlasting life. 
 
 5. A man may overcome and put out all the 
 light and life that is begotten in him by the 
 general tenders of the Gospel, but none shall 
 overcome, or make void, or frustrate the grace 
 of election. 
 
 6. The general tenders of the Gospel, con- 
 sidered without a concurrence of the grace 
 of election, help not the elect himself when 
 sadly fallen. Wherefore, when I s!iy the grace 
 that is offered in the general tenders of the 
 Gospel, I mean that grace when offered as not 
 being accompanied with a special operation of 
 God's eternal love by Avay of conjunction 
 therewith. Otherwise the grace that is ten- 
 dered in the general offers of tlie Gospel is 
 that which saveth the sinner now and that 
 brings him to everlasting life; that is, when 
 conjoined with that grace that blesseth and 
 maketh this general tender effectually effica- 
 cious. The grace of election worketh not 
 without, but by these tenders generally ; neither 
 doth the grace thus tendered effectually work 
 but by and with the grace of election: "As 
 many as were ordained to eternal life believed," 
 the word being then effectual to life, when the 
 hand of the Lord is effectually therewith to 
 that end. " They spake (saith the text) unto 
 the Grecians, preaching the Lord Jesus ; and 
 the hand of the Lord was with them, and a 
 great number believed and turned unto the 
 Lord." 
 
 We must always put difference between the 
 word of the Gospel and the power that man- 
 ageth that word; we must put difference be- 
 tween the common and more special operations 
 of that power also, even as there is evidently 
 a difference to be put between those words of 
 
Christ that wore effectual to do what was naU\, 
 and of th(He word.-* of hU which were but words 
 only, or at K-ast not (so) aecom|>ani(.-4l with 
 power. As for in.ttance: that same Jesus that 
 said to tlie leper, "Say nothin<; to any man," 
 8.'iid also to I^iziirux, " Come ft>rth ;" yet the 
 one obeyed, the other did not, tliough he that 
 obeyed was least in a capacity to do it, he 
 bein<:^ now dead and stunk in hi** ;;rave. In- 
 deed, unbelief hath hindered Christ mueh. yet 
 not when he puttcth forth himself :is Almijjhty, 
 but when he doth sutler himsrlf by lhen> to bo 
 abused who are to Im? dealt with by ordinary 
 means; otherwise lejjions «)f devils, with ten 
 thousand inipeiliments, must fall down before 
 him and give way unto him. There is a speak- 
 intf and a (h(») sj>eaking: "They (so) spake 
 
 REPROBATION ASSERTED. 
 
 CHAPTKi: XI 
 
 713 
 
 Seeing it is tiot jtomible that (he lirjtrvbuU 
 «^' cr this (iraee ami /iiv, ami 
 
 ol- this is injallibhj J-'ortJirrn of 
 
 Owl, and again, teeing Cod hath Fore- 
 detenu' ' ' '* •■ ■ • - . .. 
 he If ft i 1 
 
 ami so (f r«i<T in (he genemi tenders th^reoj, 
 should be proffered unto them t 
 
 Why, then, \% the (tiMpol oflrrrtl thcmf 
 Well, that there is »uch n thinp an rterniil rep- 
 robation I have Hhowe<l you, nUo what (hit 
 eternal n'prolmtion is I have o|M-tie«l unto you; 
 and >hall now show you also t' 
 reproi):itt's will inf.illibly p« 
 
 that a great multitude, lM»th of the Jews and I not only foresaw, but forwlelertuin 
 
 also of the CJreeks, beliewnl." Kven jus I h.ive 
 hinted already, there is a diderenee between 
 the coming of the word when it is in jH»wer 
 antl when it is in word only. So, then, the 
 bles.se<l grace of election chooseth this man to 
 goinl, not because be is goml ; it chtMisclh him 
 to Ix'lieve, not liecause ho «loth believe; it 
 chooHt'th him to persevere, not because he<lnth 
 bo; it foreord.iins that this nuin shall be created 
 in Christ JestLs unto good works, not if a man 
 will cre:ite himself thereto. 
 
 What shall wc say then? Is the fault in 
 G«mI, if any peri-^h? Doubtless, no; nor yet 
 in his :ut ..r t ti'inal n-prcliation neither; it is 
 grace lliat ^axitli tlu- cl«. t, but »in that damns 
 Ihe rest: it issuiH>nibundant gnice thateausrtb 
 ♦' leet to el«»so with the tenders of life and 
 
 them njost atsurcilly to do so, \ i 
 rejLs(»n, grrjit reason, why the (Jo<.|m'I, and m> 
 the grace of ChkI thereby, sliouhl lie tendered, 
 and that in general terms, to them nit well m 
 other*. 
 
 Uul before I come to lay the rensniui )x>foro 
 you I must mind you afresh of these particu- 
 lars: 
 
 1. That eternal reprobation makes no man 
 a sinner. 
 
 *.'. That the foreknowledge of God that the 
 reprobate wouhl ]>erish uiukes no man a sin- 
 ner. 
 
 3. That tJiHl's ir :i 
 the damnation of hii lo 
 nuin a sinner. 
 
 4. ChxI's patience and long-suffering and for- 
 
 and it is the abounding of sin that liolcU { bearance until the reprobate (its hiMi>K.df for 
 « :i ihc reprobate from the rational necessity , eternal destruction t: ' i oinnpr, 
 
 and absolute tenders «»f grace. To conclude, ] So, th<<n. (i<><| nia^ . •ufTiT the 
 
 : The (lo-pd callelh for cretlence as a repr 
 
 iition, and that both from the elect and ble ■: u 
 
 repn)bate; but Ix'cause none of them both, as ' of him in sin, and may also :orbcar to work 
 di-]id in sin, will close therewith and live, 1 that elTeilual work in his soul that would in- 
 Uierefore grace, by virtue of electing love, puts | fullibly bring him out of thia condition, and 
 forth itself to work and do for > ' ' ' . contriver, nor nicana 
 
 reiLHon. and jii-!i<«' cuts nfTotlnT. 
 ai> jV'^l. s«> gi 
 salvation, so i . 
 rcas«>n.*' I '>f hu cm i 
 
 * No mna ever qaiekencd bis own tout, or ba>l anj 
 powar lu lakva <inxl« (fp in lh« vaj of talvaiiun, 
 till liod uratle hon wiiling lo Ibo <l«jr of bia fravrr. 
 
 ■ft . «, rW r.. .1 1 ^. .■ .^r, ■m ,.\ r.-. I,U > I I . K ' !h f . f •> • V 
 
 (b« gia or Oad) M« ar •ortw, taM aaj mmm taMM 
 
714 
 
 BUNYAN'S COMPLETE WORKS. 
 
 may also determine to suffer him to sin and be 
 thus unreasonable to the end, yet be gracious, 
 yea, very gracious, if he offer him life, and 
 that only upon reasonable terms, which yet he 
 denicth to close with. 
 
 The reasons are — 
 
 1. Because not God, but sin, hath made him 
 unreasonable, without which, reasonable terms 
 bad done his work for him; for reasonable 
 terms are the most equal and righteous terms 
 that can be propounded between parties at dif- 
 ference; yea, the terms that most suiteth aud 
 agreeth with a reasonable creature, such as 
 man ; nay, reasonable terms are, for terras, the 
 most apt to work with that man whose reason 
 is brought into aud held captive by very sense 
 itself. 
 
 . 2. God goeth yet further : he addeth prom- 
 ises of mercy, as those that are inseparable to 
 the terms he offereth, even to pour forth his 
 Spirit unto them: "Turn at my reproof, and 
 behold I will pour forth of my Spirit unto you, 
 and incline your ear; come unto me, hear, aud 
 your soul shall live." 
 
 Now, then, to the question itself — to wit, 
 that seeing it is impossible the reprobate 
 should be saved, seeing also this is infallibly 
 foreseen of God, and seeing also that God hath 
 beforehand determined to suffer it so to be, yet 
 I shall show you it is requisite, yea, very req- 
 uisite, that he should both will and command 
 that the Gospel, and so grace in the general 
 tenders thereof, should be proffered unto them. 
 
 THE FIllST rvEASO^r. 
 
 And that, first, to show that this reprobation 
 doth not in itself make any man absolutely in- 
 capable of salvation ; for if God had intended 
 that by the act of reprobation the persons 
 therein concerned should also by that only act 
 have been made incapable of everlasting life, 
 then this act must also have tied up all the 
 means from them that tendeth to that end, or 
 at least have debarred the Gospel's being of- 
 fered to them by God's command for tliat in- 
 tent; otherwise who is there but v;ould have 
 charged the Holy One as guilty of guile and 
 worthy of blame for commanding that the Gos- 
 pel of grace and salvation should be offered 
 unto this or that man, whom yet he hath made 
 incapable to receive it by his act of reproba- 
 tion? Wherefore this very thing— to wit, that 
 the Gospel is yet to be tendered to those eter- 
 nally reprobated— showeth that it is not sim- 
 ply the act of God's reprobation, but sin, that 
 iiicapacitateth the creature of life everlastino-- 
 
 which sin is no branch of this reprobation, as 
 is evident, because the elect and reprobate are 
 both alike defiled therewith. 
 
 THE SECOND PvEASON. 
 
 Secondly. God also showeth by this that 
 the reprobate doth not perish for want of the 
 offers of salvation, (though he hath offended 
 God,) aud that upon most righteous terms, ac- 
 cording to what is written: "As I live, saith^ 
 the Lord, I have no pleasure in the death of 
 him that dieth, but that the wicked turn from 
 his wicked way and live. Turn unto me, saith 
 the Lord of hosts, and I will turn unto you, 
 saith the Lord of hosts." So, tlien, here lieth 
 the point between God and the reprobate, (I 
 mean the reprobate since he hath sinned :) God 
 is willing to save him upon reasonable terms, 
 but not upon terms above reason ; but no rea- 
 sonable terms will down with the reprobate, 
 therefore he must perish for his unreasonable- 
 ness. 
 
 That God is willing to save even those that 
 perish for ever is apparent, both from the con- 
 sideration of the goodness of his nature, of 
 man's being his creature, and indeed in a mis- 
 erable state. But, I say, as I have also said 
 already, there is a great difference between his 
 being willing to save them through their com- 
 plying with these his reasonable terms, and 
 his being resolved to save them whether they, 
 as men, will close therewith or no; so only he 
 saveth the elect themselves, even according to 
 the riches of his grace, even according to his 
 riches in glory, by Christ Jesus, working ef- 
 fectually in them what the Gospel, as a condi- 
 tion, calleth for from them. And hence it is 
 that he is said to give faith, (yea the most holy 
 faith, for that is the faith of God's elect,) to 
 give repentance, to give a new heart, to give 
 his fear, even that fear that may keep them for 
 ever from everlasting ruin, still engaging his 
 mercy and goodness to follow them all the days 
 of their lives, that they may dwel. in the house 
 of the Lord for ever; and as anothi v Scripture 
 saith, " Now he that hath wrought us for the 
 selfsame thing is God." 
 
 But, I say, his denying to do thus fcr every 
 man in the world cannot properly be said to 
 be because he is not heartily willing they 
 should close with the tenders of the grace held 
 forth in the Gospel and live. Wherefore you 
 must consider that there is a distinction to be 
 put between God's denying grace on reasonable 
 terms and denying it absolutely, and also that 
 there is a difference between his withholding' 
 
EEPnOBA TION A SSKR TED. 
 
 716 
 
 further grace and of hindering men from clo«- 
 ing with the grace ut present offt-rod ; al-«) that 
 God may withhold much when he taketh awny 
 Dothing, yea, take away much when once 
 abused, and yet be ju.nt and righteous HtilL 
 Further, C!od may deny to do thi.-« or that ab- 
 iolutely, when yet he hatli promised to th) not 
 only that, but mure, conditionally. Which 
 things cousiilered, you may with exte conclude 
 [hat he may be willing to nave tho-te not elect 
 upon readonablo terms, though not without 
 them. 
 
 It it no unrighteousnejw in Ciod to olTcr grace 
 unto the world, though but on tlioLto terms 
 only that they are also foreseen by him infal- 
 libly to reject, both because to reject it is un- 
 reaiionable, especially the terms being »o rea- 
 lonablc iLs to believe the truth and live, and 
 iiLso because it is grace and mercy in IjikI so 
 much as once to oiler meaiH of reconcilvition 
 to a sinner, he being the olleuder, but the Ix)rd 
 the God oO*ended, they being but dust and 
 ishes, he the heavenly Majesty. If Clod, when 
 man had broWc the law, had yet with all 
 severity kept the world to the utmost condi- 
 tion of it, had he then been unjust? had he 
 injund man at all? wjis not every tittle of the 
 law reasonable, liolh in the first and second 
 table? How much more, then, U he merciful 
 ftnd gracious even in but mentioning terms of 
 rccoiiciliatit)n, especially seeing he is also will- 
 ing so to condescend if they will believe his 
 •rord and receive the love of the truth I 
 riu>ugh the reprobate then doth voluntarily 
 and against all strength of reason run him- 
 Bolf upon the rocks of eternal roUery, and 
 split himself thereon, he i^risheth in his own 
 corruption by rejecting terms of life. 
 
 Ohjrrtum 1. Hut the r. in not now 
 
 in a capacity t J fullll lh( .-le terms. 
 
 ,-l/ijrnYT. IJut, I Niy, »up|Mi«ic it sliouM be 
 {granted, is it because reprobation made him 
 incapable, or »in? Not reprobation, but »in; 
 if sin, then before he quarrel let him consider 
 the caoe aright, where, in the result, he will 
 fin<l sin, boiir.: o<>n><tritt d to by h ' 
 
 mind, hath thus di-aiiKd him, ani i 
 
 lay, it w:vs sin by his voluntary consent tiiat 
 did it, let him quarrel with himself for con- 
 senting so an to make himself incapable to 
 with reasonable terms, yea, with ihowc 
 because rcanonnble, therefore mo«»t »uit- 
 •■•rms) for him, notwith-" 
 •s. And I say again, f" 
 thi^c reasonable terms have ann<-\i<l unto 
 
 them, as tl'-'r ir»,.'ii;ir:\li!t' ri)iiit>;iiii..:m, »urh 
 
 wonderful mercy and grace. a<« indeed there is, 
 let even them that perish yet justify liml, yea, 
 cry, " His goodness emiureth for ever," though 
 they, through the wrelchedneiu of their heurUi, 
 get no benefit by it. 
 
 Tiir. Tiiiao nEA50N. 
 Thirdly. God may will and command that 
 his (i(W|H>|, and so the grace thereof, Imj ten- 
 deretl to those that shall never be saretl, (bo- 
 sides what hath been said.) to show to all 
 upeclaton what an enemy sin. U-ing oni-e em* 
 bnu'eil, is to the salvation of man. >^in, witb> 
 out the tenders of the grace of lh»» (inapd, 
 could never have appeared socxeeedini; sinful 
 as by that it both hath and doth: "If 1 had 
 not come ami spoken unto tliem,"saith Christ, 
 " they had not hati sin, but n<' >eno 
 
 cloak for their sin." As sins t; •• the 
 
 law are discovered by the law— that is, liy the 
 go<Klnes.s, and justness, and holincsr* of the 
 law — so the sins that oppoAO the Gospel are 
 made manifest by that, even by the love, and 
 mercy, and forgiveness of the (ifwipel. ("If 
 he that (lespi^ed Mi>sih's law die«l without 
 mercy, of how much surer punishment, sup- 
 p<>se ye, shall he be thought worthy who hath 
 trodden under fool the Son of God?") Who 
 could have thought that sin would have op- 
 posctl that which is just, but csporinlly mercy 
 and grace, had we not seen it with our eyeaT 
 .\nd how could we have seen it to ptir|Mivi 
 had not Gixl left some to thenjsclvi«s? Hero 
 ihJecd is sin made manifest: *' Ki>r all he had 
 done so many minicles amongst them," (to 
 wit, to persuade them to mercy.) " yet they be- 
 lieved him not." Sin, where it reignelh, is a 
 mortal enemy to the soul ; it blinds the eye*. 
 hohls the hands, ties the ' " • . .. 
 
 ears, and makes the heart 
 
 the Saviour of nouls. That man mil neillirr 
 obey the law nor the G«is|h«1 who is left unto 
 bis ain ; which also Gud is willing should bo 
 discovered and made manifest, though it c«t«t 
 the damnation of aome: "For this very pur- 
 
 •■. .;•]'■ • • : I 
 
 and tiiat my nauiv : 
 the earth." For <)<••:, 
 
 to hu kingdom and suirering him (<• w.iik to 
 
 the height accr»rding as his ■" •' I t f,.i„pl 
 
 him forwarti, allowed unto all '«!>»( 
 
 ■ ■ : sin i*, .» ' ■ . 
 
 •of his II i 
 
 Oelliier !«• ' 
 
 reaaoo, th' ... •*' 
 
716 
 
 BUNYAN'S COMPLETE WORKS. 
 
 are daini cd, yet it is for the honour of God 
 and the good of those he hath chosen. 
 
 It is for the honour of God, even for the 
 lionour of Iiis power and mercy, for his power 
 is now discovered indeed, when nothing can 
 tame sin but that; and his mercy is here seen 
 indeed, because that doth engage him to do 
 it. Kead Rom. ix. 22, 23. 
 
 THE FOURTH KEASO>r. 
 
 Fourtlily. God commandeth that the tender 
 of the Gospel, and the grace thereof, be in 
 general offered to all, that means thereby 
 might be sufficiently provided for the elect, 
 both to beget them to faith and to maintain 
 it in them to the end, in what place, or state, 
 or condition soever they are. God, through 
 the operation of his manifold wisdom, hath an 
 end, and an end in his acts and doings amongst 
 the children of men, and so in that he com- 
 mandeth that his Gospel be tendered to all— an 
 end, I say, to leave the damned without excuse 
 and to provide sufficiency of means for the 
 gathering all his elect. " Oh that God would 
 «peak," saith Zophar, " and open his mouth 
 against thee, and show thee the secrets of 
 wisdom, that they are double to that which 
 is !" For though God worketh with and upon 
 the elect otherwise than with and upon the 
 reprobate, yet he worketh with and upon the 
 elect with and by the same word he com- 
 mandeth should be held forth and offered to 
 the reprobate. Now the text thus running in 
 most free and universal terms, the elect then 
 hearing thereof, do, through tlie mighty power 
 of God, close in with the tenders therein held 
 forth, and are saved. Thus that word that was 
 offered to the reprobate Jews, and by them 
 most fiercely rejected, even that word became 
 yet effectual to the chosen, and they were 
 saved thereby. " They gladly received the 
 word, and as many as were ordained to eternal 
 life believed.* Not as though the word of 
 God had taken none effect ; God hath not cast 
 
 * As (lie same sun which softens the wax hardens 
 the day, so it is with the preached Gospel, which is 
 to soine " the savour of death unto death, and to 
 others the savour of life unto life." The Gospel is 
 ineffectual to any saving purpose respecting the rep- 
 robate ; partly through pride and in not enduring to 
 be reproved by it ; partly through prejudice against 
 the ministers who publish it; partly through slothful- 
 ness, in not coming under the sound of it; and prin- 
 cipally through cursed infidelity, in not believing the 
 gracious message it brings. Let it be well attended 
 to that all who hear the Gospel are obliged to the dut}' 
 
 away his people whom he foreknew." The 
 word shall accomplish the thing for which 
 God hath sent it, even the salvation of the 
 few that are chosen, when tendered to all, 
 though rejected by most, through the rebel- 
 lion of their hearts. 
 
 Objection 2. But if God hath elected, as you 
 have said, what need he lay a foundation so 
 general for the begetting faith in his chofcen 
 particulars, seeing the same Spirit that work- 
 eth in them by such means could also work in 
 them by other, even by a word, excluding the 
 most, in the first tenders thereof, amongst men ? 
 
 Ansicer. I told you before that though this 
 be a principal reason of the general tenders of 
 the grace of the Gospel, yet it is not all the 
 reason why the tender should be so general as 
 the three former reasons show. 
 
 But again, in the bov/els of God's decree of 
 election is contained the means that are also 
 ordained for the effectual bringing of those 
 elected to that glory for which they were fore- 
 appointed, even to gather together in one all 
 the children of God ; " whereupon he called 
 you," saith Paul, " by our Gospel, to the ob- 
 taining of the glory of our Lord Jesus Christ." 
 God's decree of election, then, destroyeth not 
 the means which his wisdom hath prepared; it 
 rather establisheth, yea, ordains and establish- 
 eth it; and maketh that means which in the 
 outward sign is indefinite and general effectual 
 to this and that man, through a special and 
 particular application ; thus that Christ that 
 in general was offered to all is by a special act 
 of faith applied to Paul in particular: "He 
 loved me and gave himself for me." 
 
 Further. As the design of the heavenly 
 Majesty is to bring his elect to glory by means, 
 so by the means thus universal and general as 
 most behooveful and fit, if we consider not only 
 the way it doth please him to work with some 
 of his chosen, in order to this their glory, bul 
 also the trials, temptations, and other calam- 
 ities they must go through thereto. 
 
 of believing as well as to all the duties of the moral lair 
 and that before they know their particular clecti )n ; foi 
 we cannot have a certain knowledge of cur clectior 
 to our eternal life before we do believe; it is a thino 
 hidden in the unsearchable counsel of God until it b( 
 manifest by our effectual calling and believing or 
 Christ; therefore we must believe on Christ before wt 
 know our election, or else we shall never know it anc 
 shall never believe. All joy, pea*, comfort, assur- 
 ances are communicated to the soul in the way of 
 believing. May the Lord give and increase savinj 
 faith 1 
 
REPROBATION ASSERTED. 
 
 717 
 
 1. Touching his working with sonic, how 
 Invisible iri it to tiioso in wluwe souls it is yet 
 begun! How is the word buried under the 
 clods of their hearts for mouths, yea, yeiirs to- 
 gether! Only thus much is discovcrcil there- 
 of: it Bhoweth tho soul its sin, the which it 
 doth also so aggnivato and apply to the con- 
 ecienco (Jesus still refraining, like Joseph, to 
 make him.self known to his brethren) that wore 
 there not general tenders of mercy, and that to 
 the worst of sinners, they would soon miscarry 
 and perish as do the suns of ]>enlition. Uut 
 by these the Ij<jrd uplioldeth and helpeth them, 
 that they stand when others fall for ever. 
 
 2. And so likewise for their trials, tenipta- 
 tions and other calamities, because God will 
 not bring them to heaven without, but by 
 them, therefore he hath also provitled a word 
 to large as to lie fair for the 8U])port of the soul 
 in all conditions, that it may not die for thirst. 
 
 3. I might add also in this place that their 
 imperfect state after grace received doth call 
 fi)r •iUch a wonl, yea, many other things which 
 might be nametl, which Ci<»d, only wise, hath 
 thought fit should accompany us to the ship, 
 jca, in the sea, to our dcatired haven. 
 
 THE FIFTH RnA.SOy. 
 
 liiihly. God willetb and commandcth tho 
 Gospel should be otreretl to all, that thereby 
 distinguishing love, sus to an inward and sj)irit- 
 ual work, might the more appear to be indeed 
 the fruit of special and peculiar love. For in 
 that the Gospel is tendered to all in general 
 when yet but some do receive it, yexi, and 
 seeing these some are as unable, unwilling, 
 and by nature as much averse thereto as 
 those that refuse it and jiorish, it is evident 
 that someth.ir.g more of heaven and the oj>era- 
 tion of the .Spirit of Go<l doth accompany the 
 word thus tendere<l for their life ami salvation 
 that enjoy it; not now as a word barely tend- 
 ered, but backed by the strength of heaven : 
 "n<'hold what manner of love the Father hath 
 bt^towed up<>n us, that we .nhould be called tho 
 children of (Jod ! — even we who believe ac- 
 cording tc the working of his mighty power 
 which he wrought in C'hrist when he raiiicd 
 him from the dei»d." This provoketh to dl*- 
 ' niration, yen, and als4) to a love 
 i hath fa'<t«'ne<l on the callnl, 
 llie priv^t-rsixl, and the glorified: "He hath 
 not dealt so with any nati ii ; and as fur his 
 judgnjcnts, they have not kn<*wn th«-m. I*r«is« 
 ye the Lonl." Now are the nacrifices bound 
 even to the homa of the altar, with a " Lord, 
 
 how is it that thou shouldst manifest thysolf 
 to us, and not unto the worKl? Hu s<.>iit from 
 above, ho took juo, he drew mo out of many 
 waters, ho delivered mo froni my strong enemy 
 and from them that hated me, '>r they wtro 
 too strong for me." 
 
 For thus tho elect considcrcth : Tliough w« 
 all came alike int«i tho world and are the chil- 
 dren of wrath by nature, yea, though wo have 
 alike H4) weakened oupudven by »in thai the 
 whole head is sick and tho whole heart faiot, 
 being altogether gone out of the way, and 
 every one iM'Come altogether unpmfi' ' ' 'i 
 to God and ourselves, yet that ii 1 
 
 o{)en mine eyes, convert my itoul, gac ma 
 faith, furgivo my sins, raise me, when I fall, 
 fetch me again when I am goneattrny — (hin ta 
 wonderful ! Yea, that he should pre|>are eter- 
 nal mansions for me, and also keep me by hia 
 blessed and mighty power for that; and that 
 in a way of believing, which without his aa- 
 sistance I om in no way able to jH-rform— that 
 he should do this notwithstanding my sin«, 
 though I had no righteousneiM, yea, that he 
 should do it according to tho riches of hia 
 gnice, through tho n*demption that is in Jvnua 
 Christ our Lord, even according to an ever- 
 lasting covenant of grace, which yet the great- 
 est part of the world are void of, and will for 
 ever miss and fall short ofl Ik-nides, that ho 
 should mollify my heart, break it, an<l then de- 
 light in it, put his fear in it, ami then hi^jk to 
 me, and keep mo as the apple of his eye ; yea, 
 resolve to guide me with his counsel, and then 
 receive me to glur}*! Further, that all thia 
 should be the effect of unthought-of, undo- 
 servol, and nndi*>«ir.»€l liiv»— tliat lh«« l/>n| 
 
 had laid tho foundation of tlie hiiU,— for thia 
 he is worthy to bo praised : yea. " Ijct every 
 thing that hath breath praise the Lord ; praise 
 
 >. ■ : 1." 
 
 . 3. Hut you ha%*« "aid l^forp (hat 
 the r. pfoluite is al»t' 
 |H'l mercies, as with i 
 
 faith, light, the gift of the Holy ViUtml, and 
 the tastes or relish of tho |>ower» of tho norld 
 to come; if to, then what should bo the mMOO 
 that yet he • ' ' ' " Is it Ix 
 that hf r«^ reth fnuu 
 
 ! a by! I 
 
 1. :;.-e? W!. 
 
 or in the degree, or in • iii> rr.»lf 
 
 AiutPtT. To this o;j .. .. ^ ....„:a answer 
 many tbiogn, but fur brevity take thia rtpl/: 
 
718 
 
 BUNYAN'S Complete works. 
 
 I. That a non-elcct may travel very for both 
 in the knowledge, faith, liglit, and sweetness 
 of Jesus Christ, and may also attain to the 
 partaking of the Holy Ghost; yea, and by the 
 very operation of these things also escape the 
 jiollution of the world and become a visible 
 Baint, join in church communion and be as 
 chief amongst the very elect themselves. This 
 the Scriptures everywhere do show us. 
 
 The question then is Whether the elect and 
 reprobate receive a differing grace? To which 
 I answer. Yes, in some respects, both as to the 
 nature thereof and also the degree. 
 
 To begin, then, with the nature of it: 
 
 1, The faith that the chosen are blessed with, 
 it goeth under another name than any faith be- 
 sides, even the iaith of God's elect, as of a faith 
 belonging to them only, of which none others 
 do partake; which faith also, for the nature of 
 it, is called faith most holy, to show it goes be- 
 yond all other, and can be fitly matched no- 
 where else but with their most blessed faith 
 who infallibly attain eternal glory; even like 
 precious faith with us, saith Peter, with his 
 elect companions. And so of other things. 
 For if this be true that they differ in their 
 faitii, they must needs therewith differ in other 
 things; for faith, being the mother of grace, 
 produceth all the rest according to its own na- 
 ture — to wi'., love that abounds, that never 
 fiiils, and that is never contented till it attain 
 the resurrection of the dead, &c. 
 
 They differ as to their nature in this: the 
 faith, and hope, and love that the chosen re- 
 ceive, it is that which floweth from election 
 itself; he hath blessed us according as he hath 
 chosen us, even with those graces he set apart 
 for us when he in eternity did appoint us to 
 life before the foundation of the world; which 
 grace, because the decree in itself is most ab- 
 solute and infallible, they also, that they may 
 completely answer the end, will do the work 
 infallibly likewise, still through the manage- 
 ment of Christ: "I have prayed that thy faith 
 fail/ not." 
 
 Ikit secondly. As they differ in nature, they 
 differ also in degree; for though it be true that 
 the reprobate is blessed Avith grace, yet this is 
 also as true, that the elect arc blessed with more 
 grace; it is the privilege only of those that 
 arc chosen, to be blessed with [allj spiritual 
 blessings, and to have [all] the good pleasure 
 of the goodness of God fulfilled in and upon 
 them. Those who are blessed with [all] spir- 
 itual blessings must needs be blessed with 
 eternal life; and those in whom the Lord not 
 
 only works all his good pleasure, but fuifirieth 
 all the good pleasure of his goodness uiioa 
 them, they must needs be preserved to his 
 heavenly kingdom; but none of the non-elect 
 have these things conferred upon them; there- 
 fore the grace bestowed upon the one doth 
 differ both in nature and degree from the 
 other. 
 
 Thirdly. There is a difference as to the man- 
 agement also; the reprobate is principal for 
 the management of the grace he receiveth, but 
 Jesus Christ is principal for the management 
 of the grace the elect receiveth. When I say 
 principal, T mean chief; for though the repro- 
 bate is to have the greatest hand in the man- 
 agement of what mercy and goodness the Lord 
 bestoweth on him, yet not so as that the Lord 
 will not help him at all; nay, contrariwise, he 
 will, if first tlie rej^robate do truly the duty 
 that lieth on him: "If thou do well, shalt 
 thou not be accepted? But if not well, be- 
 hold sin lieth at the door." Thus it Avas also 
 with Saul, Avho was rejected of God upon this 
 account. And I say, as to the elect them- 
 selves, though Jesus Christ our blessed Saviour 
 be chief as to the management of the grace 
 bestowed on his chosen, yet not so as that he 
 quite excludeth them from striving according 
 to his working which worketh in them might- 
 ily; nay, contrariwise, if those who in truth 
 are elect shall yet be remiss and do wickedly, 
 they shall feel the stroke of God's rod, it may 
 be till their bones do break. But because the 
 work doth not lie at their door to manage as 
 chief, but at Christ's, therefore though he may 
 perform his work with much bitterness and 
 grief to them, yet he, being engaged as the 
 principal, will perform that which concerneth 
 them, even until the day (the coming) of Jeeua 
 Christ. 
 
 From what hath been said there ariseth this 
 conclusion : 
 
 The elect are always under eternal mercy, 
 but those not elect always under eternal jus- 
 tice; for you must consider this: there ia 
 eternal mercy and eternal justice, and there ia 
 present mercy and present justice. So, then, 
 for a man to be in a state of mercy, it may be 
 either a state of mercy present or both present 
 and eternal also. And so, again, for a man to 
 be in a state under justice, it may be under- 
 stood either of present justice only or of both 
 present and eternal also. 
 
 That this may yet further be opened I shall 
 somewhat enlarge. 
 
 I begin with present mercy and present jus' 
 
BEPR OB A TlOy A SSEB TED. 
 
 71» 
 
 tice. ThiXt wliich I call f)rescnt mercy is that 
 Aiilh, Hjrlit, knowlcilgi-, and state «)f llie |r<KKl 
 A-(ircl of God that a man may have and perii^h. 
 I'hin is called in ifcripturo "believing for 
 awhile, duriii;^ for awhile, and rejoicing in the 
 liirlit for a .neiLson." Now I call this mercy, 
 both because none (as men) can de}»erve it, and 
 also becaii>e the proprr end there«if is to do 
 goml to tluMC that have it. I5ut I call it pri^- 
 ent mercy, because thowe that are only bleiwetl 
 with that may sin it away and perish ; as did 
 Home of thelialatians, ilfl>rews, Alexandrians, 
 with the Asians, and others. lUit yet ol»si'rvo 
 again, I do not call this present mercy because 
 God hath determineil it kIuiII last but auliile 
 absolutely, but Wcausc it is posttible fur num 
 to loe«e it, yea, determined he shall, condi- 
 tionally. 
 
 Again. A.s to present justice, it is that which 
 htsteth but awhile also; and as present mercy 
 is properly the portion of those left out of 
 Gotl's election, so present justice clii«-lly hath 
 to do with (mkI's beloved, who yet at that tin»o 
 are also under eternaJ mercy. This is that jus- 
 tice that alllicteil Job, David, Ilenum, and the 
 gmlly, who notwithstanding do infallibly at- 
 tain, by virtue of this mercy, eternal life and 
 glory. I call this justice, because in some 
 Bcnse Ciotl dcaleth with his childnii acconling 
 to the quality i>f their transgression; and I 
 call it also present justice, because though the 
 hand of (.J<h1 for llie present be never so heavy 
 on those that are his by election, yet it lasteth 
 but awhile; wherefore though this indeetl be 
 calleil wrath, yet this is but a little wrath — 
 wnith for a mon>ent, time, or season. "In n 
 little wrath I hid my face from tluH; for a 
 moment, but with cverhusting kindness will I 
 have mercy on thee, saith the Lonl thy Ke- 
 dei-mer." 
 
 Thus you see there is pres.'nt men-y an<l pres- 
 ent justice; also that the rlivt n>ay Iw under 
 present justice when the rest may be under 
 prutcnt mercy. 
 
 Again. As there is present mercy and proKJnl 
 ju.stice, so there is eternal mercy and eternal 
 justi«-e; anil I say, as the elect may be under 
 priiMMit juxtice when the non-elect may \h- 
 under pn-srnl mercy, so the elert at that lime 
 are ttls«) under eternal mercy, but the other 
 under eternal justice. 
 
 That the elect arc under eternal mercy, and 
 that when under present justice, is i •. : ' ■ ' 
 from what hath been »aid Ijcfore — ii 
 from tin ir In'ing ch<»srn in ' 
 foundation of the world, as a. 
 
 sideration of their Miund e«»nver>iion and safe 
 preservation quite through this wiektd world, 
 even safe unto eternal life; an he alno Haidi by 
 the prophet Jeremiah: "Yea, I linve 1. •■...! 
 thee with an everlasting love, therefore v ■■, 
 loving-kindneiw have I drawn thw;" and 
 hence it is that he ealleth the elect his nhivp, 
 his children, and |»eo|»le, and that befurr it»n- 
 versioij ; for though none of them a* yet were 
 his children by calling, yet were Ihejr hit a^ 
 conling to election. 
 
 Now the elect being under thU eternal irrae« 
 and meny, they must neeiU Xtc und' 
 present jiittire seizeth upon them, w 
 eth theui and als4icontinurth with thrm i- ■ 
 than pri'>ent justice can, it Ix'ing from i.;: 
 liu«ting to everlasting. Thia being so, here U 
 the reason why no Hin, nor yet temptation of 
 the enemy, with any other evil, ran hurt or 
 destroy Uu>se thus elect of GimI ; \ 
 that which maketh even those thn 
 themselves are the very bane of men, yet prove 
 ver)" much for goinl to tlmsic within thii« pur- 
 pose; and OS David saith, " It Is good for me 
 that I have been afilictetl;" and again, " r of 
 when we are judginl of the Lord we are chaa- 
 tene<|, that we should not 1h» ("ond" •• > 
 
 the world." Now alllictioiis, i^c , in ' 
 are not only fruitle«s and unprofitnbit 
 being unsnnctifietl, are destructive: " I -• 
 him, and ho went on frowar\lly;" Imt now 
 eternal merry, working with this or that af- 
 fliction, makes it profitable to the chom«n : " I 
 have seen his ways, and will heal him, and 
 will restore comfort to him anti to hi-" tivtini- 
 ers;" as he saith in another place, 
 the man whom thou chastls^iit a; t 
 
 out of thy law." For eternal men-y doth not 
 look on those who arc the elect and chosen of 
 (mkI as |Mior sinful crentureii only, but also aa 
 the generation whom the I.onl h«" 
 in whom he hath dcsigne*! to i- 
 name to the utmost by ; 
 gn-jision* of the remnant ■ 
 ing predeittinatetl us to the adoption of ciiiU 
 dren by Jesus Christ to himsidf, wherein aNo 
 ! he hath made us accepted in the belorwL 
 
 away, mj tliry have I. 
 cannot l>e l<»*t and ■ 
 
 them of, crcn mercy that aUiumU and jr'Hlh 
 ?>rjond all sin; such mrr-v -- ' ''"■ •••' 
 
 he |tower of CJod. the i: 
 
720 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Leart, directs it into the love of God, that it 
 may not depart from God after that rate as 
 the reprobates do, "I will make an everlast- 
 ing covenant with them, (saith God,) that I 
 will not turn away from them to do them good, 
 but w ill put my fear in their heart, that they 
 shall not depart from me." 
 
 But nou- I say, God's dealing with the non- 
 elect is far otherwise, they being under the 
 consideration of eternal justice, even then 
 when in the enjoyment of present grace and 
 mercy. And hence it is that as to their stand- 
 ing before the God of heaven they are counted 
 dogs, and sows, and devils, even then when be- 
 fore the elect of God themselves they are 
 counted saints and brethren : " The dog is re- 
 turned to his own vomit again, and the sow 
 that was washed to her wallowing in the mire." 
 And the reason is, because notwithstanding all 
 their show before the world their old nature 
 and corruptions do still bear sway within, 
 which in time also, according to the ordinary 
 judgment of God, is suffered so to show itself 
 that they are visible to saints that are elect, as 
 was the case of Simon Magus and that wicked 
 apostate Judas, who went out from us, "but 
 they were not of us, for if they had been of us, 
 they should no doubt have continued with us ; 
 but they went out from us, that it might be 
 manifest they were not all of us : " they were 
 not elect as we, nor were they sanctified as the 
 elect of God themselves ; wherefore eternal 
 justice counts them the sons of perdition when 
 under their profession. And I say, they being 
 
 * "It is not of him that willeth, nor of him that 
 runneth, but of God that showeth mercy." Grace, 
 mercy, and peace flow from God the Father through 
 our Lord Jesus Christ. Sin is the root and cause of 
 all moral evil; and God cannot, consistent with his 
 justice, show mercy to the sinner but on the expia- 
 tion of it. There is an infinite fulness and sufficiency 
 in Christ, out of which the elect receire, and grace for 
 grace. We presume this subject cannot be more 
 suitably closed than by transcribing the XVIIth arti- 
 cle of the Church of England, of Predestination and 
 Election, which is as follows : 
 
 " Predestination to life is the everlasting purpose 
 of God, whereby (before the foundations of the world 
 were laid) he hath constantly decreed, by his counsel, 
 secret to us, to deliver from curse and damnation those 
 whom he hath chosen in Christ out of mankind, and 
 to bring them by Christ to eyerlasting salvation, as 
 vessels made to honour. Wherefore they which be 
 endued with so excellent a benefit of God he called 
 according to God's purpose, by his Spirit working in 
 due season : they through grace obey the calling ; they 
 be justified freely ; they be made sons of God by adop- 
 tion ; they be made like the image of his only-begottec 
 
 under this eternal justice, it must needs have 
 to do with them in the midst of their profes- 
 sion ; and because also it is much offended with 
 them for conniving with their lusts, it taketh 
 away from them, and that most righteously, 
 those gifts and graces, and benefits and privi- 
 leges that present mercy gave them ; and not 
 only so, but cuts them ofi" for their iniquity, 
 and layeth them under wrath for ever. " They 
 have forsaken the right way, (saith God,) they 
 have followed the way of Balaam, the son of 
 Bosor; these are wells without water, clouds 
 that are carried with a tempest, trees whose 
 fruit withereth, without fruit, twice dead, 
 plucked up by the roots, for whom is reserved 
 the blackness of darkness for ever." 
 These things thus considered, you see — 
 
 1. That there is present grace and present 
 mercy, eternal grace and eternal mercy. 
 
 2. That the elect are under eternal mercy, 
 and that when under present justice; and that, 
 the reprobate is under eternal justice, and that 
 when under present mercy. 
 
 3. Thus you see again that the non-elect 
 perish by reason of sin, notwithstanding pre- 
 sent mercy, because of eternal justice; and 
 that the elect are preserved from the death 
 (though they sin and are obnoxious to the 
 strokes of present justice) by reason of eternal 
 mercy.* What shall we say, then ? Is there 
 unrighteousness with God ? God forbid ; "' He 
 hath mercy on whom he will have mercy, and 
 compassion on whom he W'ill have compas- 
 sion," 
 
 Son Jesus Christ; they walk righteously in good 
 works ; and at length, by God's mercy, they attain to 
 everlasting felicity, 
 
 " As the godly consideration of Predestination ana 
 our Election in Christ is full of sweet, pleasant, and 
 unspeakable comfort to godly persons, and such as 
 feel in themselves the working of the Spirit of Christ, 
 mortifying the works of the flesh and their earthly 
 members and drawing up their minds to high and 
 heavenly things, as well because it doth greatly estab- 
 lish and confirm their faith of eternal salvation to be 
 enjoyed through Christ, as because it doth fervently 
 kindle their love towards God, so, for curious and 
 carnal persons, lacking the Spirit of Christ, to have 
 continually before their eyes the sentence of God's 
 predestination is a most dangerous downfall, whereby 
 the devil doth thrust them either into desperation or 
 into wretchedness of most unclean living, no less 
 perilous than desperation, 
 
 " Furthermore, we must receive God's promises in 
 such wise as they be generally set forth to us in Holy 
 Scripture ; and in our doings that will of God is to be 
 followed which we have expressly declared unto us in 
 the w-d of God." 
 
TJIi: STRAIT CATK; 
 
 OR, 
 
 THE GREAT DIFril'lIJV OF GOINCJ TO IIK.VVKN. 
 
 Sniei 50 in at (he •trail gate ; for wide i* tbo gate and broa<l is the way (bat IcaJvtb to tle«lr««tlon and maay 
 Iheri? l>c which go in thoroat ; because *tratl i» tbo gate and narrow ii (he way whtob leaUoth an(o life, and frw 
 Iburu b« that find iu— Matt. vii. 13, U. 
 
 TO Tin: KEADKK. 
 
 Courteous Reader: 
 
 Cto<l (I hojH?) Imtli put it into my heart t«-> 
 write unto thcc another time, nnd that about 
 matters of the greatest moment, (for now \vc 
 discounte not about tliinj»s oontrovertetl among 
 the pcMily, but diroetly about tlie savinj; or 
 damning of tljo soul : yea, moreover, tliis dis- 
 coufHo i?* about the fewness of them tliat sliall 
 be wive«l, nnd it proves that many an high pro- 
 fessor will come short of eternal life;) where- 
 fore the matter must needs be »liarp, nnd so 
 dinliked by «»me, but let it not be ri'jecte<l by 
 thee. The text calls for sharpiu'HS, so do the 
 timt>s; yea, the faithful discharge of my duty 
 towards thee hath put me uynm it. 
 
 I do not now pipe, but mourn, nnd it will bo 
 well for thee if thou canst graciously lament. 
 Some (say they) make the gate of heaven too 
 wide, and some make it too narrow ; for my 
 part, I have here presentiil thee with as true a 
 mcaxiire of it as by the word of (Jml I can. 
 Head me, Iherefore, yea, rrad nie, and cnnu'ore 
 me with the Uible, and if thou findiiit my 
 40 
 
 doctrine and that book of Oixl concur, cmbmce 
 it, JUS thou wilt answer the contrary in the day 
 of judgment. This awakening work (if (iod 
 will make it so) w:lh preparixl for thcc; if there 
 be need and it woumls, gel healing by ' ' 
 if it dis<juiets, got peace by hliMul ; if j* 
 away all thou hast, bei'ause it • 
 this b<M)k is not preparnl to • 
 gnico from any,) then buy of I'lihst gold tried 
 in the fire, that thou mayest be rich, nnd white 
 raiment, that thou mayesl be clothed and that 
 the Mhame of thy nakeilncM doth ni>t ap|H>ar, 
 and anoint thine ry<^ with ryo-»nlvf, that thou 
 mayest »«.'e. S<'lf-ll ' •■« are 
 
 easy nnd ple.is:int, i i I, nl 
 
 give thee an heart to judge ri^iit oi i 
 right of this book, and no prepare f<»r eti ;...._., 
 that thou mnycwt not only exi>ect entrance, but 
 be reccivitl into the kingdom of Christ and of 
 God! Amen. 
 
 So prays thy frirml, 
 
 JOHN IIL'NYAN. 
 
 7Jl 
 
THE STRAIT GATE. 
 
 Strive 
 
 to enter in at the strait gatej for many, I say unto you, will seek to enter in, and ahall not be able.— 
 
 Luke xiii. 24. 
 
 These are the words of our Lord Jesus 
 Christ, and are therefore, in especial manner, 
 to be heeded ; besides, the subject-matter of the 
 words is the most weighty— to wit, how we 
 should attain salvation— and therefore also to 
 be heeded. 
 
 The occasion of the words was a question 
 which one that was at this time in the com- 
 pany of the disciples put to Jesus Christ; the 
 question was this: "Lord, are there few that 
 be saved?" A serious question, not sucli as 
 teudcd to the subversion of the hearers, as too 
 many now-a-days do, but such as in its own 
 nature tended to the awakening of the com- 
 pany to good, and that called for such an an- 
 swer that might profit the people also. This 
 question also well pleased Jesus Christ, and he 
 prepareth and giveth such an answer as was 
 witliout the least retort or show of distaste — 
 Bucli an answer, I say, as carried in it the most 
 full resolve to the question itself and help to 
 the persons questioning : "And he said unto 
 them, Strive to enter in," &c. The words are 
 an answer and an instruction also. 
 
 1. An answer, and that in the affirmative ; 
 the gate is strait, many that seek will not be 
 able, therefore but few shall be saved. 
 
 2. The answer is an instruction also : "Strive 
 to eijter in," &c. ; good counsel and instruc- 
 tion; pray God help me, and my reader,, and 
 all that love their own salvation, to take it. 
 
 My manner of handling the words will be, 
 first, by way of explication, and then by way 
 of observation. 
 
 1. By way of explication. 
 
 The words are to be considered, first, with 
 reference to their general scope, and then with 
 reference to their several phrases. 
 
 First. The general scope of the text is to be 
 considered, and that is that great thing, salva- 
 tion ; for these words do immediately look at, 
 point to, and give directions about salvation : 
 722 
 
 "Are there few that be saved? Strive to enter 
 in at the strait gate." . 
 
 The words, I say, are to direct us not only to 
 talk of or to wish for, but to understand how 
 we shall, and to seek that we may be effect- 
 ually saved, and therefore of the greatest im- 
 portance. To be saved ! What is like being 
 saved? To be saved from sin, from hell, from 
 the wrath of God, from eternal damnation! 
 what is like it? To be made an heir of God, 
 of his grace, of his kingdom and eternal glory 1 
 vhat is like it? And yet all this is included 
 in this word saved, and in the answer to that 
 question, Are there few that be saved ? Indeed 
 this word saved is but of little use in the world 
 save to them that are heartily afraid of damn- 
 ing. This word lies in the Bible as excellent 
 salves lie in some men's houses, thrust into a 
 hole and not thought on for many months, be- 
 cause the household people have no wounds 
 nor sores. In time of sickness what so set by 
 as the doctor's glasses and gallipots full of 
 his excellent things? but when the person is 
 grown well the rest is thrown to the dunghill. 
 Oh, when men are sick of sin and afraid of 
 damning, what a text is that where this word 
 saved is found ! Yea, Avhat a word of worth, 
 and goodness, and blessedness is it to him that 
 lies continually upon the wrath of a guilty 
 conscience ! " But the whole need not the 
 physician." He therefore, and he only, knows 
 what saved means that knows Avhat hell, and 
 death, and damnation mean: "What shall I 
 do to be saved?" is the language of the trem- 
 bling sinner. " Lord, save me !" is the lan- 
 guage of the sinking sinner; and none admire 
 the glory that is in that word saved but such 
 as see, without being saved, all things in 
 heaven and earth are emptiness to them ; they 
 also that believe themselves privileged in all 
 the blessedness that is wrapped up in that word 
 bless and admire God that hath saved them; 
 
TJIE STRAIT GATE. 
 
 r23 
 
 wherefore, since the thing intended both in the 
 qiie-^tioM and the uiiriwer i.H nu les^ than the 
 Bulvution of the »uul, I beseech you to give the 
 more eurncKt heed. 
 
 But to come to the particuUir phntMM in the 
 words, and to bundle them orderly, I lind four 
 thinj:i . 
 
 1. An intimation of the- kint;dom of heaven; 
 2. A de.si:ription of llu' entrance into it; 3. An 
 fxhurtaticn to enter into it; uud, 4. A motive 
 to enforce tliut exhortation. 
 
 1. An intimation of the kingdom of heaven ; 
 for when he wiilh, "tjtrive to enter in;" nnd 
 iu huch |>hru>c.s there i.t »U|>|>oe«ed u place or 
 state, or both, to bo enjoyed. " Knler in ;" 
 enter into what, or whither, but itito a »tutu 
 or phice, or both; and therefore when you 
 re^d these wordi enlrr in, you must say there 
 b certainly included iu the text that good 
 tiling that yet is not expre.-wed. " Knter in." 
 into heaven, that is the meaning, where the 
 •aved are and !«hall be ; into heaven, that 
 plaro, that irlorious place, where (.Joil, and 
 Chri.Ht, and angels are, and the souls or spirits 
 of just men made perfect. " Enter in ;" that 
 thing included, though not cxprejv-^ed in the 
 wortls, is called in another place, the Mount 
 Sion, the heavenly Jern-alem, the general os- 
 Bembly and Church of the first-born which arc 
 written in heaven. And therefore the wonLi 
 signity unt<i us that there is a state most glor- 
 iuu-*, and that when this world is cndi-d, uud 
 thai this place and state is likewise tu be en- 
 joyed and inherited by a generation of men 
 for ever. IJesides, these word'* "enter in," 
 : y that salvation to the full is to be en- 
 i only there, and that there only is eter- 
 nal safety ; all other places and conditions arc 
 haz:irdoiLs, dangerous, full of snares, im|M:rfec- 
 tiont, temptations, and afllictions; but there 
 all ii well ; there is uo devil to tempt, no de*- 
 p«T!itely wickinl heart to deliver us up, no de- 
 ;l lust to entangle, nor any 
 I to bewitch us ; there all sh.i. 
 all eternity. Further, all the parts of and 
 circumstances that attend ualvalion arc only 
 there to be enjoyetl ; there only is imniorUlity 
 and eternal life ; there is the glory and fulnea* 
 of joy and the everlasting pleasures; there b 
 (io«l and Christ to be enjoyed by oju-n vjtion ; 
 and more, there arc the angels and the 
 •aints; further, there is no death, nor nick- 
 oeMt, nor sorrow, nor sighing for ever ; there is 
 DO pain, nor piTsocutor, nor darkneaa to 
 r glor\-. <Jh this Mount t!ion ! Oh 
 Illy Jerusalem I 
 
 In-hold, therefor* what a great thing the 
 I>ord Jes»us hath inciudeii by this little word, 
 I'l. In this word is wnip|>e«l up an whole 
 heaven and eternal life, even as there is 
 aUo by other little wortb in the llolv Krii*- 
 tures »>f truth, as where he saith, " K 
 it shall be (i|N-ued unto y«»u." ««• 
 have obtaineil it. I .. i„,t 
 
 only »o read, but t-. ^ , n.t 
 
 only to read, but to lift up our brart* to (mmI 
 
 in reading; for if we b« • ' inil. if h« 
 
 gives us not light and ui> . «<< mav 
 
 etLsily pass over without lu I 
 
 such a wiifd a« may Imro ! . 
 
 kin>;diim .i- , 
 
 of it; yea, i 
 
 is intimated where it is not nl all 
 
 The apostles uf old did use to U.. .. ^..^i 
 
 things out of the Scripture*, eren out of the 
 
 ver>- order and tiuiing of the several things 
 
 contained therein. 
 
 2. As wo have here an in' 
 kingdom of heaven, so wc ha', 
 of the entrance into it, and that by a<! 
 similitude: 1. It is called a gate; IL A.:.-.: 
 gato: "Strive to enter iu at the strait gate." 
 
 1st. It is set forth by the 
 gale. A gate, you know, U of . 
 is to open and shut, and so, i 
 let in or to keep out, and tod" ..t 
 
 the season ; as he saiil, " I^t nr>t the gates of 
 Jerusalem be o|H*ncd till the sun be hot ;" and 
 again, " I commanded tlwt the gates »hi>uld b« 
 s!)Ut, and charged that they should not b« 
 «>(MMiitl till alter the Habbnth." And s<> you 
 
 wards came the other virgins and tno door was 
 shuL t:o then the entrance into heaven b 
 called a gate, to show there b a time when 
 there maybe entrance, and there will < nic 
 a tinio when there shall be none; and ir<i ■<! 
 truth c<' 
 : in at the 
 i say unto you, will M-ck : 
 not l>e able." I read in t:. - , l> 
 
 gatc^s or doors through which they that f^ to 
 heaven must enter. 
 
 (1.) There U the door of faith, the door 
 which lh< " • 
 
 (i.nti'.r. : 
 hims 
 
 Ac. 1 , : . • 
 
 and mercy, and fin<l '' 
 
 ! in hU bli««l, an<l liv.- ■.-■i : . ■ ' ■ •■ •••-• '••■ . 
 
 i and therefore him.H'lf sUo saul, " I am th« 
 
724 
 
 BUNYAN'S COMPLETE WORKS. 
 
 door ; by me, if any man fnter in, he shall be 
 Baved ;" that is, received to mercy and inherit 
 eternal life. But, 
 
 (2.) There is another door or gate, (for that 
 which is called in the text a gate is twice in 
 the next verse called a door;) there is, I say, 
 another gate, and that is the passage into the 
 very lieaven itself, the entrance into the celes- 
 tial mansion-house, and that is the gate men- 
 tioned in tlic text and the door mentioned 
 twice in the verse that follows. And thus 
 Jacob called it wlien he said Bethel was the 
 house of God, and this is the gate of heaven— 
 that is, the entrance, for he saw the entrance 
 into heaven. One end of Jacob's ladder stands 
 in Bethel, God's house, and the other end 
 reacheth up to the gate of heaven. Jacob's 
 ladder was the figure of Christ, which ladder 
 was not the gate of heaven, but the way from 
 the Church to that gate which he saw above 
 at the top of the ladder. But again, that the 
 gate in the text is the gate or entrance into 
 heaven, consider — 
 
 (1.) It is that gate that letteth men into or 
 shutteth men out of that place or kingdom 
 where Abraham, and Isaac, and Jacob are; 
 which place is that paradise where Christ 
 promised the thief that he should be that day 
 that he asked to be with him in his kingdom ; 
 it is that place into which Paul said he was 
 caught when he heard words unlawful or im- 
 possible for a man to utter. 
 
 Question. But is not Christ the gate or en- 
 trance into this heavenly place? 
 
 Answer. He is — he without whom no man 
 can get thither, because by his merits men 
 obtain that world, and also because he (as the 
 Father) is the donor and disposer of that king- 
 dom to whom he will. Further, this place is 
 called his house and himself the master of it, 
 (when once the master of the house is risen 
 uj and hath shut to the door.) But we used 
 to say that the master of the house is not the 
 door. Men enter into heaven, then, by him, 
 'not as he is the gate, or door, or entrance into 
 the celestial mansion-house, but as he is the 
 giver and disposer of that kingdom to them 
 whom he shall count worthy, because he hath 
 obtained it for them. 
 
 (2.) That this gate is the very passage into 
 heaven, consider the text hath special refer- 
 ence to the day of judgment, when Christ will 
 have laid aside his mediatory oflice, which 
 before he exercised for the bringing to the 
 faith his own elect, and will then act, not as 
 one that justifieth the ungodly, but as one that 
 
 judgeth sinners. He will now be risen up 
 from the throne of grace, and shut up the door 
 against all the impenitent, and will be set 
 upon the throne of judgment, from thence to 
 proceed with ungodly sinners. 
 
 Objection. But Christ bids strive: "Strive 
 now to enter in at the strait gate ;" but if that 
 gate be, as you say, the gate or entrance into 
 heaven, then it should seem that we should 
 not strive till the day of judgment, for we shall 
 not come at that gate till then. 
 
 Ansicer. Christ, by this exhortation. Stride, 
 &c., doth not at all admit of or countenance 
 delays, or that a man should neglect his own 
 salvation, but putteth poor creatures upon pre- 
 paring for the judgment, and counselleth them 
 now to get those things that will then give 
 them entrance into glory. This exhortation 
 is muoh like these, " Be ye therefore ready 
 also, for at such an hour as you think not the 
 Son of man cometh. And they that were 
 ready went in with him to the marriage, and 
 the door was shut." 
 
 So that when he saith, " Strive to enter in," 
 it is as much as if he should say, Blessed are 
 they that shall be admitted another day to 
 enter into the kingdom of heaven ; but they 
 that shall be accounted worthy of so unspeak- 
 able a favour must be well prepared and fitted 
 for it beforehand. Now the time to be fitted 
 is not the day of judgment, but the day of 
 grace; not then, but now. Therefore strive 
 now' for those things that will then give you 
 entrance into the heavenly kingdom. But — 
 
 2dly. As it is called a gate, so it is called a 
 strait gate: "Strive to enter in at the strait 
 gate." 
 
 The straitness of this gate is not to be un- 
 derstood carnally, but mystically.* You are 
 not to understand it as if the entrance into 
 heaven was some little pinching wicket; no, 
 the straitness of this gate is quite another 
 thing. This gate is wide enough for all them 
 that are the truly gracious and sincere lovers 
 of Jesus Christ, but so strait as that not one of 
 the other can by any means enter in. '"Open 
 to me the gates of righteousness : I will go into 
 them, and I will praise the Lord, this gate of 
 the Lord into which the righteous shall en- 
 ter." By this word therefore Christ Jesus liath 
 showed unto us that without due qualifications 
 there is no possibility of entering into heaven; 
 the strait gate will keep all others out. When 
 Christ spake this parable he had doubtless his 
 eye upon some passage or passages of the Old 
 Testament with which the Jews were well ac- 
 
TJIE STRAIT GATE. 
 I will mt-ntion two, ami so go 
 
 r25 
 
 qnainted 
 on: 
 
 (1.) The place by which God turned Adam 
 and his wife out of PanidiHc. Possibly our 
 Lord might have his eye upon that, for though 
 that wa.H wide enoujjh for tliein to come out at, 
 yet it WHS too .ntrail for them to go in at. Hut 
 what should be the rea!«on of that? Why, 
 they had sinned, and tlu-reforo " Ciod set at 
 the ea.st of that garden eherubims and n ilam- 
 ing sword, turning; every way, to keep the way 
 of the tree of life." The chenibinjs and this 
 tlaminp sword, they made the entrance too 
 •trait for thi-m to enter in. S>ul'«, there are 
 cherubims and a tlamin); sword at the ^atcs of 
 heaven, to kei-p the way of the tn-e of life; 
 therefore none but them that are duly fitted 
 for heaven can enter in nt this strait gate; the 
 flaming sword will keep all others out. " Know 
 you not that the unrighteous shall not inherit 
 the kingdom of (.lod? lie not deceived : neither 
 fornicators, nor idolaters, nor adulterers, nor 
 etlVmimite, nor abusers of themselves with 
 mankind, nor thieves, nor covetous, nor drunk- 
 ards, nor revilers, nor extortioners shall in- 
 herit the kingdom of CJod." 
 
 (2.) l'erha|)s our Lord might have his eye 
 U|>on the gall's of the temple when he spoke 
 this word unto the people, for though the gates 
 of the temple were six cubits wide, yet they 
 were so strait that none that were unclean in 
 anything might enter in thereat, because there 
 were pluce<l at them porters, whose oflice wa« 
 to l<Htk that none but those that had right to 
 enter might go in thither. An«l .•»<) it is writ- 
 ten : " Jehoiada set jxirters at the ; •• 
 house of the Lord, that none that w ii 
 in anything might enter in." Souls, Uod 
 hath |K>rters at the gates of the temple, at the 
 p:ite of heaven — porters, I say, placed there 
 l>y (iixl, to look that none that arc unclean in 
 anything may come in tliithir. In at the gate 
 of the rhurch none may enter now that are 
 Ofx-n profane and scandalous to religion; no, 
 though they plead they are beloved of Oixi: 
 " What hath my beloved to do in mine houac, 
 (saith the Ix)rd,) seeing she hath wrought 
 lewdnc^ with many?" 
 
 T '•ay. I am very apt to believe that our Iy>rd 
 Christ had his thoughts uih.h t!i>-te two 
 • when he said, The gate it strait; and 
 that which confirms me the more in the thing 
 Is this: a little below the text he saith, "There 
 •hall l>e weeping and gnashing of tci-th when 
 you shall see .Vbraham, and Imuic, and Jai-o|>, 
 and all the prophets in the kingdom of heavi-n, \ 
 
 and you yourselves thrust out." Thrust out, 
 which signifieth a violent act, resinling with 
 striving thoac that would (though umiualified) 
 enter. The jH)rteni of the temple were, for 
 this very thing, to wear arms, if neetl were, 
 and to be men of courage and strength, Itwt the 
 uiisaru-tiriml or unprepareil should by siuue 
 means enter it. We reaid in the bo<»k of Ker- 
 elations of the holy city, and that it had (wclre 
 gates, and at the gatm twelve augi-U; but 
 what did they do there? Why, Amongst the 
 rest of their »er%ico this was one thin;:, that 
 there might in nowise t-w 
 defileth or worketh ab. 
 maketh a lie. 
 
 lint more particularly to show what it is that 
 maketh this gate so strait. There are thrco 
 things that maketh it strait: 1. There Is sin ; 
 2. There is the word of the law ; 3. There ar« 
 the angels of UihI. 
 
 1st. There is sin, the sin of the profane axMl 
 tlic sin of the professor. 
 
 (1.) The sin of the profane. But this needa 
 not be enlargeil up«)n, because it is cuncludetl 
 upon at all hands where there is the cnmmoo 
 lx>lief of the being of CmkI ami the judgment to 
 come, that " the wicked shall ' ! into 
 
 hell, and all the nations that 1 
 
 (2.) llut there is the sin of proU-r^'rs; or 
 take it nither thus, there Li a prt>fi-s(tion that 
 will stand with an unMinctifutl heart and life; 
 the sin of such will over|>oi.Ht* the salvation of 
 their souU, the sin-end l>eing the heaviest end 
 of the scale; I say, that In-ing the heavient end 
 which hath sin in it, they tilt tivi-r. ami no 
 are, notwithstanding their gh'r 
 drownetl in jHTvlition and dr-' 
 nonesuch hath any inheritance in the king- 
 dom of Christ and of God ; therefore let no 
 man deceive you with vain wortls, for because 
 of th- i;h of (Jod U|H>o 
 
 tho I neither Will a 
 
 I .'V I hem. Th' 
 
 w ;u» the^te to en 
 
 thereat, A man may partake of salvation in 
 part, but not of Milvation in whole. iKid 
 •aved the children of Israel out of l-^'vpt, but 
 overthrew them in the ^^ ' ' "' "■ 
 
 therefore put you in r- 
 you oiuc V ■ 
 ing savitl I . 
 aflorwariU de»|roye«i • 
 
 Sj we see that ^nolv\.... ., _ a- 
 
 uing) "tbcy oould not enter io because of ua- 
 U-lief." 
 
 2dly. There u the word of the law, aixl thai 
 
726 
 
 BUNYAN'S COMPLETE WORKS. 
 
 will make the gate strait also. None must go 
 in tliereat but those that can go in by the leave 
 of the law ; for though no man be, or can be, 
 justified by the works of the law, yet unless 
 the righteousness and holiness by which they 
 attempt to enter into this kingdom be justified 
 by the law, it is in vain once to think of en- 
 tering in at this strait gate. Now the law 
 juslitieth not but upon the account of Christ's 
 ritrlitcousness; if therefore thou be not indeed 
 found in that righteousness, thou wilt find the 
 hiw lie just in the passage into heaven to keep 
 thee out; every man's work must be tried by 
 ■ fire, tliat it may be manifest of what sort it is. 
 There are two errors in the world about the 
 law: one i:--, when men think to enter in at the 
 Ftrait gate by the righteousness of the law; 
 the other is, when men think they may enter 
 into heaven without the leave of the law. 
 Both these, I say, are errors; for as by the 
 works of the law no flesh shall be justified, so 
 without the consent of the law no flesh shall 
 be saved : " Heaven and earth shall pass away 
 before one jot or tittle of the law shall fail till 
 all be fulfilled." He therefore must be damned 
 that cannot be saved by the consent of the law. 
 And indeed this law is the flaming sword that 
 turneth every way, yea, that lieth to this day 
 in the way to heaven, for a bar to all unbe- 
 lievers and unsanctified professors, for it is 
 taken out of the way for the truly gracious 
 only. It will be found as a roaring lion to de- 
 vour all others ; because of the law, therefore, 
 the gate will be found too strait for the unsanc- 
 tified to enter in. When the apostle had told 
 tlie Corinthians that the unrighteous should 
 not inherit the kingdom of God, and that such 
 were some of them, he adds, "But ye are 
 washed, but ye are sanctified, but ye are justi- 
 fied in the name of the Lord Jesus and by the 
 Spirit of our God," closely concluding that 
 bad they not been washed, and sanctified, and 
 justified in the name of the Lord Jesus, the 
 law, for their transgressions, would have kept 
 tluMu out; it would have made the gate too 
 •trait for them to enter in. 
 
 3dly. There are also the angels of God, and 
 by reason of them the gate is strait. The 
 Lord Jesus calleth the end of the world his 
 harvest, and saith, moreover, that the angels 
 are his reapers; these angels are therefore to 
 gather his wheat into his barn, but to gather 
 the ungodly into bundles to burn them; un- 
 less therefore the man that is unsanctified can 
 m;ister the law and conquer angels, unless he 
 «*iin as I may say, pull them out of the gate- 
 
 way of heaven, himself is not to come thitlier 
 for ever. No man goetli to heaven but by the 
 help of the angels, I mean at the day of judg' 
 ment: "For the Son of man shall send forth 
 his angels with a great sound of a trumpet 
 and they shall gather together his elect from 
 the four winds, from one end of heaven to the 
 other." If those that shall enter in at the 
 strait gate shall only enter in thither by the 
 conduct of the holy angels, pray when do you 
 think those men will enter in thither concern- 
 ing whom the angels are commanded to gather 
 them, to bind them in bundles to burn them i 
 This therefore is a third difficulty : the angels 
 will make this entrance strait, yea, too strait 
 for the unjustified and unsanctified to enter in 
 thither. 
 
 3. I come now to the exhortation, which is 
 to strive to enter in : "Strive to enter in at the 
 strait gate." These words are fitly added, for 
 since the gate is strait, it follows that they who 
 will enter in must strive. 
 
 "Strive." This word st7-ive supposeth — 1, 
 That great idleness is natural to professors: 
 they think to get to heaven by lying, as it 
 were, on their elbows. 2. It also suggesteth 
 that many will be the difficulties that jjrofess 
 ors will meet with before they get to heaven. 
 3. It also coucludeth that only the labouring 
 Christian man or woman will get in thither. 
 "Strive," &c. 
 
 Three questions I will propound upon the 
 word, an answer to which may give us light 
 into the meaning of it: 1. What doth the 
 word strive import? 2. How should we strive? 
 3. Why shall we strive ? 
 
 1st. What doth this word strive import? 
 
 A7isiver. When he saith. Strive, it is as much 
 as to say, Bend yourselves to the work with all 
 your might: "Whatsoever thy hand findeth to 
 do, do it with all thy might, for there is no 
 work, nor device, nor knowledge, nor wisdoin 
 in the grave, whither thou goest." Thus 
 Samson did when he set himself to destroy tlie 
 Philistines; he bowed himself with all his 
 might. Thus David did also when ho made 
 provision for the building and beautifying of 
 the temple of God. And this must thou do 
 if ever thou enterest into heaven. 
 
 2dly. When he saith, Strive, he calleth for 
 the mind and will, that they should be on hiss 
 side and on the side of the things of his king- 
 dom ; for none strive indeed but such as have 
 given the Son of God their heart, of which 
 the mind and will are a principal part; for 
 saving conversion lieth more in the turning of 
 
THE STRAIT OATE. 
 
 •27 
 
 llio mind antl will to Christ, and to the love 
 of his iieaveiiiy things, than in all knowUnlge 
 jiid jiulj^ment. And this the a|Mwllo cnn- 
 tirmeth when he caith, "Stand liwt in one 
 spirit, with one mind, Htrivinjr," Ac. 
 
 odly. And more particularly this word strire 
 h expressed hy several other ternn, oa — 1. It 
 is expressed by that word, "So run that you 
 may obtain." '2. It is exproiK^cil by that worti, 
 " Fi^ht the good light of faith, lay hold of 
 eternal life." 3. It is expressinl by that word, 
 "Lulviur* not for the meat that |H-rishetli, but 
 for th«t meat that endureth to everlasting life." 
 4. It is expri-Asetl by that w<»rd, '" We wrestle 
 with princi|)alitieM and powers and the rulers 
 of the darkness of this world." Therefore, 
 when he wiith, Strive, it is jus mtich as to wiy, 
 Run for heaven, fight for heaven, labour for 
 heaven, wri<>tle for heaven, or you are like to 
 go without it. 
 
 The Hccond question is, Hdw slmuld wo 
 strive? 
 
 Aiifirfr. The answer in general is. Thou miLst 
 strive lawfully : " And if a man al.s<j strive for 
 the mastery, yet is he not crowned except he 
 Htrive lawtully." 
 
 lUit v«)U will sav, What is it to strive law- 
 fully? ' 
 
 An*icer. (1.) To strive against the things 
 which are abhorred by the Lord Jesus, yea, 
 to resist to the spilling of your bloixl, .striving 
 agiiinst sin ; to have all thine things that are 
 conilemniNl by the word, yea, though they bo 
 thine own right hand, right eye, or right foot, 
 in almminatinn ; antl to seek by all godly 
 means the utter suppre^wion of them. 
 
 (2.) To strive lawfully is to strive for those 
 things that are crmimandetl in the word. Hut 
 thou, O man of (mhI, fly the v- ! follow 
 
 after; that i<«. strive for ri;: -. g«Mlli- 
 
 nesw, faith, love, patience, meekness; fight the 
 good fight of faith, lay hold on eternal life, &.c, 
 
 (.S.) He that striveth lawfully must be there- 
 fore very tempornte in all the goo<l and lawful 
 things of this life. And ever>' one that striveth 
 f«»r the miLHtrr}' is tem|>orate in all things; now 
 they do it to obtain a corniptible crown, but 
 we an incorruptible. Mi»st prnfi •».-.ors give 
 leave to the worhl and vanity of their hearts 
 to cltJMC with them and to hang about their 
 oecks, and make their striving to stand rather 
 In an outcrj* of words than a hearty labour 
 against the lusts and love of the world ami 
 their own corniptions; but this kind of striv- 
 ing is but a Infating of the air, and will come 
 t4» just notliiiisr at l.i.tt. 
 
 (4.) He that striveth lawfully maxt takrGod 
 and Christ along with him lo the work, other- 
 wise he will certaiidy Ir« undone : " Wh.Ti-!i»ttM 
 (saitl Taul) I also lalmur, striving :. 
 His working, which workrih in m- 
 And for the right |N*rfonning of this he mu«t 
 observe these fuUowing |>articulnnt : 
 
 (1.) He must take hee<l that he do not strive 
 about things or wonU to no I" " ;;i 
 
 not then Itc with him: "Off u 
 
 the ai»ostlii put tln-m in 
 
 ing tlujn btfore the Lm ; -t 
 
 about wonls to no profit, but to the subverting 
 of the hearers." But, alas! how manv f.r... 
 fessors in our days arc guilty of this tr.i 
 sion,wheirte religion stands chiefly, if n-.i "fiiy, 
 in a few unprofitable que>«tions and vain 
 wrariglings about wonls and things to no 
 profit, but to the destruction of the hearers! 
 
 (2.) lie must take heed that whiNl In- strives 
 against one sin he doi-s not harlMtur and shelt«r 
 another, or that whibtt he cries out against 
 other men's sins he does not countenance hb 
 own. 
 
 (M.) In the striving strive to Inlieve, strive 
 for the faith of the (lospel; for the nmre we 
 believe the (lospd and the reality u( the things 
 of the world to i-ome, with the more .stomach 
 and courage shall wu labour to poMtcM the 
 blessctlness. Let us lal>nur theref»»rv to enter 
 into that rest, lest any man fall after the same 
 example of unUdief. 
 
 (4.) As vc shouhl strive for and by faith, ao 
 we should strive by prayer, by fervent and 
 clFectual prayers. ' Oh the swaniis of our 
 pniyerless profensors ! What do they think of 
 themstdves? Surely the gate of heaven waa 
 heretolore as wide as in these our days, but 
 what striving by prayer w 
 (■hri'«tian-< for the thing ; 
 
 into this kingilom over that there is in liirae 
 latter days! 
 
 (fl.) We should also strive by mortifying our 
 members that are upon the earth : " I there- 
 fore, so nin. (said Tnul.) mt iiaUl I. not as one 
 that U-ats the air, i I iv 
 
 ami bring it into - r 
 
 means, when I pre- ■ xviH-i to 
 
 I mys*df should Ix- ■ \ " Itut .i - 
 
 is spoken princi|mlly to prnfcs»or» ; so I woold 
 be understoorl. 
 
 I citme now to the tliird question — namely, 
 liut u : . ? 
 
 A- (he thing for which 
 
 you are here exhorte«i u> strive, it is worth the 
 striving for; it t* f.-r ■>.• ]i-^* el, in i'.,r . mIl..)« 
 
728 
 
 BUNYAN'S COMPLETE WORKS. 
 
 heaven and an eternity of felicity there. How 
 w ill men that have before them a little honour, 
 a little profit, a little pleasure, strive ! I say 
 again, how will they strive for this ! Now 
 they do it for a corruptible crown, but we an 
 incorruptible. Mcthinks this word heaven 
 and .this eternal life ; what is there again, 
 either in heaven or earth, like them to pro- 
 voke a man to strive? 
 
 (2.) Strive, because otherwise the devil and 
 hell will assuredly have thee : " He goes about 
 like a roaring lion, seeking whom he may de- 
 vour." These fallen angels, they are always 
 watchful, diligent, unwearied; they are also 
 mighty, subtle, and malicious, seeking nothing 
 more than the damnation of thy soul. O thou 
 that art like the harmless dove, strive ! 
 
 (3.) Strive, because every lust strives and 
 wars against thy soul. The flesh lusteth 
 against the Spirit : " Dearly beloved, I beseech 
 you, (said Peter,) as strangers and pilgrims, 
 abstain from flcslily lusts, Avliich war against 
 the soul." It is a rare thing to see or find out 
 a Christian that indeed can bridle his lusts, 
 but no strange thing to see such professors that 
 are not only bridled, but saddled too, yea, and 
 ridden from lust to sin, from one vanity to 
 another, by the very devil himself, and the 
 corruptions of their hearts. 
 
 (4.) Strive, because thou hast a whole world 
 against thee. The world hateth thee if thou 
 art a Christian ; the men of the world hate 
 thee, the things of the world are snares for 
 thee, even thy bed and table, thy wife and 
 husband ; yea, thy most lawful enjoyments 
 have that in them that will certainly sink thy 
 soul to hell if thou dost not strive against the 
 snares that are in them. 
 
 The world will seek to keep thee out of 
 heaven with mocks, flouts, taunts, threaten- 
 ings, jails, gibbets, halters, burnings, and a 
 thousand deaths; therefore strive. Again, if 
 it cannot overcome thee with these, it will 
 flatter, promise, allure, entice, entreat, and use 
 a tliousand tricks on this hand to destroy Jhee; 
 and observe, many that have been stout against 
 the threats of the world have yet been over- 
 come with the bewitching flatteries of the 
 Bame. There ever was enmity between the 
 devil and the Church, and betwixt his seed and 
 her seed too ; Michael and his angels, and the 
 dragon and his angels, these make war con- 
 tinually. There hath been great desires and 
 endeavours among men to reconcile these two 
 in one—to wit, the seed of the serpent and the 
 seed of the woman— but it could never vet be 
 
 accomplished. The world says. They will 
 never come over to us; and we again say. By 
 God's grace we will never come over to them. 
 But the business hath not ended in words ; 
 both they and we have also added our endeav- 
 ours to make each other submit, but endeav- 
 ours have proved ineffectual too. They, for 
 their part, have devised all manner of cruel 
 torments to make us submit, as slaying with 
 the sword, stoning, sawing asunder, flames, 
 wild beasts, banishments, hunger, and a thou- 
 sand miseries. We again, on the other side, 
 have laboured by prayers and tears, by pa- 
 tience and long-suffering, by gentleness and 
 love, by sound doctrine and faithful witness- 
 bearing against their enormities, to bring them 
 over to us, but yet the enmity remains ; so that 
 they must conquer us or we must conquer them. 
 One side must be overcome, but the weapons 
 of our warfare are not carnal, but mighty 
 through God. 
 
 (5.) Strive, because there is nothing of 
 Christianity got by idleness : " Idleness clothes 
 a man with rags, and the vineyard of the 
 slothful is grown over with nettles." Pro- 
 fession that is not attended with spiritual la- 
 bour cannot bring the soul to heaven. The 
 fathers before us were not slothful in business, 
 but fervent in spirit, serving the Lord: 
 "Therefore be not slothful, but followers of 
 them who through faith and patience inherit 
 the promises." 
 
 " Strive to enter in." Metbinks the worda 
 at the first reading do intimate to us that the 
 Christian, in all that ever he does in this world, 
 should carefully heed and regard his soul — I 
 say, in all that ever he does. Many are for 
 their souls by fits and starts, but a Christian 
 indeed, in all his doings and designs which he 
 contriveth and manageth in this world, should 
 have a special eye to his own future and ever- 
 lasting good; in all his labours he should 
 strive to enter in : " Wisdom (Christ) is the 
 principal thing; therefore get wisdom, and iu 
 all thy gettings get understanding." Get 
 nothing if thou canst not get Christ and grace 
 and further hopes of heaven in thi^t getting; 
 get nothing with a bad conscience, with the 
 hazard of thy peace with God, and that in 
 getting it thou weakenest thy graces which 
 God hath given thee ; for this is not to 
 strive to enter in. Add grace to grace both 
 by religious and worldly duties, for so an en- 
 trance shall be ministered unto you abundantly 
 into the everlasting kingdom of our Lord and 
 Saviour Jesus Christ. Religious duties are 
 
THE STUAiT a. in:. 
 
 \< 
 
 not iho only striving timos ; ho tliat tliiiiks »o 
 i!» out. Tiiou mayt-jtl lu-lp thy faith and thy 
 hojK* in the godly iiiaiiugentent of thy calling, 
 and niuyot gt-t lartiier looting in eternal life, 
 !iy studying the glory uf God in all thy worldly 
 eMiuIoynurit. I am Hpeaking now to Chri**- 
 lians tiiat are ju^tifud freely by grace, and an» 
 encouraging, or ratlier coun.-elling, theni to 
 strive to enter in; fur there in an entering in 
 by faith and good conscience now, an well an 
 our entering in body and bouI hereafter; nml 
 I must add thai the more common it ist to thy 
 Houl to enter in now by failh, the more ntead- 
 fjut hope slialt thou have »if entering in here- 
 after in body and !>oul. 
 
 "t^lrive to enter in." IJy thcno words also 
 the Lord Jesus givelh sharp rebuke to those 
 prt>("ess<ir» that have not eternal glory, but other 
 U'mporal things in their eye, by all the bustle 
 that they make in the world about religion. 
 Some there be, what a stir tluy make, what a 
 noise and clamour with their notions and 
 forms, and yet perhaps all is for the loaves, 
 because they have eaten of tho loaves nnd are 
 tilled I They strive indeed to enter, but it is 
 not into heaven ; they find religion hath a gofnl 
 trade at the end of it, or they find that it is 
 the way to credit, repute, preterment, and the 
 like; and therefore they strive to enter into 
 these. Hut these have not the strait gate in 
 their eye. nor yet in themselves* have they love 
 to their |)oor and perishing souls; wherefore 
 this exhortation nippeth such by pretlicting of 
 their damnation. 
 
 "Strive to enter in." These wonLs also 
 •hurply rebuke them who content themselves 
 as the angel of the Church of Sardis did— to 
 rt'it, " To have a name to live, nnd bo dead" — 
 .>r as they of the Laodiceans, who took their 
 religion ujion trust, and were content with n 
 po«)r, w retched, lukewarm profession ; for such 
 as the»c do aPogether unlike to the exhorta- 
 tion in the text that says. Strive, and they sit 
 and sleep; that says. Strive to enter in, nnd 
 they content themselves with aprufcMioD that 
 Is never like to bring them thither. 
 
 "Strive to enter in." Further, these words 
 put us U(>on proving the truth of our grnceo 
 now; I say, they put us u|M>n the pri>of of the 
 truth of them now ; for if the strait gate be 
 tho gate of heaven, nnd yet we are to strive to 
 enter into it now, even while we live and be- 
 fore we come thither, then doubtlcM t'hrist 
 means by thus exhortation that we should u<e 
 lawl'ul means to prove our graces in this world 
 whether thej will stand in the day of judg- 
 
 ment or not. 8lrtvo to enter in ; pet thui>e 
 gnice* now that will prove true graces then, 
 nnd therefore try ihem you have, and if upon 
 trial they prove not right, ca»: them away and 
 cry for better, li'sl they citil thee away when 
 better are not to be had. " lluy of me gold 
 tried in the fire;" buy of mu failh and grace 
 that will Htand in the ju«lgineut: Mrive for 
 that faith, buy of me that grnc<>. atid also 
 white niiment, that thou may(<«i be clothed, 
 that the shaniu of tli> . .. wi doth nuC 
 
 np|H>ar. and anoint thi ii lyesalve. 
 
 that thou mayest s«e. Mii.d )ou thi* advice; 
 this is right striving to enter in. 
 
 Ihit yt)U will say. How nhould we try oui 
 graces? Would you have us run into lempla> 
 tion to tr)- if they bo sound or rotten? 
 
 Aitstcer. You neeil imt run into trials. God 
 hath ordained that enough of them shall over- 
 take thee t<i prove thy graces either rotten or 
 sound before the day of thy ihath. SutUeient 
 to the day is the evil thereof if thou h{L«t but a 
 sulliciency of grace to withstand. I mxy, thou 
 shalt have trials enough overtake lUvv to provo 
 thy graces !M)und or rotten. Thou innyest, there- 
 fore, if Gotl shall help thee, see how it is like 
 to go with thee before thou giH*sl out of thia 
 World — to wit, whether thy graces lie such aa 
 will carry thee in at the gates of heaven or no. 
 
 J Jut how should we try our graces now? 
 
 Aii«urr. How doat thou find them in oul- 
 ward trials? How dtnt thou fin<i thvM^lf in 
 the inward workings of sin? How d<nl thou 
 find thys4-lf under the ntunt high onjuyment 
 of grace in this Worhl? 
 
 But what do you mean by thcae thre* 
 questions? 
 
 Anntrr. I mean graces show thomsclvea at 
 these their seajtotui whether they be rotten 4>r 
 sound. 
 
 How do they show themselves to be true 
 under the first of these? 
 
 An^trrr. lly mistrusting our own suffieienej ; 
 by crying to Gt>d for help; by desiring rather 
 to die than to bring any dishonour lo tb« 
 name of (iod; and by counting that if (iud be 
 honoured in the trial thou hast gained mora 
 than all the world couli 
 
 How do they show : < to be tram 
 
 under the second ? 
 
 Ait'wrr. liy mourning, and con;., "iii^*, and 
 striving, and praying against them ; bj not 
 being content, -' ' * th«»u have h raven, if 
 they live ami ; by counting of hi4i< 
 
 nr*» th<- in the world; and bj 
 
 dying to . r UCo. 
 
730 
 
 BUNYAN'S COMPLETE WORKS. 
 
 How do tbey show themselves to be true 
 uuder the third? 
 
 Answer. By prizing the true graces above all 
 the world ; by praying heartily that God will 
 give thee more ; by not being content with all 
 the grace thou canst be capable of enjoying 
 on this side heaven and glory. 
 
 "Strive to enter in." The reason why 
 Christ added these words, "to enter in," is 
 obvious— to wit, because there is no true and 
 husting happiness on this side heaven ; I say, 
 uone that is both true and lasting— I mean, as 
 to our sense and feeling, as there shall ; here 
 have we no continuing city, but we seek one 
 to come. The heaven is within — strive there- 
 fore to enter in ; the glory is within — strive 
 therefore to enter ih ; the Mount Sion is with- 
 in — strive tlierefore to enter in ; the heavenly 
 Jerusalem is within — strive therefore to enter 
 in ; angels and saints are within — strive there- 
 fore to enter in ; and, to make up all, the God 
 and Father of our Lord Jesus Christ, and that 
 glorious Redeemer, are within — strive there- 
 fore to enter in. 
 
 " Strive to enter in ;" for without are dogs, 
 Borcerers, whoremongers, and murderers, and 
 idolaters, and whosoever loveth and maketh a 
 lie. Without are also the devils, and hell, 
 and death, and all damned souls ; without is 
 howling, weeping, wailing, and gnashing of 
 teeth ; yea, without are all the miseries, sor- 
 rows, and plagues that an infinite God can in 
 justice and power inflict upon an evil and 
 wicked generation : " Strive therefore to enter 
 in at the strait gate." 
 
 "Strive to enter in at the strait gate, for 
 many, I say unto you, will seek to enter in, 
 and sliall not be able." 
 
 4. We are now come to the motive which 
 our Lord urges to enforce his exhortation. 
 
 He told us before that the gate was strait ; 
 he also exhorted us to strive to enter in there- 
 at, or to get those things now that will fur- 
 ther our entrance then, and to set ourselves 
 against those things that will hinder our en- 
 tering in. 
 
 In this motive there are five things to be 
 minded: 
 
 (L) That there will be a disappointment to 
 some at the day of judgment; they will seek 
 to enter in, and shall not be able. 
 
 (2.) That not a few, but many, will meet 
 with this disappointment; "for many will 
 tieek to enter in, and shall not be able." 
 
 (3.) This doctrine of the miscarriage of 
 many then, it standeth upon the validity of 
 
 the word of Christ: "For many, I say, will 
 seek to enter in, and shall not be able." 
 
 (4.) Professors shall make a great heap 
 among the many that shall fall short of 
 heaven : " For many, I say unto you, will seek 
 to enter in, and shall not be able." 
 
 (5.) Where grace and striving are wanting 
 now, seeking and contending to enter in will 
 be unprofitable then : "For many, I say unto 
 you, will seek to enter in, and shall not be 
 able." 
 
 But I will proceed in my former method - 
 to wit, to open the words unto you. 
 
 "For many," &c. If he had said. For 
 some will fall short, it had been a sentence 
 to be minded; if he had said. For some that 
 seek will fall short, it had been very awaken- 
 ing; but when he saith. Many, many, will 
 fall short, yea, many among professors will 
 fall short, this is not only awakening, but 
 dreadful. 
 
 " For many," &c. I find this word many 
 variously applied in Scripture. 
 
 (1.) Sometimes it intendeth the open pro- 
 fane, the wicked and ungodly world, as where 
 Christ saith, " Wide is the gate and broad is 
 the way that leadeth to destruction, and many 
 there be that go in thereat." I say by the 
 many here he intends those chiefly that go on 
 in the broad way of sin and profaneness, bear- 
 ing the tokens of their damnation in their 
 foreheads, those whose daily practice pro- 
 claims " that their feet go down to death^and 
 their steps take hold of hell." 
 
 (2.) Sometimes this word mamj intendeth 
 those that cleave to the peojile of God de- 
 ceitfully and in hypocrisy, or as Daniel hath 
 it, " Many shall cleave unto the Church with 
 flatteries." The word many in this text in- 
 cludeth all those who feign themselves better 
 than they are in religion ; it includeth, I say, 
 those that have religion only for an holiday 
 suit, to set them out at certain times and when 
 they come among suitable company. 
 
 (3.) Sometimes this word many intendeth 
 them that apostatize from Christ, such as for 
 a while believe and in time of temjjtation fall 
 away, as John saith of some of Christ's disci- 
 ples: "From that time many of his disciples 
 went back, and walked no more with him." 
 
 (4.) Sometimes this word many intendeth 
 them that make a great noise and do many 
 great things in the Church, and yet want saving 
 grace: "Many (saith Christ) will say unto me 
 in tl):it day, Lord, Lord, have we not proj)he- 
 sied iu tiiy name, and in thy name cast oul 
 
THE STRAIT GATE. 
 
 r3i 
 
 devils, and in lay numo done many wonderful 
 •^ork.s?" Murk, there will be many of tlui*e. 
 
 (5.) Sometimes thin word mamj intendeth 
 those poor, i^^norant, deluded «ou1.h thai are 
 k'd away with every wind of dtn-trine, iIikjk' 
 wlio are caujrht with the eunnin^ and eraftv 
 dertiver wi>o lieth in wait to ln'guile un^taliU- 
 bonis : " And many ithttll follow iheir |H*rnii-iouH 
 ways, by rca^>n of whom th<> u 'v "( truth 
 Bhall 1m? evil Kpoken of." 
 
 (6.) Simetimes thi.-f wonl f/i r/y iiii iudi-th 
 all the world, pood and bad: "And many nf 
 them that sleep in thuyu«t of the earth ohall 
 awake, «<»nie to everhwtinp life and mmie to 
 everlasting sthame and conti-mpt." 
 
 (7.) La-Htly. Sometimen tliis word ma/iy in- 
 tendeth the good only, '* even them that Hhall 
 Ih' saveil." 
 
 Since then that the won! is so variously ap- 
 plitnl, let us itiquire how it must be taken in 
 tlie text. .\nd— 
 
 (1.) It must not be applied to the sincerely 
 ^'-Klly, for they shall never perish. (2.) It 
 i>nnnot be applied to all the world, for then no 
 flesh should be save*!. (3.) Neither is it ap- 
 plie<l to the open profane only, for then the 
 hy[MHTite is by it exclude*!. (4.) Hut by the 
 numy in the text our Lord intendetl in spi-eial 
 the professor — the proft-?«s<ir, I s.iy, how hiph 
 soever he seems to be now, that shall be found 
 without savin;; grace in the day of judgment. 
 
 Now th.it the professor is in «|>ecial intemUxl 
 ii^his text, consider: So soon as the Lord had 
 sail], " Many will seek to enter in, and shall 
 not be able," he pointeth, as with his finpcr, 
 at the many that then he in «|>ecial intendtth 
 — to wit, them among whom he had taught; 
 ' lem that had eiit and drunken in his pre*- 
 ence ; them that had propht'^ie*! and east out 
 devils iti his name, and in his name had done 
 many wonderful works. These arc the many 
 intendeil by the Lord in this text, though 
 otlicrs also are inchnli-d umler the sentence of 
 damnation by his word in other placesi. " For 
 many," &c. Matthew saith concerning tbi« 
 strait gat>- that there arc but few that find it. 
 Ittit it s.i'ius the cost^iways in my text did find 
 it, for you r^d that thry knocked at it and 
 crietl, " Ix»rd, ojx-n unto im," 
 
 S>, then, the nu^aning may srem tf> U* this : 
 many of the few that find it will seek to enter 
 in. and shall not be able. I find at the day of 
 judgment some will be crying to the rocks to 
 cover them, and some at the eatv* of heaven 
 for entrance. Supp«*»e tb 
 the rocks to cover them i. 
 
 acience will not aofler them once to look God 
 in the face, because they are fallen under 
 pres«'nt guilt ami the dreadful fi-an of the 
 wrath of the Lamb, and that th<«»e that t»tand 
 cryio? at thf j.vite of heaven are those Hhi»« 
 ' ■ out to the la»t, even th<Me 
 
 ^* ' will enable them to contend 
 
 even with Jeitus Chrint for eotnuic»~them, I 
 s;iy, that will have prtjfemtion, canting out of 
 devila, and many wonderful works to pleail. 
 Of thia sort are the many in my text: " Kor 
 many, I say unto yon will iw-rk to enter in, 
 and shall r; r many." Ac 
 
 (Viuld we t " of the timca 
 
 with the everlasting word of (iot|, thin dotv 
 trine would more cnisily apiM*ar to the childrm 
 of men. How few among the uuinv, yea, 
 among the swarms of ; ' " >rt to 
 
 make conscience of t\.. thia 
 
 world and to study hiit ^lorv attKiug tiic ehil- 
 firen of men! How few, I say, have bin name 
 lie nearer their hearts than their own carnal 
 concerns ! Nay, do not many make his word 
 and his name and his ways a stalking-horw> to 
 their own worldly ad\ " i ' "- for 
 
 faith, g«H«i coiijicienct .laJ, 
 
 humility, heavenly-ni iita, 
 
 to eneinit-s, and for • •, io 
 
 word, and life to his will ; but when> is it? 
 
 " Kor many, I say unto you." Thetie Uttet 
 words carry in them a double argument to 
 prove the truth ass4>rted before : First, in that 
 he directly [Miinteth at his (,A\f,wr*- "I tmy 
 unto you." Many, I vou 
 
 that are my disciplen, ; jnd 
 
 drunk in my pre»4'nce. 1 know tiial sonirtimea 
 Christ hath directed his spiTch to his disci plea, 
 not so much upon their accounts oa u^mn the 
 accounts of others, but here it is not •<>; there- 
 fore I say unto you in this placf it immrtli- 
 ately concer- "I say 
 
 unto you, Vi iioat.and 
 
 to knock, saying. Lord, Loni, o|>en to u«, and 
 he shall answer and say unto yuu, I know yea 
 not whence you are; then shall ye begin to 
 •ay. We have eat and drunk in •' tu-e, 
 
 and thou haat taught in our p' he 
 
 shall xay, I t- voa 
 
 are;de|iart li 'y;*' 
 
 it is you, you, you that I nx-an. " 1 sat unto 
 you." It ia common with a prcf« — r ? rw.ple, 
 when they bear a smart and a t ' *«t- 
 
 mon, to say. Now ? .\ . i ' 'he 
 
 drunkani. the sw a*, 
 
 •y 
 
 • ay. 
 
732 
 
 BUNYAN'S COMPLETE WORKS. 
 
 There is spiritual drunkenness, spiritual adul- 
 tery, and a man may be a liar that calls God 
 his' Father when he is not, or that calls him- 
 aelf a Christian and is not. Wherefore per- 
 haps all these thunders and lightnings in this 
 terrible sermon may more concern thee than 
 thou art aware of: "I say unto you"— unto 
 you, professors, may be the application of all 
 this thunder. 
 
 But I shall show you why the poor, carnal, 
 ignorant world miss of heaven, and then why 
 the knowing professors miss of it also. 
 
 1. The poor, carnal, ignorant world miss of 
 heaven even because they love their sins and 
 cannot part with them: "Men love darkness 
 rather than light, because their deeds are evil." 
 The poor ignorant world miss of heaven be- 
 cause they are enemies in their minds to God, 
 his word, and holiness; they must be all 
 damned who take pleasure in unrighteousness. 
 The poor ignorant world miss of heaven be- 
 cause they stop their ears against convictions 
 and refuse to come when God calls : " Because 
 I have called and ye refused, I have stretched 
 out my hand, and no man regarded, but have 
 set at naught all my counsels, and would none 
 of my reproofs, I also will laugh at your ca- 
 lamities, and mock when your fear cometli as 
 desolation, and your destruction like a whirl- 
 wind, when distress and anguish cometh upon 
 you ; then shall you call upon me, but I will 
 not answer ; they shall seek me early, but shall 
 not find me." 
 
 2. The poor i^orant world miss of heaven 
 because the God of this world hath blinded 
 their eyes, that they can neither see the evil 
 and damnable state they are in at present, nor 
 the way to get out of it ; neither do they see 
 the beauty of Jesus Christ, nor how willing he 
 is to save poor sinners. 
 
 3. The poor ignorant world miss of heaven 
 because they put off and defer coming to 
 Christ until the time of God's patience and 
 grace is over. Some indeed are resolved never 
 to come, but some again say, We will come 
 hereafter, and so it comes to pass that because 
 God called and they did not hear, so they shall 
 cry and I will not hear, saith the Lord. 
 
 4. The poor ignorant world miss of heaven 
 because they have false apprehensions of God's 
 mercy. They say in their hearts, We shall 
 have peace, though we walk in the imagination 
 of our heart, to add drunkenness to thirst. 
 But what saith the word? — ''The Lord will 
 not spare him ; but then the anger of the Lord 
 and his jealousy shall smoke against that man, 
 
 and all the curses that are written in this book 
 shall be upon him, and God shall blot out his 
 name from under heaven." 
 
 5. The poor ignorant world miss of heaven 
 because they make light of the Gospel that of- 
 fereth mercy to them freely, and because they 
 lean upon their own good meanings,, and think- 
 ings, and doings. 
 
 6. The poor carnal world miss of heaven be- 
 cause by unbelief, which reigns in them, they 
 are kept for ever from being clothed with 
 Christ's righteousness and from washing in his 
 blood, without which there is neither remission 
 of sin nor justification. But to pass these till 
 anon. 
 
 I come, in the nest place, to show you some 
 reasons why professors fall short of heaven. 
 
 First. In the general, they rest in things 
 below special grace, as in awakenings that are 
 not special, in repentance that is not special, 
 &c. ; and a little to run a parallel betwixt the 
 one and the other, that, if God will, you may 
 see and escape : 
 
 1. Have they that shall be saved awakenings 
 about their state by nature? So have they 
 that shall be damned. They that never go to 
 heaven may see much of sin and of the wrath 
 of God due thereto. This had Cain and Judas, 
 and yet they came short of the kingdom. The 
 saved have convictions in order to their eter- 
 nal life, but the others' convictions are not so. 
 The convictions of the one do drive them sin- 
 cerely to Christ; the convictions of the other 
 do drive them to the law, and the law to des- 
 peration at last. 
 
 2. There is a repentance that will not save — 
 a repentance to be repented of, and a repent- 
 ance to salvation, not to be repented of. Yet 
 so great a similitude and likeness there is be- 
 twixt the one and the other that most times 
 the wrong is taken for the right, and through 
 this mistake professors perish. 
 
 As, (1.) In saving repentance there will be 
 an acknowledgment of sin, and one that hath 
 the other repentance may acknowledge his sins 
 also. (2.) In saving repentance there is a cry- 
 ing out under sin, but one that hath the other 
 repentance may cry out under sin also. (3.) 
 In saving repentance there will be humiliation 
 for sin, and one that hath the other repentance 
 may humble himself also. (4.) Saving repent- 
 ance is attended Avith self-loathing, but he that 
 hath the other repentance may have loathing 
 of sin too : a loathing of sin because it is sin, 
 that he cannot have, but a loathing of 5:n be- 
 c?.use it is ofiensive to him, that he may have- 
 
THE STRAIT GATE. 
 
 733 
 
 rJic iloj» (loth not loathe that which troubleth 
 his stDinacli because il in tlierc, hut bi-causo it 
 troulileth hitn ; when it hti3 done troubling of 
 him he can turn to it again and lick it up lui 
 before it troubk'd him. (5.) .Savin}» re|K-nl- 
 aiice is attended willi prayers and tears, but he 
 that hath none hut the otiier repentance may 
 have prayers and tears also. (G.) In saviiij; 
 rt p'Mitance there is fear and reverence «)f the 
 w</rd and ministers that brin^ it, but tliis may 
 be aNo «here there is none but the repentance 
 that is not suvinp, for Ilerml feannl John, 
 knowinji; that he wzis a just man and holy, and 
 observed hinj; when lie iieard him lu* did 
 many thiiijjt, and Iieard liim jrhidly. (7.) Sav- 
 inij repentance makes a man's lu-art very ten- 
 der of di>ini» anything; against tlie wnrd of (mkI, 
 but Itataam could wiy, " If Iblak would (jive 
 me his house full of silver ami gold, I cannot 
 go beyond the word of the I^ord." 
 
 Hehold, then, how far a man may po in re- 
 pentance, anl yet be short of that which is 
 called " repentance unto salvation, not to be 
 repented of:" 1. He may be awakened; 2. lie 
 may acknowledge his sin; 3. lie may cry out 
 under the burden of sin ; 4. He may have hu- 
 mility for it; 5. He may loathe it; 6. May 
 have prayers anti tears against it ; 7. May de- 
 liirht to «lo many things of (tod ; S. May bo 
 afraitl of tiinning against him ; and after all 
 tliis may jn^rish for warU of saving rejwnl- 
 an cc. 
 
 Secondly. Have they that ithall be navetl 
 fa*itli? Why, they that shall not Ik' save<l may 
 have faith also; yea, a faith in many things so 
 like thi- f.iith that saveth that they can hardly 
 b.' ili'tlii/uis'.ieil, (thfiugh they differ both in 
 root and branch.) To come to particulars: 
 
 1. Saving faith hath Christ for its object, and 
 B'l may the faith ha%'c that iit not Having. 
 Tho5*c ver)' Jews of whom it in said they 1k*- 
 lievcl on Christ, Christ tells them, and that 
 after their iM-lieving, " Yo arc of your father 
 tiic devil, and the lusts of your father ye^ill 
 do." 2. Sjiving faith is wn»n:;ht by the wonl 
 of Owl and so may the faith l*c that is not 
 leiring. 3. Saving faith looks for justification 
 with<..ul works, and so may a faith do that is 
 not saving. 4. Saving faith mill sanctify and 
 purify the heart, and a faith tl 
 niav work a man o IT from the j 
 worlij, as it did Jutla", l>cmas, and «>ti>er^. 6. 
 Saving faith will give a man tastes of the world 
 to ctixnc, and also joy by them tastcn, and ao 
 will the faith do that is not saving. 6. Saving 
 ixxXh will help a man, if called thereto, to give 
 
 his body to bo burned for his religion, and so 
 will the faith d<> that is not living. 7. Saving 
 faith will help a man tu look fur an inheritance 
 in the world to come, and that may tho Hiith 
 do that is not saving: " All those virgint t<Mik 
 their lam|M and went forth to mei-t the biid«>- 
 groom." 8. S.ixing faith will not only make a 
 man ltK>k for, but prepare to me«-t, the brid»- 
 griK>ni, and no may the faith do that in not sav- 
 ing : " Then all these virgins anwe and trimmed 
 their lanifw." U. Saving faith will makd a 
 man look for an intcn-Mt in the kingdom of 
 hciiven with contldence, anil the faith that la 
 not saving will even demanil rntram-e of tb« 
 Lord: "Lord, Lord, npt-n unto us." lo. H«t- 
 ing faith will have gooti works follow it into 
 heaven, and the faith that is not saving maj 
 have great works follow il as far as to heareo- 
 gatcs : " LortI, have wc not prophesied in tbj 
 name, and in thy name cast out devils, and id 
 thy name done wondrous works?" 
 
 Now, then, if the faith that is nut saving 
 nuiy have Christ for its object, be wrought 
 by the word, h>ok for justification without 
 works, work men od' from the iMillutioiu of 
 the world, and give men tastca of and joy lo 
 the things of another world— I say again, if 
 it will help a man to burn for his ju<l^-iiient, 
 and to look fur an inheritance in another 
 world, yet if it will ke4>p a man to pre|«r« 
 for it, claim interi>^t in it, and if it can carry 
 great works, many great and glorious worka, 
 OS fur aa heaven-gates, then no man'el \i 
 abundance of |>eoplc take this faith for the 
 saving faith, and so fall short of heaven there- 
 by. Alif, friend* I there are but few that rao 
 PHmIucc such for re|Kntance; and such faith, 
 as yet you see, I have provetl oven reprolmteo 
 have had in sevenil ages of the Church. IJul — 
 
 Thirdly. They that go to heaven are a pray- 
 ii^ |>cople, but a man may pray that shall not 
 be savwl. Pray ! he may pniy daily ; yea, ho 
 
 I JUvtKO, 
 
 to(;od: 
 
 it w«-rr, cov«r 
 
 w it!i \\< > l'i:i< 
 
 may ank of (Jo<l the on! 
 and ntay take delight in a; 
 nay, further, such s<ni 
 the altar of the I>>rd 
 and crk-ing out. 
 
 Fourthly. I>o(i<hi ^ p..]. it- ^i.j. i..., i.. .! 
 They that are not his ftcople may keep fa«l> 
 also, nt ' a week . 
 
 "The i ••• with 
 
 himself: itod, I 'm 
 
 other men are. e \ ' r«-r«, 
 
 or even aa this puhlicAn ; I fast twice • week, 
 I giro tithe* of all that I (x^MwrMu" I mighl 
 enlarge U{ton thing*, but I inleod bol ■ lilllo 
 
734 
 
 BUNTAN'S COMPLETE WORKS. 
 
 book. I do not question but many Balaamites 
 will appear before the judgment-seat to con- 
 demnation—men that liave had visions of God, 
 and that knew the knowledge of the Most 
 High ; men that have had the Spirit of God 
 come upon them, and that have by that been 
 made other men; yet these shall go to the 
 generations of their fathers, they shall never 
 see light. 
 
 J read of some men whose excellency in re- 
 ligion mounts up to the heavens, and their 
 Leads reach unto the clouds, who yet shall 
 perish for ever like their own dung, and he 
 that in this world hath seen them shall say at 
 the judgment. Where are they? There will 
 be many a one that were gallant professors in 
 this world wanting among the saved in the day 
 of Christ's coming; yea, many whose damna- 
 tion \va.s never dreamed of. Which of the twelve 
 ever thought that Judas would have proved a 
 devil ? Nay, when Christ suggested that one 
 among them was naught, they each were more 
 afniid of themselves than of him. Who ques- 
 tioned the salvation of the foolish virgins? 
 The wise ones did not; they gave them the 
 privilege of communion with themselves. The 
 discerning of the heart and the infallible proof 
 of the truth of saving grace is reserved to the 
 judgment of Jesus Christ at his coming; the 
 Church and bast of saints sometimes hit and 
 sometimes miss in their judgments about this 
 matter; and the cause of our missing in our 
 judgment is — 1. Partly, because we cannot in- 
 fallibly, at all times, distinguish grace that 
 eaveth from that which doth but appear to do 
 60. 2. Partly also because some men have the 
 art to give right names to wrong things. 3. 
 And partly because we, being commanded to 
 receive him that is weak, are afraid to exclude 
 the least Christian, by which means hypocrites 
 creep into the churclies; but what saith the 
 Scripture?— "I the Lord search the heart, I 
 try the reins." And again, "All the churches 
 shall knoy that I am He that searches the 
 reins and hearts, and I will give to every one 
 of ycni according to your works." To this 
 Searcher of hearts is the time of infallible dis- 
 cerning reserved, and then you shall see how 
 far grace tiiat is not saving hath gone, and also 
 how few will be saved indeed. The Lord 
 awaken poor sinners by these warnings and 
 cautions I 
 
 I come now to make some brief use and ap- 
 plication of the whole; and my first word 
 ehall be to the open profane. Poor sinner, 
 thou readest here that but a few will be saved 
 
 — that many that expect heaven will go with- 
 out heaven. What say est thou to this, poor 
 sinner? Let me say it over again. There are 
 but few to be saved, but very i'aw ; let me add, 
 but few professors, but few eminent professors. 
 What sayest thou now, sinner? If judgment 
 begins at the house of God, what will the end 
 of them be that obey not the Gospel of God? 
 This is Peter's question : canst thou answer it, 
 sinner? Yea, I say again, if judgment must 
 begin at them, will it not make thee think, 
 What shall become of me? And I add, when 
 thou shalt see the stars of heaven to tumble 
 down to hell, canst thou think that such a 
 muck-heap of sin as thou art shall be lifted up 
 to heaven ? Peter asks thee another question — 
 to wit: "If the righteous scarcely be saved, 
 where shall the ungodly and sinners appear?" 
 Canst thou answer this question, sinner ? Stand 
 among the righteous thou mayestnot: "The 
 ungodly shall not stand in the judgment, nor 
 sinners in the congregation of the righteous." 
 Stand among the wicked thou then wilt not 
 dare to do: where wilt thou ai^pear, sinner? 
 To stand among the hypocrites will avail thee 
 nothing: "The hypocrite shall not come be- 
 fore him" — that is, with acceptance — " but shall 
 perish." Because it concerns thee much, let 
 me over with it again. When thou shalt see 
 less sinners than thou art bound up by angels 
 in bundles to burn them, where wilt thou ap- 
 pear, sinner? Thou may est ^yish thyself 
 another man, but that will not help thee, sin- 
 ner; thou mayest wish. Would I had been 
 converted in time ! but that will not help thee 
 neither. And if, like the wife of Jeroboam, 
 thou should feign thyself to be "another wo- 
 man, the Prophet, the Lord Jesus, would soon 
 find thee out. What wilt thou do, poor sin- 
 ner ? Heavy tidings, heavy tidings, will attend 
 theeexcejjt thou repent, poor sinner ! Oh the 
 dreadful state of a poor sinner, of an open 
 profane sinner! Everybody that hath but 
 comfnon sense knows that this man is in the 
 broad way to death, yet he laughs at his own 
 damnation. 
 
 Shall I come to particulars with thee? 
 
 1. Poor unclean sinner, the harlot's house is 
 the way to hell, going down to the chambers 
 of death. 
 
 2. Poor swearing and thievish sinner, God 
 hath prepared the curse that every one thai, 
 stealeth shall be cut off as on this side, accord- 
 ing to it; and every one that sweareth shall be 
 cut ofl" on that side, according to it. 
 
 3. Poor drunken sinner, what shall I say to 
 
THE STEAIT GATE. 
 
 '35 
 
 thee? "Woe to the drunkards of Kphraim, [ 
 ViHi to tliciii that urc mighty to driitk wine, 
 end uit-n of strong drink! they ahull luit iu- 
 litrit the kingdom of heuvcu." 
 
 i. Poor covetouii, worUlly man, Gotl's word 
 p.i. .s"(hat the cuvetoUit the Lord abhorn-th; 
 that the covet«>Utt man Is an idolater ; and that 
 tlie covetous lihull not iuhcrit the kingdom of 
 God." 
 
 5. And thou, liar, what wilt thou do? "Alt 
 liars Mhall havo their |uirt in the lake that 
 bunieth with fire and brimstone." 
 
 1 shall not enlarge: poor dinner, let no man 
 deceive thee, for bi-eause of thest- things cumeth 
 the wrath of (iimI u|x>n the children of di»obe- 
 dience. I will therefore give thee a short cidl 
 and so leave thee. 
 
 dinner, awake; yea, I sjiy unto thee. Awake! 
 Sin lieth at thy door, and Cioil's axe lieth at 
 Uiy root, and hell-fire is right underneath thec; 
 I saiy again. Awake! " Kvery tree therefore 
 that bringeth not forth grxnl fruit Ls hewn 
 down and ca.st into the tire." 
 
 i'oor sinner, awake! Kternity is coming, 
 and his ^^ou: they are both coining to judge 
 Uie world. Awake! art yet asleep, \y(H)T sin- 
 ner? Let uic M:t the trum|>et to thine ear 
 once again. The heavens will be shortK- on a 
 burning tlame, the earth and the works thereof 
 •hull Ik- burnt^l up, and then wickitl men xhull 
 go int«> iK'rdition: do«>t thou hear thi-. 
 Hark again! The sweet morsi*ls of - 
 then be UeU and gone, and tho bitter, burning 
 fruits of them only left. 
 
 What snyent thou now, sinner? Canst thou 
 ii:. ' ' *ie? will the wrath of CJod be a 
 pi' . tp thy tiiste? This must Im- thine 
 
 r, iLi • "■» meat and • : 
 
 1 will yet pr(>|H)untl 
 qui-stion, and then for iitt« lime leave ihee: 
 "Con ihiiie heart endure or can thine hands 
 be strong in the day tliat I thall deal with 
 thee, saith the Lord?" What sayent thou? 
 wilt thou answer this qiievtion now or m^\t 
 thoH t;i' do it? <'r 
 
 perute .. .ro all? A 
 
 text in thine car to keep it o|K'n, and to the 
 Lortl havo mercy upon Ihec: "Upon the 
 wicked »haU the Lord rain toam, firo and 
 br° itid an horrible tempest; this vhall 
 
 b« n of their eup," 
 
 -I I* to t 
 ar . con<i rn 
 
 we know not as yet whether tli 
 
 ki)d awakenings will end in con. 
 
 * veral things I shall say to you, both to 
 
 further your convictions and to caution )ou 
 front staying ajiy where beluw or sliuti uf smv- 
 ing grace, 
 
 1. Itcineniber tliat but fi-w shall br saved, 
 and if (iod should count thee worthy to be 
 one of that few, what a uirrcy nould that bo' 
 2. Ite thankful therefore for cuuviction*; con- 
 version U-giiM at • ;.h all con- 
 viction doth not • n. It ii a 
 great mt-r« y to In* ■ .e ore sto- 
 litrs and tlral we : r; count it 
 therefore a mercy; and that thy convictioof 
 may end in conrcmion, do thou — 
 
 1. Take heed of stidine of them: it la the 
 way of jHHir m' iis 
 
 at thing* that . y 
 
 use to «hun the n' .^ud to 
 
 check a coiivincin. i poor 
 
 sinners are much like to tlic wanton boy tliat 
 stands at the maid's elbow to blow uut her 
 candle as fast as she lights it at the firr. Con- 
 vinccfl sinner, (iod lighteth thy mndte, and 
 tliou putti>st it out; (imI lighu it ii/nin, nnd 
 thou putti>!«t it «>nl, ("yea, h< ^ i!« 
 
 of the wickitl put out!") At. .th 
 
 he will I'ght thy candle no more; and iben, 
 like the Egyptians, you dwell ^11 yuur days in 
 darkncMi, and never sec light more but by th« 
 li^'ht of hell-fire; wheri ;' ' ' : J, 
 
 and if he awakens thy < : it 
 
 I ■ I) 
 
 ..•I 
 stumble U|Min tiiedurk i. . •' turn 
 
 your convictions into tin .. •;. ai.I 
 
 make them grosa darkneM." 
 
 I. lie willing to see the w r i ■ i tv.y c :i'ii- 
 tinn ; it is iM-tter to »c«< it h« re thuii in hrll, for 
 
 • re. i 
 
 
 Arr for 
 
 great ones, and tiiey again \ 
 
 - ■. r u|Min which (iutl's v. 
 
 may thy latter end i 
 
 i'>r 
 
 w; 
 
 - ..u) thy 
 
 r,d 
 
 . d 
 
 
 ro 
 
 
 !•» 
 
 thcc to • 
 of the 1 
 destroy t 
 
 )'l« 
 •a 
 
 ^ ii '..'ia» 
 
 I walkcth with wise men shall bo wise, but • 
 
736 
 
 BUNYAN'S COMPLETE WORKS. 
 
 companion of fools shall be destroyed." G. 
 Give tliyself much to the word, and prayer, 
 and good conference. 7. Labour to see the sin 
 that cloavoth to the best of thy performances, 
 and know that all is nothing if thou art not 
 found in Jesus Christ. 8. Keep in remem- 
 brance that God's eye is upon thy heart and 
 upon all thy ways: "Can any hide himself in 
 Becret jdaccs that I should not see him? saith 
 the Lord ; do not I fill heaven and earth ? saith 
 the Lord." 9. Be often meditating upon death 
 and judgment. 10. Be often thinking what a 
 drc-adfiil end sinners that have neglected Christ 
 will make at that day of death and judgment. 
 IL Put thyself often, in thy thoughts, before 
 Christ's judgment-seat in thy sins, and con- 
 sider witli thyself, Were I now before my 
 Judge how should I look, how should I shake 
 and tremble! 12. Be often thinking of them 
 that are now in hell past all mercy : I say, be 
 often thinking of them, thus: 
 
 1. They were once in the world, as I now 
 am. 2. They once took delight in sin, as I 
 have done. 3. They once neglected repent- 
 ance, a-s Satan would have me do. 4. But 
 now tiiey are gone, now they are i'ii hell, now 
 the i)it hath shut her mouth upon them. 
 
 Thou mayest also double thy thoughts of the 
 damned, thus : 
 
 1. If these jioor crea/ures were in the world 
 again, would they sin as they did before? 
 would they neglect sahation as they did be- 
 fore? 2. If they had sermons, as I have; if. 
 they had the J5ible, as I have; if they had 
 good company, as I have, — yea, if they had a 
 day of grace, as I have, would they neglect it 
 as they did before ? Sinner, couldst thou soberly 
 think of these things, they might help (God 
 blessing them) to awaken thee, and to keep 
 thee awake to repentance — to the repentance 
 that is to salvation, never to be repented of. 
 
 Objection. But you have said. Few shall be 
 saved, and some that go a great way yet are 
 not saved. At this therefore I am even dis- 
 couraged and awakened : I think I had as good 
 go no further; I am indeed under conviction, 
 but I may perish, and if I go on in my sins I 
 can but perish ; and it is ten, twenty, an hun- 
 dred to one if I be saved should I be never so 
 earnest for heaven. 
 
 Aniiwer. That few will be saved must needs 
 be a truth, for Christ hath said it; that many 
 go far and come short of heaven is as true, 
 being testified by the same hand; but what 
 then? Why, then had I as good never seek. 
 Who told thee so? Must nobody seek because 
 
 few are saved? This is just contrary to the 
 text, that bids us therefore strive, strive to 
 enter in, because the gate is strait, and because 
 many will seek to enter in, and shall not be 
 able. But why go back again, seeing that is 
 the next way to hell? Never go over hedge 
 and ditch to hell. If I must needs go thither, 
 I will go the farthest way about. But who can 
 tell, though there should not be saved so many 
 as there shall, but thou mayest be one of that 
 few? They that miss of life perish because 
 they will not let go their sins, or because they 
 take up in profession short of the saving faith 
 of the Gospel. They perish, I say, because 
 they are content with such things as will not 
 prove graces of a saving nature when they 
 come to be tried in the fire ; otherwise the 
 promise is free, and full, and everlasting: 
 " Him that cometh to me (says Christ) I will 
 in nowise cast thee out, for God so loved the 
 world that he gave his only-begotten Son, that 
 whosoever belicveth in him might not perish, 
 but have everlasting life." Wherefore let not 
 this thought. Few shall be saved, weaken thy 
 heart, but let it cause thee to mend thy pace, 
 to mend thy cries, to look well to thy grounds 
 for heaven ; let it make thee fly faster from sin 
 to Clitist; let it keep thee awake and out of 
 carnal security, and thou mayest be saved. 
 
 Thirdly. My third word is to professors. 
 Sirs, give me leave to set my trumpet to your 
 ears again a little. When every man hath put 
 in all the claim they can for heaven, but few 
 will have it for their inheritance — I mean but 
 few professors, for so the text intendeth, and 
 so I have also proved : " For many, I say unto 
 you, will seek to enter in, and shall not be 
 able." 
 
 Let me therefore a little expostulate the 
 matter with you, O ye thousands of professors 1 
 
 1. I begin with you whose religion lieth only 
 in your tongues ; I mean you who are little or 
 nothing known from the rest of the rabble of 
 the world, only you can talk better than they. 
 Hear me a word or two : " If I speak with the 
 tongue of men and angels, and have not charity, 
 (that is, love to God, and Christ, and saints, 
 and holiness,) I am nothing," no child of God, 
 and so have nothing to do with heaven. A 
 prating tongue will not unlock the gates of 
 heaven nor blind the eyes of thy Judge ; look 
 to it: "The wise in heart will receive com- 
 mandments, but a prating fool shall fall." 
 
 2. Covetous professor, thou that makest a 
 gain of religion, that usest thy profession to 
 bring grist to thy mill, look to it also : gain is 
 
THE STRAIT GATE. 
 
 r37 
 
 not godlinesR. Judas's religion lay much in 
 the bag, but his soul is now burning in hell. 
 All covetousness is idolatry ; but wliat is that, 
 or what will you cull it, when men are relig- 
 ious for filthy lucre's sake? 
 
 ;j. Wanton prolV's.son*, I have a word for you : 
 I mean you that can tell how to nii't|>I<-ad 
 Scripture, to maintain your pride, your bau- 
 queting, and abominable idolatry. Head what 
 I'etersays: You are the Anare and daminttion 
 of others; "you allure through the lust of the 
 fli-sh, through niuch wantoiiiurvo, tho(»e that 
 were clean escajK-d fron> them who live in 
 error." Besides, the Holy (^Wuwt hath a great 
 deal against you for your feiLslings, and eating 
 without fear, not for health, but gluttony. 
 Farther, Peter says, "that you that count it 
 plciusure to riot in the daytime are .spotJi and 
 blemishes, sporting yourselves with your own 
 deceivings." And let me ask. Did (i<mI give 
 his word to justil'y your wicke<lness? or doth 
 grace teach you to plead for the flesh or the 
 making provision for thf lusts thereof? Of 
 these also are they that feed their bodies to 
 strengthen their lust.-*, under pretence of 
 strengthening frail nature. IJut pray remem- 
 ber the text: "Many, I s.iy unto you, will 
 •eek to enter in, and shall not be able." 
 
 4. I come next to the opinionist : I mean to 
 him whose religion licth in some circumstan- 
 tials of religion; with this sort this kingdom 
 swarms at this day. These think all out of the 
 way that are not of their mode, when them- 
 selves may be out of the way in the i 
 their real for their oj)inions. Pray do ;■ 
 olwerve the text : " Many, I say unio you, 
 will seek to enter in, and .nhall not be able," 
 
 .">. Neither is the formalist exempted from 
 this number. He is a man that • • • •• 
 but the .nholl of rtligion; he i«i ! 
 his form, and no marvel, f ■ 
 content! for; but his form 
 power and spirit of gotllini-ss, it will leave him 
 in his sins ; nay, he standeth now in tliem in 
 the sight of Qod, and is one of the many that 
 "will seek to enter in, and shall not 1 
 
 6. The lejrali>»t comes n^'Xt. evi-n ! 
 hath no lif.- but what ! 
 
 ties. This man hath < 
 
 by MofM"*, who is the condemner of the worM: 
 
 "There is one that accuseth you, ■ • ■• *•' - 
 
 in whom yc trust." 
 
 7. Tl.. • — •. 
 he thi\t 
 
 du- 
 gl. 
 
 47 
 
 to pray always, but under that pretence prayt 
 
 not at all ; ho pretends to I. ' ^ 
 
 Sabbath, but this pritciii-i> > 
 
 ea>t 
 
 Thi- 
 
 enter in, and shall ■ .." 
 
 8. There is the U:.., .....:„- latitudinarian ; 
 he is a man that hath no God but his belly, 
 nor any religion but that by which his U My is 
 WorshipiH"*!. His relii/ion is aUnys likr tlie 
 times, tur c 
 
 cock on t ■ 
 science but n i 
 
 next door to a ^ , 
 
 one of the many that " will seek to enter in, 
 and shall not be able." 
 
 y. There is almj the wilfully iimorant pro- 
 fessor, or him that ; " .^ 
 fear (if the cross. 1 ; 
 ing of tnith, and loviiii nm 
 for that wortiiy name by wli . ._• 
 called. When he is at any time overset by 
 arguments or awakenings of conscience he 
 uses to heal all by, I was not broucht up in 
 this faith, as if it \S' u% 
 to know more than ..t 
 firxt conversion. Tlun- an ■ •» 
 that lie against this man a^ f 
 great guns, and he is one of the many that 
 "will seek to enter in, a-' ' •" • • ' " ." 
 
 10. We will add to a r 
 
 that ' '. ■ .;- 
 
 par .r- 
 
 n 
 
 . U 
 
 and such ; he also knows as much as that old 
 
 profemor, and then concludes he shall go to 
 
 heaven; as if be certainly knew that those 
 
 ■ • • • ' U 
 
 made the comparison, and a ■■ 
 will not stand in the day of 
 man therefore is one of the 
 
 wek to r; 
 
 11. Tl 
 
 with tK>th hands; his r' 
 his a>mpany; he is a f(> 
 live in the water and out of 
 
 ■.U 
 n 
 
 "wiU 
 
 ■LS 
 
 ^n 
 
 ^n 
 
 l 
 
 .n 
 .d 
 
738 
 
 BUNTAN'S COMPLETE WORKS. 
 
 and water in the other ; he is a very anything 
 but what he should be ; this is also one of the 
 many that " will seek to enter in, and shall not 
 be able." 
 
 12. There is also that free-wilier who denies 
 to the Holy Ghost the sole work in conversion ; 
 and that Socinian, who denieth to Christ that 
 he hath made to God satisfaction for sin ; and 
 that Quaker, who takes from Christ the two 
 natures in his person; and I might add as 
 many more, touching whose damnation (they 
 dying as they are) the Scripture is plain. 
 These " will seek to enter in, and shall not be 
 able." 
 
 But, fourthly. If it be so, what a strange 
 disappointment will many professors meet 
 with at the day of judgment ! I speak not now 
 to the open profane ; everybody, as I have said, 
 that hath but common understanding between 
 good and evil, knows that they are in the 
 broad way to hell and damnation, and they 
 must needs come thither ; nothing can hinder 
 it but repentance unto salvation, except God 
 should prove a liar to save them, and it is hard 
 venturing of that. 
 
 Neither is it amiss if we take notice of the 
 examples that are briefly mentioned in the 
 Scriptures concerning professors that have 
 miscarried. 
 
 1, Judas perished from among the apostles. 
 2, Dema-s, as I think, perished from among the 
 evangelists. 3. Diotrephes, from among the 
 ministers or them in ofSce in the Church. 4. 
 And as for Christian professors, they have 
 fallen by heaps and almost by whole churches. 
 5. Let us add to these that the things men- 
 tioned in the Scriptures about these matters 
 are but brief hints and items of what is after- 
 wards to happen ; as the apostle said, " Some 
 men's sins are open beforehand, going before 
 to judgment; and some men they follow after." 
 So that, fellow-professors, let us fear lest a 
 promise being left us of entering into this rest, 
 any of us should seem to come short of it. Oh 
 to come short ! nothing kills it, nothing will 
 burn like it. I intend not discouragements, 
 but awakenings; the churches have need of 
 awakening, and so have all professors. Do 
 not despise me, therefore, but hear me over 
 again. What a strange disappointment will 
 many professors meet with at the day of God 
 Almighty ! — a disappointment, I say, and that 
 as to several things : 
 
 1. They will look to escape hell, and yet 
 fall just into the mouth of hell: what a disap- 
 pointment will here be I 2. They will look 
 
 for heaven, but the gate of heaven will be 
 shut against them : what a disappointment 
 is here I 3, They will expect that Christ 
 should have compassion for them, but will 
 find that he hath shut up all bowels of com- 
 passion from them : what a disappointment ia 
 here ! 
 
 Again, fifthly. As this disappointment will 
 be fearful, so certainly it will be very full of 
 amazement. 
 
 1. Will it not amaze them to be unexpect- 
 edly excluded from life and salvation ? Will 
 it not be amazing to them to see their own 
 madness and folly, while they consider how 
 they have dallied with their own souls, and 
 took lightly for granted that they had that 
 grace that would save them, but hath left 
 them in a damnable state? 3. Will they not 
 also be amazed, one at another, while they 
 remember how in their lifetime they counted 
 themselves fellows-heirs of life ? To allude to 
 that of the prophet, "They shall be amazed 
 one of another, their faces shall be as flames." 
 4. Will it not be amazing to some of the 
 damned themselves to see some come to hell 
 that then they shall see come thither? — to see 
 preachers of the word, professors of the word, 
 practisers in the word to come thither ? What 
 wondering was there among them at the fall 
 of the king of Babylon, since he thought to 
 have swallowed up all, because he was run 
 down by the Medes and Persians ! " How art 
 thou fallen from heaven, Lucifer, son of the 
 morning! How art thou cut down to the 
 ground that didst weaken the nations!" If 
 such a thing as this will with amazement sur- 
 prise the damned, what an amazement will it 
 be to them to see such a one as he, whose 
 head reached to the clouds — to see him come 
 down to the pit and perish for ever like his 
 own dung 1 " Hell from beneath is moved for 
 thee, to meet thee at thy coming ; it stirreth 
 up the dead for thee, even all the chief ones 
 of the earth." They that see thee shall nar- 
 rowly look upon thee and consider thee, say- 
 ing. Is this the man? Is this he that pro- 
 fessed, and disputed, and forsook us? but 
 now he is come to us again. Is this he 
 that separated from us ? but now is he fallen 
 with us, into the same eternal damnation 
 with us ! 
 
 Sixthly. Yet again one word morC; if I 
 may awaken professors : 1. Consider, though 
 the poor carnal world shall certainly perish, 
 yet they will want these things to aggra- 
 vate their sorrow which thou wilt meet with 
 
THE STRAIT GATE. 
 
 739 
 
 in every thought that thou wilt have of the 
 condition thou wast in when thou watt in the 
 world : 
 
 1. They will not have a profciwion to hito 
 them when they come thitlur. 2. Tlii-y will 
 not have a taste of a li««t heaven to bite them 
 when they come thitiu-r. 3. They will not 
 have the thoughtM of, I wan alnuMt at heaven, 
 to bite them when they como thither. 4. 
 Tliey will not have the thoughtM of how they 
 cheated Haints, ministeri*, ehurehejt, to bito 
 them when they come thither. T). They will 
 not have the dying thoughts of false faith, 
 false hope, false rejH-ntanee, and falM" holincsu 
 to l)ite them when they come thither: I wan 
 at the gates of heaven, I looked into heaven, I 
 tliought I should have entered into heaven. 
 Oh how will these things sting! They will, 
 if I may call them so, be the sling of the 
 sting of death in hell-fire. 
 
 Seventhly. Give me leave now in a word to 
 give you a little advice. 
 • 1. Dost thou love thine own .soul? Then 
 pray to Jesus Christ for an awakened heart — 
 for an heart so awakcm-d with all the things 
 of another world that thou maycst be allured 
 
 to Jesuit Chriit. 2. When thou comMt there 
 beg again for more awukcniug« about sin, hcU, 
 graco, and alM>ut the rightcoUMucsA of t'hrint, 
 3. Cry aliMi fur a spirit of di^ 
 niayi-»t know that which i» 
 deed. 4. Above all HtudiM apply lh\>i-ll lo the 
 study of those tiiingB that show thee the evil 
 of sin, the ahortnoM of man's life, and which 
 is the way to bo savcil. .'. Kevp c«jmpany 
 with the most gixlly among pruft-AiMirii. 6. 
 When thou hi-ur<~»t what the nature uf true 
 grace is, defer not to a«k tbiii'- "wn heart if 
 this grace he there. Ai i — 
 
 1. That the preacher ;, i .\.:.>\ 
 
 of good life. 2. That thou take»t not ^ 
 gracen for real one*, nor M'l'Uiing fum-. i -t 
 real fruits. 8. Take hec<i that a sin in thy 
 life goes not unrepenttnl of, for thnt will make 
 a flaw in thine evidence, a wouml in tliy cou- 
 science, and a breach in thy |H-ace ; and a 
 hundred to one if at htst it doth not drive all 
 the grace in thee into so dark a corner of thy 
 heart that thou shall not be able, for a time, 
 by all the torches that are burning in liioCtu** 
 pel, to find it out to thine own comfort and 
 consulation. 
 
Tin: iii:avknlv i-ootm w 
 
 A DKSCltll'TInN UF Till: MAN THAT (iETS TO IIKAVKN: 
 
 TOGETHKR WITH THK WAY IIK HUNS l.V, TIIK MAUKS IIR GOV- > V "-■ -•"' IMBBC 
 TI0X3 HOW TO RUN BO AB TO OUTAIv 
 
 And it came to pa«*, when (bey bail brought them forth abmad, that b» Mid, R»«a|»9 for thy lif» | look ■•( 
 
 b«hinJ tboc, noithiT -''> i»..'< in all the plain. EtoApo to tho mounlain, le«t thoa bo eoiit-^"" ■ ■'■-■' tt }' 
 
 AN KriSTLi: TO Ai,L Till: SLOTIIFLL AND CAUKLF^SS PKOPLK. 
 
 lllIENDS: 
 
 S<iIonion saith, " that the desire of the sloth- 
 ful killoth him;" and if so, what will »loth- 
 fiiliu'"*'^ itsflf do to tluwc tliat onfertain it? 
 The proverb is, "lie that sleopelh in harvest 
 is nsoti that cauneth shame;" and thin I dare 
 be bold to Kay : no greater shame can befall a 
 man than to see that ho hath fooled away his 
 Boiil an<l Hinneil away eternal life. And I am 
 Burc tlii"* i.s the next way to do it— namely, to 
 Ijc slothful; slothful, I !»ay, in the work of sal- 
 vation. The vincyanl of the slothful man, in 
 ri'feroncc to the thin;^ of this life, is not' fuller 
 i briers, nettles, and stinking; weeds than he 
 tiiat is slothful for heaven hath his heart full 
 of heart-chokinp ami soul-<]amninp sin. 
 
 Slotlirulnt*^"* h:ith thi«o two evi - 
 nii:U<t iIk' tiiiH- ill whii li it should 
 of heaven : and by that mean-* doth, in too 
 second place, bring in untimely repentani^c. 
 I will warrant you that he who should Iomc his 
 soul in this world through stothfulneM will 
 have no cause to bo glad thereat when he 
 - tr. hell. 
 
 - :ifuliu?M is ip«un!!y arr^mpaniod with 
 capi>''-in-«-«, and car ^ for tho most 
 
 jKirt bf;.'i»ttcn by sen- , an<l -.ti-.i. -t 
 
 ••m doth again put fresh strength 
 '- ' • I by this means tho s«nii i- .-.. 
 
 -luttcth out Christ, slothfulnriM 
 » . .!. 
 
 Icnined even by the f«««- 
 
 1 " f lo to the ant, th>>ii 
 
 ■In '• '-nnslder her ways and be wiae." 
 
 "I rd will not ploui;h br reason of 
 
 the c>.>ld, tliat if«, he will th« 
 
 fallow ground of bin hi-art. .u<t 
 
 be some pains taken by hn •. . 
 
 therefore he shall Ui; in • i«, 
 
 when the saintu of Ciod shall hn -ri- 
 
 oua heaven and happir )>ut 
 
 the sluggard shall let b« 
 
 never the I" 
 eonling to t: 
 
 If you would kiioi* 
 of heaven, c«»mparc 
 slothful in the thing* of this world; •»— 
 
 1. lie that is slothful is loth t" - • ■» • the 
 
 work he should follow; so ia h< tb* 
 
 ful for heaven. 
 
 l>. He that is slothful b OHO ihal b irillinf 
 to make dclaya ; to ia he that b iloUiful for 
 heaven. 
 
 8. lie that b a alugganl, any small mattrr 
 
 th-* •': in betwern he will r- -V •• - - ' 
 
 fi. >■ to keep him olTfr 
 
 worL't, ■») tt b also with him that u •k'tiiful 
 
 for heaven. 
 
 •I. He that i* •' 
 Ii.iIvom; and so it 
 
 r hearen. He may alu -'>aJI 
 
 iK-ver n'* - *'— - '* »et« 
 
 ance fr 'all 
 
 ncrer (without he in- n I »• ••;• rt, t>« a 
 nainU 
 
 '-.They! 
 ■4'i*on in 1^ 
 
 T4I 
 
742 
 
 BUNYAN'S COMPLETE WORKS. 
 
 thus it is also with them that are slothful for 
 heaven ; they miss the seasons of grace. And 
 therefore, 
 
 6. They that are slothful have seldom or 
 never good fruit ; so also it will be with the 
 Boul-sluggard. 
 
 7. They that are slothful, they are chid for 
 Jhe same; so also will Christ deal with those 
 
 that are not active for him. Thou wicked or 
 Blothful servant! out of thine own mouth will 
 I judge thee ; thou saidst I was thus and thus ; 
 wherefore then gavest not thou my money to 
 the bank? &c. Take the unprofitable servant 
 and cast him into utter darkness, where shall 
 be weeping and gnasliing of teeth. 
 
 1. What shall I say ? Time runs, and will ye 
 be slothful? 
 
 2. Much of your lives are past, and will you 
 be slothful? 
 
 3. Your souls are worth a thousand worlds, 
 and will you be slothful? 
 
 4. The day of death and judgment is at the 
 door, and will you be slothful ? 
 
 5. The curse of God hangs over your heads, 
 and will you be slothful? 
 
 6. Besides, the devils are earnest, laborious, 
 and seek by all means, every day, by every sin, 
 to keep you out of heaven and hinder you of 
 salvation ; and will you be slothful ? 
 
 7. Also your neighbours are diligent for 
 things that will perish, and will you be sloth- 
 ful for things that will endure for ever? 
 
 8. Would you be willing to be damned for 
 slothfulness ? 
 
 9. Would you be willing the angels of God 
 should neglect to fetch your souls away to 
 heaven when you lie a-dying, and the devils 
 stand by ready to scramble for them ? 
 
 10. Was Christ slothful in the work of your 
 redemption? 
 
 11. Are his ministers slothful in tendering 
 this unto you ? 
 
 12. And lastly. If all this will not move, I 
 tell you God will not be slothful or negligent 
 to damn you, (whose damnation now of a long 
 time slnmbereth not,) the devils will not ne- 
 glect to fetch thee, nor hell neglect to shut its 
 mouth upon thee. 
 
 Sluggard, art thou asleep still? Art thou 
 resolved to sleep the sleep of death? Will 
 neither tidings from heaven nor hell awake 
 thee? Wilt thou say still, Yet a little sleep, a 
 little slumber, and a little folding of the arms 
 to sleep ? Wilt thou yet turn thyself in thy 
 sloth as the door is turned upon the lilnacs? 
 Oh that I was one that was skilful in lanicnta- 
 
 tion, and had but a yearning heart towards 
 thee, how would I pity thee I How would I 
 bemoan thee ! Oh that I could, with Jeremiah, 
 let my eyes run down with rivers of waters for 
 thee I Poor soul, lost soul, dying soul, what a 
 hard heart have I that I cannot mourn for 
 thee ! If thou shouldst lose but a limb, a child, 
 or a friend, it would not be so much, but, poor 
 man, it Is thy soul ; if it was to lie in hell but 
 for a day, but for a year, nay, ten thousand 
 years, it would (in comparison) be nothing ; 
 but oh it is for ever I Oh. this cutting ever/ 
 What a soul-amazing word will that be which 
 saith, "Depart from me, ye cursed, into eveb- 
 LASTING fire I" &c. 
 
 Objection. But if I sbould set in and run as 
 you would have me, then I must run from all 
 my friends, for none of them are running that 
 way. 
 
 Ansiver. And if tbou dost thou wilt run into 
 the bosom of Christ and of God, and then what 
 harm will that do thee ? 
 
 Objection. But if I run this way, then I must 
 run from all my sins. 
 
 Answer. That is true, indeed, yet if thou dost 
 not, thou wilt run into hell-fire. 
 
 Objection. But if I run this way I shall be 
 hated, and lose the love of my friends and re- 
 lations, and of those that I expect benefit from 
 ot have reliance on, and I shall be mocked of 
 all my neighbours. 
 
 Answer. And if thou dost not, thou art sure 
 to lose the love and favour of God and Christ, 
 the benefits of heaven and glory, and be 
 mocked of God for thy folly, ("I will laugh at 
 your calamities, and mock wben your fear 
 Cometh;") and if thou wouldst not be hated 
 and mocked, then take heed thou, by thy folly, 
 dost not procure the displeasure and mockings 
 of the great God ; for his mocks and hatred 
 will be terrible, because they will fall upon 
 thee in terrible times, even when tribulation 
 and anguish taketli hold on thee; which will 
 be when death and judgment comes, when all 
 the men in the earth and all the angels in 
 heaven cannot help thee. 
 
 Objection. But surely I may begin this time 
 enough a year or two hence, may I not ? 
 
 Answer. First. Hast thou any lease of thy 
 life? Did ever God tell thee thou shalt live 
 half a year or two months longer? Nay, it 
 may be thou mayest not live so long. And 
 therefore. 
 
 Secondly. Wilt thou be so sottish and un- 
 wise as to venture thy soul upon a little uncer- 
 tain time? 
 
THE HEAVESLY FOOTMAS. 
 
 743 
 
 Thirdly. Dost thou know whether the day 
 of grace will hist a week longer or no? For 
 f.ho day of grace id past with some before their 
 life is ended ; and if it should Ik? so with thee, 
 wouldst thou not say, Oh that I had begun to 
 run before the day of grace hail been luust and 
 the gates of heaven shut against me ! Hut, 
 
 Fourthly. If thou shouldst see any of thy 
 neighbours neglect the making sure of either 
 house or land to themselves if tliey had it prof- 
 fered to thorn, saying, Time enough hereafter, 
 when the time is uncertain, and besides, they 
 do not know whether ever it will be proffered 
 to them again or no — I say, wouldst thou not 
 then call them fools? And if so, then dtwt 
 thou think that thou art a wise man to let thy 
 immortal soul hang over hell by a thread of 
 uncertain time, which may soon bo cut iLsundcr 
 by death ? 
 
 But, to speak plainly, all theite are the wonls 
 
 of a slothful spirit. ArJAc, man ! be slothful no 
 longer; set foot, and heart, and all into the 
 way of Ci«kI, and run ; the crown i* at the end 
 of the race; there also »taniltth tlio loving 
 Forerunner, even Jesus, who hath pr«'part-d 
 heavenly provision t«» make thy soul wvlcumr, 
 and he will give it thee with a willinger hiarl 
 than ever thou canst desire it of him. Oh 
 therefore do not delay t? • , longer, but 
 
 put into practice the w nun "( I>jui 
 
 to their brethren after tlu> hud - ^1. 
 
 ness of the land of Onnaan : ' \ :\y 
 
 they, fic.,) " for we have sc«'n the lan<l, and bo- 
 hold it is very good," and ye arc still, (or do 
 you forbear running.) "Be not slothful to 
 go and to enter to pa««M llic laal." Fare 
 well. 
 
 I wish our souls may meet with comfort al 
 the journey's cud I 
 
 JOHN BirNVAS. 
 
THE HEAYENLY FOOTMAN; 
 
 OR, 
 
 A DESCRIPTION OF THE I^IAN THAT GETS TO HEAVEN. 
 
 So run that ye may obtain. — 1 Cor. ix. 24. 
 
 Heavex and happiness is that which every 
 one (lesireth, insomuch that wicked Balaam 
 could say, "Let me die the death of the 
 righteous, and let my last end be like his ;" 
 yet for all this there are but few that do ob- 
 tain that ever-to-be-desired glory, insomuch 
 that many eminent professors drop short of a 
 welcome from God into this pleasant place. 
 The apostle, therefore, because he did desire 
 the salvation of the Corinthians to whom he 
 writes this epistle, layeth them down in these 
 words such counsel, which, if taken, would 
 be for their help and advantage. 
 
 First. Not to be wicked, and sit still and 
 wish for heaven, but to run for it. 
 
 Secondly. Not to content themselves with 
 every kind of running, but, saith he, "So run 
 that ye may obtain." As if he should say, 
 Some, because they would not lose their souls, 
 they begin to run betimes, they run apace, 
 they run with patience, they run the right way : 
 do you so run. Some run from both father 
 and mother, friends and companions, and 
 thus that they may have the crown : do you 
 so run. Some run through temptations, afflic- 
 tions, good report, evil report, that they may 
 win the pearl: do you so run. "So run that 
 ye may obtain." 
 
 These words are taken from men's running 
 for a wager — a very apt similitude to set before 
 the eyes of the saints of the Lord. "Know 
 you not tliat they which run in a race run 
 all, but one obtains the prize? So run that 
 ye may obtain." That is, do not only run, 
 but be sure you win as well as run. " So run 
 that ye may obtain." 
 
 I shall not need to make any great ado in 
 opening the words at this time, but shall 
 rather lay down one doctrine that I do find 
 744 
 
 in them: and in prosecuting that \ sfiall 
 show you, in some measure, the scope of the 
 words. 
 
 The doctrine is this : They that will have 
 heaven must run for it ; I say, they that will 
 have heaven, they must run for it. I beseech 
 you to heed it well. " Know ye not that they 
 which run in a race run all, but one obtaineth 
 the prize ?" So run ye. The prize is heaven, 
 and if you will have it you must run for it. 
 You have another Scripture for this in the 
 12th of the Hebrews, the 1st, 2d, and 3d 
 verses : " Wherefore, seeing also," saith the 
 apostle, "that we are compassed about with 
 so great a cloud of witnesses, let us lay aside 
 every weight and the sin which doth so easily 
 beset us, and let us run with patience the race 
 that is set before us." And let us run, 
 saith he. 
 
 Again, saith Paul, "I so run, not as uncer- 
 tainly : so fight I," &c. 
 
 But before I go any farther. 
 
 1. Fleeing. 
 Observe, that this running is not an or- 
 dinary or any sort of running, but it -is to be 
 understood of the swiftest sort of running; 
 and therefore in the 6th of the Hebrews it is 
 called a fleeing : " That we might have strong 
 consolation, who have fled for refuge, to lay 
 hold on the hope set before us." Mark who 
 have fled. It is taken from the 20 tb of 
 Joshua, concerning the man that was to flee 
 to the city of refuge when the avenger of 
 blood was hard at his heels to take vengeance 
 on him for the offence he had committed ; 
 therefore it is a running or fleeing for one's 
 life — a running with all might and main, aa 
 we used to say. So run. 
 
THE HEAVES LY FOOTMAS. 
 
 ■45 
 
 2. Prraainij. 
 Secondly. This riiiiiiin^ in auoihir place U 
 calU'il uprtstiny: '"1 )>rcs.s tuwanl ti»e murk;" 
 which sigtiiiioth thut they that will huvo 
 hi'uven, they inu^t nut stick at any (iitlicnltiiit 
 they meet with, but preait, crowd, and thrust 
 ihrungh nil that may stand between heav«u 
 aiid their tiuuU. So run. 
 
 3. Chittinniii :. 
 This running i- 1 anuthir place a 
 
 coittimiiiiij i/t t/i< -. "If yi)U con- 
 
 tinue in the faith, grounuetl and Hettled, lUid 
 be nut moved away from the hope of the 
 GcMi>cl of Christ." Not to run a little now 
 and then, by tits and startit, or halfway or al- 
 mocit thither, but to run for thy life, to run 
 through all ditlicuUie.i, and to continue therein 
 to tile end of the race, which mu.Ht be to the 
 end of thy life. *':So run that ye may obtain." 
 Aud the re;kAon.s for thi^ point are theste: 
 
 1. Because all or over)' one that runneth 
 doth not obtain the prize; there be many that 
 do run, yea, and run fur too, who yet miiis of 
 the crown titat :«taudeth at tiieend of the r;i 
 You know that all that run in a race do i. 
 obtain the victor)*: they all run, but one wins. 
 And so it is here; it is not every one thut run- 
 neth, nor every one that sccketh, nor every 
 one that striveth for the maater)*, that ' *' • 
 "Though a man do strive for the 1. 
 
 saith I'aul, "yet he is not • 
 •trive lawfully ;" thn? !•<. u: 
 so strive lu t<> 
 
 do you think I .^ -, - 
 
 will have heaven? What! every lazy ooef 
 every wanton and foolish j-r • .1 . .1 
 
 be stop|>ed by any thing, r 
 thing, that scarce runneth - 
 as a snail cree{K'th on li 
 there are i)<>iue proft -v-ort that do not go un so 
 fast in the way of lii>d as a snail doth go on 
 the wall, and yet thi>o think that b(>aveu and 
 happiness is for them. Kut ^tay; there be 
 many more that run than there U- thut ob- 
 tain; therefore hu that will liave heaven mtut 
 run for it. 
 
 2. lU'l'.iii'te ytiu know thai th>iUj;li a m.iu 
 run, Vet if hi) do not overiome ur win ui* v, 
 tfB run what will they be the Utter for their 
 runnin,;? They will get uutliing. You know 
 the man that runneth, ho doth do it lltat ho 
 tati 
 
 it 1. 
 
 time, and tiiat to no pur|Hx«<-; 1 - 
 
 DMlhitiL'. And .i!i ! hiiw in.iiiv 
 
 will theru be found in the day of judement ' 
 
 Even multitude*- n ' 
 
 yea, run «> fjir nn • 
 
 and ' 
 
 kn<»' 
 
 Lont! when they have nothing but 1 
 
 for their pains. De|>art frooj mc; y«.i 
 
 not here, you come tu»> late, you run t. 
 
 aIiu: 
 out 
 
 I will Hjiy, i know you not; >'. 
 
 sad will the state of th 
 
 miss; therefore, If you \ 1 
 
 nuHt run for it, and "n*> ntu :.>.ii y may 
 tain." 
 
 8 
 phoi 
 
 many u high hiil, much work to do, a 
 heart, world, and devil to ••v.r,.,'... 
 there are many »te|M to bo tii* 
 intend to be M(vc*d by runnm/ <t w.i 
 the steptt of that faith of our fulher Ai 
 
 1 
 
 y«»u 
 ub- 
 
 tiirnu^li tiie 
 thou come to t 
 
 4. They that wih 
 •• 1 • ■!-.•, as the H.t; 1- I. i 
 y are to get to tli< 
 
 brii'. 
 
 I)o not ny, I . 
 
 tog.i ... 
 thee the 
 
 ■ven years 
 toll for ( 
 
 iicM b«iur« 
 
 .ust run for 
 
 in 
 
 or n«>l , ■ 
 lays; it 1 
 great concrniment as th 
 
 tion uf thy s<>ul. You ». ..< 
 
 gri'ut wuy to Ko in a little time, an< 
 thai. 
 
 that 
 •in. 
 •1 
 
 itj, a* • 
 
746 
 
 and bath given them an 
 Also the law, that can shoot a great way; have 
 a care thou keep out of the reach of those 
 great guns, the ten commandments. Hell also 
 hath a wide mouth; it can stretcli itself 
 farther than you are aware of. And as the 
 angel said to Lot, "Take heed, look not be- 
 hind thee, neither tarry thou in all the plain," 
 (that is, anywhere between this and heaven,) 
 "lest thou be consumed," so say I to thee, 
 Take heed, tarry not, lest either the devil, hell, 
 death, or the fearful curses of the law of God 
 do overtake thee and throw thee down in the 
 midst of thy sins, so as never to rise and re- 
 cover again. If this were well considered, 
 then thou, as well as I, wouldst say, They that 
 will have heaven must run for it. 
 
 6. They that will go to heaven must run for 
 it, because, perchance, the gates of heaven 
 may sliut shortly. Sometimes sinners have 
 not heaven's gates open to them so long as 
 they suppose; and if they be once shut against 
 a man, they are so heavy that all the men in 
 the world nor all the angels in heaven are not 
 able to open them. " I shut, and no man can 
 open," saith Christ. And how if thou shouldst 
 come but one quarter of an hour too late ? I 
 tell thee it will cost thee an eternity to bewail 
 thy misery in. Francis Spira can tell thee 
 what it is to stay till the gate of mercy be 
 quite shut, or to run so lazily that they be 
 shut before thou get within them. What ! to 
 be shut out! what! out of heaven! Sinner, 
 rather than lose it run for it; yea, and "so run 
 that thou mayest obtain." 
 
 7. Lastly. Because if thou lose thou losest 
 all, tliou losest soul, God, Christ, heaven, ease, 
 peace, <fec. Besides, thou layest thyself open 
 to all the shame, contempt, and reproach that 
 either God, Christ, saints, the world, sin, the 
 devil, and all can lay upon thee. As Christ 
 saith of the foolish builder, so will I say of 
 thee if thou be such a one who runs and miss- 
 cth — I say, even all that go by will begin to 
 mock at thee, saying. This man began to run 
 well, but was not able to finish. But more of 
 this anon. 
 
 Quesimi. But how should a poor soul do to 
 run? For this very thing is that which afflict- 
 eth nie sore, (as you say,) to think that I may 
 run and yet fall short. Mcthinks to fall short 
 at last, oh it fears me greatly ! Pray tell me 
 therefore, how I should run ? 
 
 Answer. That thou mayst indeed be satis- 
 fied in this particular, consider these following 
 Uiings: 
 
 BUNYAN'S COMPLETE WORKS. 
 
 everlasting fall 
 
 The First Direction. 
 
 If thou wouldst so run as to obtain the king- 
 dom of heaven, then be sure that thou get into 
 the way that leadeth thither ; for it is a vain 
 thing to think that ever thou shalt have the 
 prize, though thou runuest never so fast, un- 
 less thou art in the way that leads to it. Set 
 the case that there should be a man in London 
 that was to run to York for a wager; now 
 though he run never so swiftly, yet if he run 
 full south, he might run himself quickly out 
 of breath and be never nearer the prize, but 
 rather the farther off. Just so it is here ; it is 
 not simply the runner, nor yet the hasty run- 
 ner, that winneth the crown, unless he be in 
 the way that leadeth thereto. I have observed, 
 that little time which I have been a professor, 
 that there is a great running to and fro, some 
 this way and some that way; yet it is to be 
 feared most of them are out of the way, and 
 then, though they run as swift as the eagle can 
 fly, they are benefited nothing at all. 
 
 Here is one runs a-quaking, another a-rant- 
 ing; one again runs after the Baptism, and 
 another after the Independency ; here is one 
 for Free-will, and another for Presbytery ; and 
 yet, possibly, most of all these sects run quite 
 the wrong way, and yet every one is for his 
 life, his soul, either for heaven or hell. 
 
 If thou now say, Which is the way ? I tell 
 thee it is CHRIST, THE SON OF MAEY, 
 THE SON OF GOD. Jesus saith, "I am the 
 way, the truth, and the life ; no man cometh 
 to the Father but by me." So then thy busi- 
 ness is (if thou wouldst have salvation) to see 
 if Christ be thine with all his benefits, whether 
 he hath covered thee with his righteousness, 
 whether he hath showed thee that thy sins are 
 washed away with his heart-blood, whether 
 thou art planted into him, and whether thou 
 have faith in him, so as to make a life out of 
 him and to confirm thee to him ; that is, such 
 faith as to conclude that thou art righteous 
 because Christ is thy righteousness, and so 
 constrained to walk with him as the joy of thy 
 heart because he saved thy soul. And for the 
 Lord's sake take heed and do not deceive thy 
 self, and think thou art in the way upon too 
 slight grounds; for if thou miss of the way, 
 thou wilt miss of the prize, and if thou miss 
 of that, I am sure thou wilt lose thy soul, even 
 that soul which is worth more than the whole 
 world. 
 
 But I have treated more largely on this in 
 my book of the Two Covenants, and therefore 
 shall pass it now ; only I beseech thee to have 
 
THE IIEAVESLY FOOTMAS. 
 
 17 
 
 a care of thy suul, mid that thou iiiny»t «o do 
 take thU cuuusol : 
 
 Mistrust thy own strength ami throw it 
 away; down on thy knees in prayer to the 
 lyjrd lor the Spirit of truth ; seareh hia word 
 for direction; tleo seduccnt' company; keep 
 coni]>any with the soundest Chrii«tianH that 
 have nitj.st experience of Christ ; and be tturo 
 thou have a care of Quakers, Uanters, Vtw 
 wiliers; also do not have too much company 
 with some AnahaptistM, though I }:o umler that 
 name myself. 1 tell lhit> this is such a serious 
 matter, and I fear tliou wilt ho little ri>>;ard it, 
 that the thought of the worth <if the thing 
 and of thy too light regarding of it doth even 
 make my heart ache whilst I am writing to 
 thee. The I>)rd teach thee the way by his 
 Spirit, and then I am sure thou wilt know it! 
 So run. 
 
 Only, by the way, let me bid thee have a 
 caro of two things, and so I shall ]iaHs to the 
 next thing: 
 
 1. Have a care of relying on the outward 
 obedience to any of (tml's commanils, or think- 
 ing thyself ever the better in the sight of (»od 
 for that. 
 
 2. Take heed of fetching i>encc for thy houI 
 from any inherent righte<iusncs.H. liut if thou 
 canst believe that thou art a sinner, »u thou 
 art ju-stilicd freely by the love of (iod through 
 the retlomption that is in C'hri.tt; antl that 
 Guil f«»r Christ's sake hath forgiven thee, not 
 because he saw any thing done or to be done 
 iu or by thee to move him thereunto to do it; 
 for that '\i the right way; the Lord put thoo 
 into it and kept thee in it! 
 
 T^e Second Direction. 
 As thou shouldst get into the way, su thou 
 shouldst also be much in oUidyingand mu.siii - 
 on the way. You know men that would 
 expert in iuiy thing, they arc usually much in 
 studying of that thine, and ho liki-wiso is it 
 with thoete that <[ • 
 ^tiling. This ther> . 
 thy study be much exerciscti a'oiiut Ciirui, who 
 is the way — what ho is, what he halli done, 
 and why ho i» what bo is, and why he bath 
 dono what in done; an, why "be took u|>on 
 him the form of a nervant ;" why be was 
 " made in tiie likencMt of man ;" u 
 why he di<<l ; why he " bare llx 
 world;" why he wan ma<io ain, and wny i' 
 was made rightcuusncjM- why he is in hi-a\t :i 
 io the nature of nuui, ajid what be doth there. 
 Be much in musing and couaidorini; oi' thii»c 
 
 things; bo thinking alno enough uf Uum« 
 places which thou must not come nrar, but 
 leave some on this baud, and iK)me on th^l 
 hand ; ax it ia with tboM that travel intuotbir 
 countrifM, they must leave such a gate on tbt« 
 band, and auch a bush on (hat band, and gu br 
 such a place, where ataiidcth auch a ' 
 Thus, thercloru, you Miii«t d'> " Av«.|.i 
 things which are i- ,, ui« 
 
 Wordof (mxI." " \\ ,: jr.iiu 
 
 lur, and ciime nut nigli the door of her buoae, 
 for her stcjw take bold of bcU, g«iog ilowo to 
 the cboiubeni of death." And ao o/ r.^ry iJktny 
 that M not in the iruy, have a carr ot it. that 
 thou go not by it; come not near it, Uaw 
 nothing to do with it. So run. 
 
 Tfu Third JMrtction. 
 Not only thus, but in the next place thou 
 must strip thyself of tbuMo tbinga that may 
 hang UjMin thee to the hindering of t! 
 the wny to the kingdom of heavt-n, mn 
 ousni-ss, pride, lust, or wlm' 
 heart nuiy be inclined unto yk . 
 thee in this heavenly race. Men liiat run lur 
 a wager, if they intend to win as well aa run, 
 they do not use to encumber Uieuvavlvr* or 
 carry those things a)>out them that may Im> an 
 hindrance to tbt-m in their runninir. " fl«>'r,v 
 man that striveih for tie ' 
 in all things ;" that i«, I ' 
 thing that would be any wi»e a «i 
 to him; an aailh the ufHe.'.:, i 
 aaide every weight, and 
 easily bfaet us, and let u<« rvo nun j 
 the race that is aet before us." It is 
 vain thing to t.> 
 let thy heart I - 
 that would hinder. Wuuiti you nui •« 
 
 '.'.K'ti a man would bo in danger of .■- „, 
 
 .-h be run, if he fill bia |K>cket with 
 
 tity (ills worni, ietteat tha: 
 
 on tl.,, ' n, with ila prufiUi and ; 
 
 urea. Alaa,aJaa! thou art widely mlatAii.. n 
 if thou inlendeiit to win. (' - * 
 thou must lay aside every » 
 \>c temperate in ail thing*. Thuu utua.i au tuu. 
 
 Thr t'iMr<h t^rrrltam. 
 
 lleware of bv i.k i- :>;• heed thou 4aM 
 not run into th ■■ lead oat of the 
 
 way. There axe ir<>->M^t i^^ha, pAtha te 
 
748 
 
 BUNYAN'S COMPLETE WORKS. 
 
 which men go astray, paths that lead to 
 death and damnation, but take heed of all 
 those. Some of tliera are dangerous because 
 of practice, some because of opinion, but 
 mind them not; mind the path before thee, 
 look right before thee, turn neither to the 
 right nor to the left, but let thine eyes look 
 right on, even right before thee : " Ponder the 
 path of thy feet, and let all thy ways be estab- 
 Kshed." Turn not to the right hand nor to 
 the left: "llemove thy foot far from evil." 
 Tills counsel being not so seriously taken as 
 given is the reason of that starting from opin- 
 ion to opinion, reeling this way and that way^ 
 out of this lane into that lane, and so missing 
 the way to the kingdom. Though the way to 
 heaven be but one, yet there are many crooked 
 lanes and by-paths shoot down upon it, as I 
 may say. And again, notwithstanding the 
 kingdom of heaven be the biggest city, yet 
 usually those by-paths are most beaten, most 
 travellers go those ways ; and therefore the 
 way to heaven is hard to be found, and as 
 hard to be kept in by reason of these. Yet 
 nevertheless it is in this case as it was with 
 the harlot of Jericho ; she had one scarlet 
 thread tied in her window by which her 
 house was known. So it is here : the scarlet 
 streams of Christ's blood run throughout the 
 way to the kingdom of heaven ; therefore 
 mind that, see if thou do find the besprink- 
 ling of the blood of Christ in the way, and if 
 thou do, be of good cheer, thou art in the 
 right way ; but have a care thou beguile not 
 thyself with a fancy, for then thou mayest 
 light into any lane or way; but that thou 
 mayest not be mistaken, consider, though it 
 seem never so pleasant, yet if thou do not find 
 that in the very middle of the road there is 
 written with the heart-blood of Christ that he 
 came into the world to save sinners, and that 
 we are justified though we are ungodly, shun 
 that way, for this it is which the apostle 
 meaneth when he saith, " We have boldness 
 to enter into the holiest by the blood of Jesus, 
 by a new and living way which he hath con- 
 secrated for us, through the veil— that is to 
 say, his flesh." How easy a matter is it in 
 this our day for the devil to be too cunning 
 for poor souls by calling his by-paths the way 
 to the kingdom ! If such an opinion or fancy 
 be but cried up by one or more, this inscrip- 
 tion bein^ set upon it by the devil. This is the 
 way of God, how speedily, greedily, and by 
 neaps do poor simple souls throw away them- 
 Belyes upon it, especially if it be daubed over 
 
 with a few external acts of morality, if sc 
 good ! But this is because men do not kiiow 
 painted by-paths from the plain way to the 
 kingdom of heaven. They have not yet 
 learned the true Christ, and what his right- 
 eousness is, neither have they a sense of their 
 own insufficiency; but are bold, proud, pre- 
 sumptuous, self-conceited. And therefore, 
 
 The Fifth Direction. 
 Do not thou be too much in looking too 
 high in thy journey heavenwards. You know 
 men that I'un a race do not use to stare and 
 gaze this way and that, neither do they use to 
 cast up their eyes too high, lest haply, through 
 their too much gazing with their eyes after 
 other things, they in the mean time stumble 
 and catch a fall. The very same case is this : 
 if thou gaze and stare after every oj^inion and 
 way that comes into the world, also if thou be 
 prying overmuch into God's secret decrees, or 
 let thy heart too much entertain questions 
 about some nice, foolish curiosities, thou may- 
 est stumble and fall, as many hundreds in 
 England have done, both in ranting and 
 quakery, to their own eternal overthrow, with- 
 out the marvellous operation of God's grace 
 be suddenly stretched forth to bring them 
 back again. Take heed, therefore; follow not 
 that proud, lofty spirit that, devil-like, can- 
 not be content with his own station. David 
 was of excellent spirit where he saith, " Loivi, 
 my heart is not haughty nor mine eyes lofty, 
 neither do I exercise myself in great matter's 
 or things too high for me. Surely I have be- 
 haved and quieted myself as a child that ia 
 weaned of his mother. My soul is even as a 
 weaned child." Do thou so run, 
 
 77*6 Sixth Direction. 
 Take heed that you have not an ear open to 
 every one that calleth after you as you are in 
 your journey. Men that run, you know, if any 
 do call after them, saying, I would speak with 
 you, or. Go not too fast and you shall have my 
 comj^any with you, if they run for some great 
 matter, they use to say, Alas ! I cannot stay, 1 
 am in haste, pray talk not to me now ; neither 
 can I stay for you, I am running for a wager ; 
 if I win I am made, if I lose I am undone ; 
 and therefore hinder me not. Thus wise are 
 men w^hen they run for corruj^tible things, and 
 thus shouldst thou do ; and thou hast more 
 cause to do so than th^^, forasmuch as they run 
 but for things that last not, but thou for an in- 
 corruptible glory. I give thee notice of this 
 
THE JIEAVEyLY FOOTifAX. 
 
 719 
 
 betimes, knowing that thou shall havo enough 
 call aitcr ihte, even the devil, hin, thin world, 
 vain conii>auy, pleaiture, protitit, esteem among 
 men, ease, pump, pride, together with an in- 
 numerable company of such companionH; one 
 crying, Stay for me: the other iwiying, Do not 
 leave me behind: a third wiyiiii.', And hik«' iiif 
 along with you. What, \m 
 devil, without yourHinii, pt< 
 Are you ho hasty ? Can you not stay and take 
 tlieste along with you? Will you leave your 
 friends and companions behind you ? I'an you 
 not do ju<» your nt-ighlHiUrs do — carry tho world, 
 sin, lust, plo;Lsure, profit, e.'ittem among men 
 along with you? llavi* a euro thou di> not let 
 thine car now be open to the tempting, enticing, 
 alluring and soul-entangling llattcries of such 
 sink-souls as thi-se are. " My son," saith Solo- 
 mon, " if sinners entice thee, consent thou not." 
 
 You know what it cost the young man which 
 Solomon speaks of in the 7th of Trovcrbs, that 
 wasenticetl by a harlot: " With much fairspii'ch 
 she won him and caused him to yield, with the 
 flattering of her lips she for«^>d him, till he 
 wi-nt alter her as iui ox to the slaughter, or as 
 
 lool to the correction of the stocks;" even 
 -"far "till the dan struck through hi:* liver, 
 and knew not that it wius for his life. Hearken 
 unto me now therefore," sjiith he, "O yo chil- 
 dren, and attend to the words of my mouth: 
 let not thine heart decline to her ways, go not 
 astray in her paths, for she hall) cast down 
 many wounded, many strong men have been 
 slain (that Lh, kept out of heaven) by her. Iler 
 house is the way to ln*ll, eoinu' down to th«« 
 chamlxTs of death." 
 arid siiy, Satan, sin, 111 
 friends, companion.'*, and ever) 
 
 mo alone, stand otV, come not u.,. , ... . 
 
 aju running for heaven, for my soul, for God, | 
 
 for Chri.-t, from hell and > ' 
 
 tion; if I win, I win all ; .. 
 
 all ; let mc alone, for I will nut hcur. bo ruu. 
 
 with David, where he saith, *'I had fainteU, 
 unless I had bclicvetl, to see the lovinckiml^ 
 ueM of tlie Lord in the land of the livinic." 
 As if.^o should Kii I ' ' iij 
 
 my heart was so ^c- 
 
 -id 
 
 to 
 
 int Ml the promise, and liMikeU that Uod 
 
 lid be as g«)od as l>'^ i.r..ii.i.o in havinn 
 
 mercy ufMin me, au uo« .•r; and this 
 
 is that which enri>::- ,m 
 
 fainting. Ami tl .11, 
 
 or llie law, or ih) ui 
 
 t". -Il-!!.:»r!.n thi • ,,f 
 
 joyments, tho hatreti that thou 
 
 from tho world, or the like: ■' 
 
 encounige thyself with tb 
 
 promises, the ten ! 
 
 the merits of his i 
 
 vilations to con>e in, i. 
 
 of others that have Ix 
 
 the same Ciod, through the - 
 
 eth forth the same • • - m. 
 
 I IliUJit 
 
 of the 
 
 .n- 
 
 m 
 
 Ult 
 
 d- 
 
 -r. If 
 
 these be not thini 
 
 ■ \ thou wilt draw 
 
 loiiiiMuig mi . i fiiiy, take 
 
 heart in thy ^ . \'.., <u .-hal 
 
 seek thy dentruction, "1: c, 
 
 O my enemy, for whco i i.ui 1 -. u. .iruw, 
 when I sit in darkuem the LuM shall be ■ 
 light unto nx ." 
 
 Thf J 
 
 Take heed of i at the eroai 
 
 thou miMt go by before thou eunio to 
 
 ..-.i^en. You must undertitand (as I have 
 
 alrea<ly touched) that there b no man that 
 
 .1, 
 
 T/ir Sfvrnfh I>ir<rtiiin. 
 In the next place, be not d;iif.'..I 
 thou meetest with never so mu: 
 Qient.i in thy journey tlutl.. 
 Is ri-?*<>lve«l for heaven, il - 
 him by ; 
 him by 
 sinner, thou 
 
 electctl, thou ^ ... . , ... 
 
 is pastf God doth not caro for t : 
 
 15 1 * ■' *' "" , with an liui. ir. i 
 
 ill lis. .Vnd tliiiJt It njjt 
 
 into the > 
 
 u.U live ... ... : J 
 
 tioo." If thou art in thy 
 
 •tor 
 
 liiarK 10 '.IK' » 
 
 if one ask }' 
 
750 
 
 BUNYAN'S COMPLETE WORKS. 
 
 place, you, for the better direction, do not 
 only say. This is the way, but then also say, 
 You must go by such a gate, by such a 
 etile, such a bush, tree, bridge, or such like. 
 Why, so it is here. Art thou inquiring the 
 way to heaven? Why, I tell thee, Christ is 
 the way; into him thou must get, into his 
 righteousness to be justified ; and if thou art 
 in him, thou wilt presently see the cross; thou 
 must go close by it, thou must touch it, nay, 
 thou must take it up, or else thou wilt quickly 
 go out of the way that leads to heaven, and 
 turn up some of those crooked lanes that lead 
 down to the chambers of death. 
 
 Now thou may est know the cross by these 
 eix things : 
 
 1. It is known in the doctrine of justifica- 
 tion ; 2. In the doctrine of mortification ; 3. 
 In the doctrine of perseverance; 4. In self- 
 denial ; 5. Patience ; 6. Communion with poor 
 saints. 
 
 1. In the doctrine of justification, there is a 
 great deal of the cross in that ; a man is forced 
 to suffer the destruction of his own righteous- 
 ness for the righteousness of another. This is 
 no easy matter for a man to do; I assure to 
 you it stretchcth every vein in his heart before 
 he will be brought to yield to it. What ! for 
 a man to deny, reject, abhor, and throw away 
 all his prayers, tears, alms, keeping of sabbaths, 
 hearing, reading, Avith the rest, in the point of 
 justification, and to count them accursed ; and 
 to be willing, in the very midst of the sense of 
 his sins, to throw himself Avholly upon the 
 righteousness and obedience of another man, 
 abhorring his own, counting it as deadly sin, 
 as the open breach of the law — I say, to do 
 this in deed and in truth is the biggest piece 
 of the cross ; and therefore Paul calleth this 
 very thing a "suffering" where he saith, 
 " And I have suffered the loss of all things 
 (which principally was his righteousness) that 
 I might win Christ, and be found in him, not 
 having (but rejecting) my own righteousness." 
 That is the first. 
 
 2. Ii: the doctrine of mortification is also 
 nrach of the cross. Is it nothing for a man to 
 lay hands on his vile opinions, on his vile sins, 
 on liis bosom sins, on his beloved, pleasant, 
 darling sins, that stick as close to him as the 
 flesh sticks to the bones? What! to lose all 
 these brave things that my eyes behold for 
 that which I never saw with my eyes! What! 
 to lose my pride, my covetousness, my vain 
 company, sports and pleasures, and the' rest! 
 I tell you tins is no easy matter ; if it were 
 
 what need all these prayers, sighs, watthiugs? 
 What need we be so backward to it? Nay, do 
 you not see that some men, before they will 
 set about this work, they will even venture the 
 loss of their souls, heaven, God, Christ, and 
 all? What means else all those delays and 
 put-offs, saying, Stay a little longer, I am loth 
 to leave my sins while I am so young and in 
 health? Again, what is the reason else that 
 others do it so by the halves, coldly and sel- 
 dom, notwithstanding they are convinced over 
 and over, nay, and also promise to amend, and 
 yet all 's in vain ? I will assure you, to cut off 
 right hands and pluck out right eyes is no 
 pleasure to the flesh. 
 
 3. The doctrine of perseverance is also cross 
 to the flesh, which is not only to begin, but to 
 hold out ; not only to bid fair and to say. Would 
 I had heaven ! but so to know Christ, to put on 
 Christ, and walk with Christ, as to come to 
 heaven. Indeed it is no great matter to begin 
 to look for heaven, to begin to seek the Lord, 
 to begin to shun sin ; oh but it is a very great 
 matter to continue with God's approbation! 
 " My servant Caleb (saith God) is a man of 
 another spirit; he hath followed me (followed 
 me always, he hath continually followed me) 
 fully ; he shall possess the land." Almost all 
 the many thousands of the children of Israel 
 in their generation fell short of perseverance 
 when they walked from Egypt toward the land 
 of Canaan. Indeed they went to work at first 
 pretty willingly, but they were very short- 
 winded, they were quickly out of breath, and in 
 their hearts they turned back again into Egypt. 
 
 It is an easy matter for a man to run hard 
 for a sjiurt, for a furlong, for a mile or two : 
 oh, but to hold out for a hundred, for a thou- 
 sand, for ten thousand miles ; that man that 
 doth this he must look to meet with cross, 
 pain, and wearisomeness to the flesh, especially 
 if as he goeth he meeteth with briers, and 
 quagmires, and other encixmbrances that make 
 his journey so much the more painful. 
 
 Nay, do you not see with your eyes daily 
 that perseverance is a very great part of the 
 cross? Why else do men so soon grow weary? 
 I could jjoint out many that, after they had 
 followed the ways of God about a twelvemonth, 
 others it may be two, three, or four (some 
 more, some less) years, they have been beat 
 out of wind, have taken up their lodging and 
 rest before they have got halfway to heaven, 
 some in this, some in that sin, and have se- 
 cretly, nay sometimes openly, said that the 
 way is too strait, the race too long, the religion 
 
THE UKAVKSLl' FUOTMAS. 
 
 •51 
 
 too holy, and I cannot bold out, I cuu go no 
 farther. 
 
 And 80 likewise of the other three — to wit, 
 patience, Helf-denial, communion and conimun> 
 ication with and to the poor saints — how hard 
 are the«e things! It h an ea-ny matter to deny 
 another man, but it is not so easy a matter to 
 deny one's self— to deny myself out of love to 
 (ifxl, to his (iosi>el, to his saint<« of this advan- 
 taiTc and of that gain, nay, of that which other- 
 wise I might lawfully do were it not for 
 oflending tliem. That Scripture is but seldom 
 read, and seldomer put in pnu-tice, wiiich saith, 
 " I will eat no flesh while the world standeth 
 if it make my brotlier to offend ;" again, " We 
 that arc slronj; ought to bear the infirmities 
 of the weak, ami not to ple;u<e ourselvi-s." Hut 
 how forward, Ijow luusty, how peevish, and 
 self resolvetl are the generality of professors at 
 this day I Ahis! how little consiilering the 
 poor, unlt>Hs it be to say, Ik; thou warmed and 
 filled ! But to give is a seldomer work, also 
 especially to give to any poor. I tell you all 
 things are cross to flesh and Mood; and that 
 man that hath but a watchful eye over the 
 fltwh, and also some considerable measure of 
 strength against it, he shall find his heart in 
 these things like unto a starting bonie that is 
 rid without a curbing bridle, ready to start at 
 everything that is otfennive to him, yea, and 
 ready to run away too, do what the rider can. 
 
 It is the criKvs which kee|>t?!i t!\'t^f th:it arc 
 kept from heaven. I am ;. it 
 
 not for the cross, where we !. , -or 
 
 we should have twenty, but this croDS, that is 
 it which spuileth all. 
 
 Some men. as I said before^ when they como 
 at the . ' 
 again t' 
 
 stumble at it and break thi-ir nei'ks; oti 
 again, when tliey sec that the croew is ^, 
 proaching, they turn aside to the left hand or 
 to the right hand, and wJthir.'- ' -•• » - ■ 
 another wnv, but they will I 
 all ' ' 
 
 There arc but lew wlun tiwy come at • 
 
 cry, Welcome, cross! as some of the 
 
 did to the stake they were bumcti at. There- 
 fore if you meet with the croM in thy ; ' " 
 in what manm-r w> over it be, \h' not 
 an ! I do no« .' 1 
 
 rat < that by th>' < r 
 
 is the way to ihe kingdom. Can a 
 licve in Christ and not be hated by th' . 
 Oao he make a profcmioo of this Christ, and 
 
 that swcvtl y and o.iu uKMi^i\ , un.i ■ u 
 
 of Satan hold their tongue.' t .. « ^ 
 
 agree with light, or the di-vil i-miucf ihrnt 
 CiirUt JenUA should be honoured both by faith 
 and a heavenly conveniatiou, and let that auul 
 alone at quiet? Did you never read that " iJie 
 dragon iHrsvcuUxl the woman?" And that 
 Christ saith, " In the world you shall hav« 
 tribulations." 
 
 Thf \inlh />irrHio$». 
 
 lUg of (Sod that ho would do thcM* two 
 thingH for thee: Finit enlighten thinv uuUif 
 standing; and, secondly, intiamo thy will. If 
 these two be but efTeetually tloiir, tht-re Is iiw 
 I'ear but thou wilt ^'o siifL' to ht-iiviii. 
 
 One of tilt II and 
 
 women do so 1. i, it la 
 
 because they see m> little ol it ; and (in- ri-anMO 
 why they se«« so little of it is Ix-caux- •■''■' ■■ i 4««« 
 their underHtanding darkened. A > 
 saith Paul, " Do not you bclieven* ^\.kiiiL .t.t no 
 other (tentilen, even in llic vanity uf their 
 mill their uu'i' d, 
 
 beiii 1 from t! .. li 
 
 the ignorance (or I it in theui, 
 
 becausuof the blind: irt." Walk 
 
 not as those, run not with thriu : Alas, poor 
 souU! they have their und< r • ■ ' ■-. ilark- 
 enetl, their hearts blinded, ai. o rw- 
 
 s«in they .f 
 
 the Lor. I 
 
 their souls. For wiieit men do omie to wcm 
 the things of another world, what a (iixl, what 
 a Christ, what a heaven, and wliat an eti rnol 
 glory there is to be enjoy e«l, abM) when they sc* 
 that it is iwmible I'or them to liavc a share in 
 it, I tell you it will make th 
 thi<'k and tliin tn rnjuy it. 
 
 • of Uiis u» 
 
 ^htencd, "■ . ' o 
 
 I king, but chose rather to sutTer adlictioon with 
 
 • ' • 'I ' •' ■,'">■ the plrasurm 
 
 i*e(l to b«* called 
 
 Him who wa^ md hail rt^^jx-ct unto 
 
 ■ — >ufd. A- ! •• - i« tiuil 
 
 ntic uvually I-: >n hl> 
 
 ' T 
 
 coaprrheod witli all MioU what M tb« br- a. 
 
 r.h 
 
752 
 
 BUNYAN'S COMPLETE WORKS. 
 
 and lengtli, and depth and height, and know 
 the love of Christ, which passeth knowledge." 
 Pray, therefore, that God would enlighten thy 
 understanding; that will be a very great help 
 unto thee. It will make thee endure many a 
 aard brunt for Christ; as Paul saith, "After 
 you were illuminated ye endured a great fight 
 of afflictions. You took joyfully the spoiling 
 of your goods, knowing in yourselves that ye 
 have in lieaveu a better and an enduring sub- 
 Blance." If there be never such a rare jewel 
 lie just in a man's way, yet if he sees it not he 
 will rather trample upon it than stoop for it, 
 and it is because he sees it not. Why so it is 
 here : though heaven be worth never so much, 
 and thou hast never so much need of it, yet if 
 thou see it not— that is, have not thy under- 
 standing opened or enlightened to see— thou 
 wilt not regard at all; therefore cry to the 
 Lord for enlightening grace, and say, " Lord, 
 open my blind eyes ; Lord, take the veil off" my 
 dark heart," show me the things of the other 
 world, and let me see the sweetness, glory, and 
 excellency of them for Christ his sake. This 
 is the first. 
 
 The Tenth Direction. 
 
 Cry to God that he would inflame thy will 
 also with the things of the other world ; for 
 when a man's will is fully set to do such or 
 such a thing, then it must be a veiy hard mat- 
 ter that shall hinder that man from bringing 
 about his end. When Paul's will was set re- 
 solvedly to go up to Jerusalem, (though it was 
 signified to him before what he should there 
 suffer,) he was not daunted at all; nay, saith 
 he, " I am ready (or willing) not only to be 
 bound, but also to die at Jerusalem for the 
 name of the Lord Jesus." His will was in- 
 flamed with love to Christ, and therefore all 
 the persuasions that could be used wrought 
 nothing at all. 
 
 Your self-willed people, nobody knows what 
 to do with them ; we used to say, He will have 
 Iiis own will, do what you can. Indeed to 
 have such a will for heaven is an admirable 
 advantage to a man that uudertaketh a race 
 tiiither; a man that is resolved and hath his 
 will fixed, saith he, I will do my best to ad- 
 vantage myself; I will do my worst to hinder 
 my enemies ; I will not give out as long as I 
 c^n stand ; I \\{\\ have it or I will lose my life; 
 " though he slay me, yet will I trust in him." 
 " I will not let thee go except thou bless me." 
 I will, I will, I will. Oh tliis blessed inflamed 
 will for heaven I What is like it? If a man 
 
 be willing, then any argument shall be matter 
 of encouragement ; but if unwilling, then any 
 argument shall give discouragement; this is 
 seen both in saints and sinners, in them that 
 are the children of God, and also those that 
 are the children of the devil. As — 
 
 1. The saints of old, they being willing and 
 resolved for heaven, what could stop them? 
 Could fire and faggot, sword or halter, filthy 
 dungeons, whips, bears, bulls, lions, cruel rack- 
 ings, stoning, starving, nakedness, &c. ? " And 
 in all these things they were more than con- 
 querors, through Him that loved them," who 
 had also made them " willing in the day of his 
 power." 
 
 2. See again, on the other side, the children 
 of the devil, because they are not willing, how 
 many shifts and starting-holes they will have : 
 I have married a wife, I have a farm, I shall 
 offend my landlord, I shall offend my master, 
 I shall lose my trading, I shall lose my pride, 
 my pleasures, I shall be mocked and scoffed ; 
 therefore I dare not come. I, saith another, 
 will stay till I am older, till my children are 
 out, till I am got a little aforehand in the 
 world, till I have done this and that and the 
 other business ; but, alas ! the thing is, they 
 are not willing; for were they but soundly 
 willing, these, and a thousand such as these, 
 would hold them no faster than the cords held 
 Samson when he broke them like burnt flax ; 
 I tell you the will is all : that is one of the 
 chief things which turns the wheel either 
 backwards or forwards ; and God knoweth that 
 full well, and so likewise doth the devil, and 
 therefore they both endeavour very much to 
 strengthen the will of their servants. God, he 
 is for making of his a willing people to serve 
 him ; and the devil, he doth what he can to 
 Ijossess the will and affection of those that are 
 his with love to sin ; and therefore when Christ 
 comes close to the matter, indeed, saith he, 
 '"' You will not come to me." " How often 
 would I have gathered you as a hen doth her 
 chickens, but you would not!" The devil had 
 possessed their wills, and so long he was sure 
 enough of them. Oh therefore cry hard to 
 God to inflame thy will for heaven and Christ 
 — thy will, I say : if that be rightly set for 
 heaven, thou wilt not be beat ofi'with discour- 
 agements ; and this was the reason that when 
 Jacob wrestled with the angel, though he lost 
 a limb as it were, and the hollow of his thigh 
 was put out of joint as he wrestled with him^ 
 yet, saith he, " I will not" — mark, I will not — 
 " let thee go except thou bless me." Get thy 
 
TIIK llEAVKSLY FOOTMAS. 
 
 r53 
 
 will tipt with the heavenly grace ami rtiMjlu- 
 tiun aguiiiMt all thy iii?icuiirugeiiu-rit!t, and then 
 thou goej*t full speeU ft)r heaven ; but if thou 
 falter in thy will and be not sound there, thou 
 wilt run hobbling and halting all tin- way thou 
 nuuK-Mt, and al.'<o to be sure thou wilt fall short 
 at lurtt. The Ixird give thee a will ami cour- 
 age ! 
 
 Thu." have I done with directing thee how to 
 nm to the kingdom ; be xure thou keep in 
 memory what I have ."aid unto thee, lent thuu 
 lo.se thy way. Hut beeau.>«e I would have thee 
 think of them, take all in .ohort in this little 
 bit of paper: 
 
 1. Get into the way. 2. Then sluily on it. 
 '•i. Then .ntrip and lay a-nide everything that 
 would hinder. 4. Ik-ware of by-palhtt. r>. l)o 
 not gaxe ami Htare t<H> much about thee, but Ik; 
 8ure to pondi-r the path of thy feet. •>. Do not 
 8tO|) for any lli:it rail alter thee, whether it be 
 lh'» world, the fl. >li, or the «levil, for all iIktm' 
 will hinder thy journey if poswible. 7. Ue not 
 dauntetl with any di-Hcouragenients thou meet- 
 est with an thou gocst. 8. Take hetil of stum- 
 bling at the cro«w. 9. Cry hanl l«) ftml for an 
 enlightened heart and willing miml, and (mmI 
 give thee a prosperous journey I 
 
 Yet before I do quite take my leave of thee 
 let me give thee a few' motives* along with thee. 
 It may l>c they will be as gtNxl a» n pair of 
 Apurn to prick on thy lumpi«h heart in thia 
 yrh jourii 
 
 /'Ar- / ' J/'i'r, 
 
 * '>nsider, there in no way but thin: thou 
 must either win or lo«t«. If thou winne!«t, then 
 heaven, OmI, Christ, glory, eam?, |H»ace, llf- 
 ▼en, life eternal, is thine; thou fthalt be ma 
 erpnil to the :i!. " 
 row no more, - 
 thou shalt Ik; oitt 
 death, the ilevil, tii' 
 
 may endeavour thy hurt. Hut conlrariwiM', 
 •nd if thou Imc, then thy lo«w i« h<' >• • " ■•'■•'^ 
 Hod. Christ, eaiw, |»eacf, and w 
 whioh tendrtli 
 thf itaints ; ! 
 
 '.\, vrow, I'.iiii. i>i.ii Kii' -■•, .1 
 wship with dtvils, tog. thiT \% 
 lasting damnation of thy own m>uI. 
 
 The Setomii Motirr. 
 
 t'oiiMiiiT tlint this devil, thi* hiii, <\-- V- 
 dnmnation folb)w afl«'r theo n« linrd n* 
 can drive, and have th>'ir ■ 
 do l>v ill-- l:iw. ncain.^t whi< . 
 
 ned ; and therefore, for the LordV «ake, mMko 
 haste. 
 
 If they iieiu* u|x)n the« before thou get U 
 the city of refuge, they will put an everlast- 
 ing ntop to thy journey. Thin also cric», iluu 
 for it. 
 
 The Fourth Motir«, 
 Know aluo that now heaven -(raten, the heart 
 of Christ, with hi* .i 
 ceive tht-e. t)h met^ 
 tion, that the devil foiiowi-ih alier 
 and that Christ standeth o|»en-ar!i. . . 
 cvive, should make thee reach out a'ld fly with 
 all haste and sihhmI ! And therefor« 
 
 The Fifth ifotire. 
 
 Keep thine eye upon the prize; l>e *r\rr- ih»« 
 thy eyes bo continually u|»on the ; 
 art like to got. The reiks<m why i 
 apt to fa'nt in their race for heaven, it Urth 
 chieily in cither of thi-ne two thingn: 
 
 1. Tlu-y do not seriously omsider the worth 
 of the prize; or " i 
 
 it is t<M) g.xMl 
 for want >■: 
 of it. .Vii : 
 
 the like, ki-ep thine eye i 
 lency, the swe<-t!; -- '*■ 
 the |>eace that i~ 
 !i«« priau". 
 • run thi 
 c*il n-jMirt, j 
 naki*ilne.«», jn-r 
 bon<ls and ini, .VUo it nia<l<- 
 
 wh: Ke«l not A' 
 
 ■■■ •' .». ing» of tl 
 
 that are not »evn; 
 •*n are temfftml, bu; 
 n it ■••en are tt<-rnnl.' 
 That N 
 . might i 
 
 ->..-.ii.4 ;..4.- .. 
 <io not let the ' 
 
 Oh 
 
754 
 
 BUNYAN'S COMPLETE WORKS. 
 
 welcome. Consider, therefore, that as bad as 
 thou have got thither; thither went scrubbed, 
 beggarly Lazarus, &c. Nay, it is prepared for 
 the poor: "Hearken, my beloved brethren, 
 (saith James— take notice of it,) hath not God 
 chosen the poor of this world rich in faith and 
 heirs of the kingdom?" Therefore take heart 
 and run, man. And 
 
 7'he Sixth Motive. 
 Think much of them that are gone before. 
 First, how really they go into the kingdom. 
 Secondly, how safe they are in the arms of 
 Jesus ; would they be here again for a thou- 
 sand worlds? Or if they were, would they be 
 afraid that God would not make them wel- 
 come? Thirdly, what would they judge of 
 thee if they knew thy heart began to fail thee 
 iu thy journey, or thy sins began to allure thee 
 and to persuade thee to stop thy race? Would 
 they not call thee a thousand fools, and say. 
 Oh that he did but see what we see, feel what 
 we feel, and taste of the dainties that we taste 
 of! Oh if he were one quarter of an hour to 
 behold, to see, to feel, to taste and enjoy but 
 the thousandth part of what we enjoy, what 
 would he do? What would he suffer? What 
 would he leave undone? Would he favour 
 sin? Would he love this world below? Would 
 he be afraid of friends, or shrink at the most 
 fearful thrcatcnings that the greatest tyrants 
 could invent to give him? Nay, those who 
 have had but a sight of these things by faith, 
 when they have been as far off from them as 
 heaven from earth, yet they have been able to 
 say, with a comfortable and merry heart, as 
 the bird that sings in the spring, that this and 
 more shall not stop them from running to 
 heaven. Sometimes, when my base heart hath 
 been inclining to this world and to loiter in 
 my journey towai'ds heaven, the very consid- 
 eration of the glorious saints and angels in 
 heaven, what they enjoy, and what low 
 thoughts they have of the things of this 
 world together, how they would befool me if 
 they did but know that mi#heart was drawing 
 back, hath caused me to rush forward, to dis- 
 dain these poor, low, empty, beggarly things, 
 and to say to my soul. Come, soul, let us not 
 be weary; let as see what this heaven is; let 
 us even venture all for it, and try if that will 
 quit the cost. Surely Abraham, David, Paul 
 and the rest of the saints of God were as wise 
 a.s any are now, and yet they lost all for this 
 glorious kingdom. Oh therefore throw away 
 your lusts, follow after righteousness, love the 
 
 Lord Jesus, devote thyself unto his fear. I'll 
 warrant thee he will give thee a goodly recom- 
 pense. Keader, what say est thou to this? Art 
 thou resolved to follow me? Nay, resolve if 
 thou canst to get before me. So run that ye 
 may obtain. 
 
 The Seventh Motive. 
 To encourage thee a little further, set to the 
 work, and when thou hast run thyself down 
 weary, then the Lord Jesus will take thee up 
 and carry thee. Is not this enough to make 
 any poor soul begin his race? Thou (perhaps) 
 criest. Oh but I am feeble, I am lame, &c. 
 Well, but Christ hath a bosom; consider, 
 therefore, when thou hast run thyself down 
 weary he will put thee in his bosom: "He 
 shall gather the lambs with his arms and carry 
 them in his bosom, and shall gently lead those 
 that are with young." This is the way that 
 fathers take to encourage their children, say- 
 ing, Run, sweet babe, until thou art weary, 
 and then I will take thee up and carry thee. 
 "He will gather his lambs with his arms and 
 carry them in his bosom." When they are 
 weary they shall ride. 
 
 The Eighth Motive. 
 Or else he will convey new strength from 
 heaven into thy soul, ^Vhich will be as well. 
 "The youths shall faint and be weary, and the 
 young men shall utterly fail, but they that 
 wait upon the Lord shall renew their strengt^j; 
 they shall mount up with wdngs like eagles, 
 they shall run and not be weary, they shall 
 walk and not be faint." What shall I say be- 
 sides what hath already been said? Thou 
 shalt have good and easy lodging, good and 
 wholesome diet, the bosom of Christ to lie in, 
 the joys of heaven to feed on. Shall I speak 
 of the satiety and of the duration of all these? 
 Verily to describe them to the height, it is a 
 work too hard for me to do. 
 
 The Ninth 3Iotive. 
 Again, methinks the very industry of the 
 devil and the industry of his servants, &c., 
 should make you that have a desire to heaven 
 and happiness to run apace. Why, the devil, 
 he will lose no time, spare no pains, also 
 neither will his servants, both to seek the de- 
 struction of themselves and others ; and shall 
 not we be as industrious for our own salva- 
 tion? Shall the world venture the damnation 
 of their souls for a poor corruptible crown, 
 and shall not we venture the loss of a few 
 trifles for an eternal crown? Shall they v-eo- 
 
tare the loss of etorrial friends, a» God to love, 
 Christ ti> redeem, the Holy Spirit to comfort, 
 heaven for habitation, »uints und anpeU fur 
 eoiii[>any, und all this tn ^rt and hold <■■■ 
 nioti with itin, and thi^ world, and a {< \. 
 drunken, swearing, lying, covetoui* wretriu--< 
 like themselves, and nhull not wc labour iv^ 
 hard, run i\» fibtt, 8i-(^k an diliy?ut)y, tiuy, a 
 huiulretl times more diligently, for the com- 
 j)Uiiy of theso glorious, cti-rnu! frii-nds, ihou^rli 
 Tilth the litvs of rtueh a- .y, with tlie 
 
 loss of ten thon.santi ti. . . than tlu'^'e 
 
 p04jr, low, bxse, eontemptiliir iiiiii;;s? Shall it 
 be .S2iid at the laat day that wiekrd men made 
 more haste to hell than you did make to 
 heaven? — that they spent mt)ro hount, days, 
 and that early und late, for hell, than you 
 spi-nt for that whieh is ten thousand thousand 
 of thoiLsand timi*s belter? Oh let it not l>es»i, 
 but run with all might and nniin. 
 
 Thus you see I have here spoken some- 
 thing, though but little. Now I shall come 
 to make some use and application of what 
 hath been said, und so conclude. 
 
 The Fir$t IW. 
 
 You see here that he that will go to heaven, 
 he must run for it ; yea, and not only run, but 
 ao run; that is, (as I have said,) to run earn- 
 estly, to run continually, to strip off every 
 thing that would hindtr in his race with the 
 i»st. Well, then, do you so run. 
 
 1. .\nd now let us examine a little. \ 
 thou got into the right way? .Vrt thou in 
 Christ's righteousness? Do not .say yes* in 
 thy heart, when in trtith there is no such mat- 
 ter. It is a dangerous thing, you know, for a 
 man to think he is in the right way when he 
 is in the wrong. It i* the next way for him 
 to l(we his way, and not only so. but if he run 
 for heaven, as thou suyest thou dost, even to 
 lose that too. Oh this is the misery of most 
 men, to jHTsuadc themselves that they run 
 right, when they never hacl one ft>ol in the 
 way. The Lonl give thee under»landing \wu\ 
 or else thou art undone for ever. Trith 
 »oul, search when was it thou turne«l <iit 
 thy sins and rightooasncM into the rtk' 
 OC9W of Jesus (.'hrist, I say, dost thou f^<- :.■• 
 •elf in him, and is ho more precious to lhc« 
 than the whole worhl? Is thy :. 
 mu'^ing on him, and als€) to t^- 
 him? I>ost thou count \v. 
 precious than thi< whole W' 
 count all thing!t but poor, llfplcns, empty, 
 ▼ain things without cnmmuniun "■•'• '-■■"• 
 
 THE HEAVESLV FOOTMAN. 755 
 
 Doth his company •weetcn all thingn, and hb 
 
 goixi ground, 
 
 2. .Vrt thou unladen of the •< f ihii 
 
 world, as pride, pU-aAunit, pr< \aiii* 
 
 tiis? What! dost lln.u tin 
 
 iiiHiijjli with lh«» wi«rld, ihv 
 
 in thy h< 
 
 have laid 
 
 und arc got into the ninibU-it |m.- 
 
 find W..rL: ..>,.. 11. -i, ».. rii.. ... ... ,,,.. , 
 
 out. 
 
 To run ; 
 jn«tliM4, nli 
 
 their own hearts lay belore them- 1 tei 
 if thou lut going heavenward thou wil: 
 it no small or easy matter. Art tiiou c 
 fore disoharged and unladen of tlx 
 Never talk of going to heaven if ti 
 It is to be feared thou wilt ! 
 the " many that will seek to en: 
 not bo able." 
 
 Thr Stcoml ^V 
 
 It so, mrn, in the next pln< i-, wn.ii i» 1 
 cnm<> of flii-ni that aro ^•ri>wii nt-nrx 
 
 Mivett ; it IS he that ovcrcoim-: 
 
 herit all things; it is not t... . 
 
 begins. Agrippa gave a fair step for 
 
 den ; ilnuwt int«» tin- ' 
 
 in I' r an h<>nr, 
 
 * \ . ami 
 
 so lie had as giMxl have bt^en never a whit; h^ 
 stept fair indeetl, but yet ho stopt .li..rf i.r 
 was hot while ho wa« at it, but he < 
 out of wind. Oh til 
 
 tilts f'ut itlmn^. it 1 
 
 itiMMi and their 6'- 
 
 ;... ii) in hell, when they ^ 
 
 tcmcMi of their soul, saying. " .Mn 
 I was 
 .t »mt f«f • 
 
 not 
 
756 
 
 BUXYAN'S COMPLETE WORKS. 
 
 Friend, it is a sad thing to sit down before we 
 are in heaven, and to grow weary before we 
 come to tlie place of rest; and if it should be 
 thy case, I am sure thou dost not so run as to 
 obtain. But again, 
 
 The Third Use. 
 In the next place. What then will become 
 of them that some time since were running 
 post-haste to heaven, (insomuch that they 
 seemed to outstrip many,) but now are run- 
 ning as fast back again? Do you think those 
 wilfevercome thither? What! to run back 
 again— back again to sin, to the world, to the 
 devil— back again to the lust of the flesh! 
 Oh, "it had been better for them not to have 
 known the way of righteousness, than after 
 they have known it to turn (to turn back 
 again) from the holy commandment." Those 
 men shall not only be damned for sin, but for 
 professing to all the world that sin is better 
 than Christ; for the man that runs back again, 
 he doth as good as say, I have tried Clirist, 
 and I have tried sin, and I do not find so much 
 profit in Christ as in sin. I say, this man de- 
 clareth this, even by his running back again. 
 Oh sad! What a doom they will have who 
 were almost at heaven-gates and then run 
 back again ! " If any draweth back," saith 
 Christ, "my soul shall have no pleasure in 
 him." Again, "No man having put his hand 
 to the plough, (that is, set forward in the ways 
 of God,) and looking back, (turning back 
 again,) is fit for the kingdom of heaven." 
 And if not fit for the kingdom of heaven, then 
 for certain he must needs be fit for the fire of 
 hell. And therefore (saith the apostle) those 
 tiiat bring forth these apostatizing fruits, as 
 ''briers and thorns, are rejected, being nigh 
 unto cursing, whose end is to be burned." 
 Oh there is never another Christ' to save them 
 by bleeding and dying for them I And if 
 they "shall not escape that neglect," then 
 how shall they escape that reject and turn 
 :!ieir hack upon " so great a salvation ?" And 
 if the righteous — ^that is, they that run for it — 
 will find work enough to get to heaven, "then 
 sviiere will the ungodly (backsliding) sinner 
 appear?" Or, if Judas the traitor or Francis 
 Spira the backslider were but now alive in 
 the world to whisper these men in the ear a 
 little, and tell them what it hath cost their 
 souls for backsliding, surely it would stick by 
 them and make them afraid of running back 
 again so long as they had one day to live in 
 til is world 
 
 The Foiuih Use. 
 So again, fourthly. How like to these men's 
 sufferings will those be that have all this while 
 sat .still, and have not so much as set one foot 
 forward to the kingdom of heaven ! Surely he 
 that backslideth and he that sitteth still in sin, 
 they are both of one mind ; the one he will not 
 stir, because he loveth his sins and the things 
 of this world ; the other be runs back again, 
 because be loveth his sins and the things of 
 thisAVorld; is it not one and the same thing? 
 They are all one here, and shall not one and 
 the same hell hold them hereafter ? He is an 
 ungodly one that never looked after Christ, 
 and he is an ungodly one that did once look 
 after him and then ran quite back again ; and 
 therefore that word must certainly drop out of 
 the mouth of Christ against them both, "De- 
 part from me, ye cursed, into everlasting fire 
 prepared for the devil and his angels." 
 
 The Fifth Use. 
 Again, here you may see in the next place. 
 That is, they that will have heaven must run 
 for it ; then this calls aloud to those who began 
 but a wdiile since to run ; I say, for them to 
 mend their pace if they intend to win ; you 
 know that they which come hindmost had 
 need run fastest. Friend, I tell thee there be 
 those that have run ten years to thy one, naj' 
 twenty to five, and yet if thou talk with them 
 sometimes they v.'ill say they doubt they shal'. 
 come late enough. How then Avill it be with 
 thee? Look to it, therefore, that thou delay 
 no time, not an hour's time, but part speedily 
 with all, with everything that is an hindrance 
 to thee in thy journey, and run ; yea, and sr 
 run that thou mayest obtain. 
 
 The Sixth Use. 
 Again, sixthly. You that are old profe§3ore 
 take you heed that the young striplings of 
 Jesus, that began to strip but the other day, do 
 not outrun you, so as to have that Scripture 
 fulfilled on you, " The first shall be last and 
 the last first ;" which Avill be a shame to you 
 and a credit for them. What! for a young 
 soldier to be more courageous than he that hath 
 been used to wars ! To you that are hinder- 
 most, I say, Strive to outrun them that are 
 before you ; and you that are foremost, I say, 
 Hold your ground, and keep before them in 
 faith and love if possible ; for indeed that is 
 the right running, for one to strive to outrun 
 another ; even for the hindermost to endeavour 
 to overtake the foremost, and hp that is before 
 
THE HEAVES LY FOOTMAN. 
 
 I bl 
 
 hould be sure t« lay out himself to keep his 
 ;rouiicl, even to llie ver)" utujiwt. But then, 
 
 The Seventh l'«. 
 Again. How biisely they do behave them- 
 e\\KA, how unlike are they to win, that titink 
 t eiiougli to keepeompnny with the himlunMt! 
 rhere are home men that proftTW (heniiM^lviit 
 iU\:li uj* run tor heaven as well jus luiy ; yi t if 
 lierv be but any huy, .-Inihrul, cold, hull'- 
 leartcil pn >!,.>•<«>« in the country, tliey will be 
 lUre to take i-xumple by them; they think if 
 hey euii but keep puce with them they hIuiU 
 lo fair; but these do not consider that lite 
 liiulmo-st h««c the. prize. You may know it if 
 r'ou will that it eutit the fooliMh virgins dear 
 for their coming t«K) late: "They that were 
 -eudy went in with him, anil the d<M»r Wiw 
 ihut. Afterwanl ^murk, afterward I) eamo the 
 )ther (the fooliuh) virgins, saying. Lord, ojicn 
 ;o utt; but he answered and Miid, Depart, I 
 Know you not," Depart, lazy profejwors, sloth- 
 ful profe.«««tr». Oh, methink.s the word of (Jod 
 w s»i plain for the overtlirow of your lazy pro- 
 fi-swjrs that it is to be womlereil men do take 
 uo more notice of it. How wius loot's wife 
 »ervcU for running lazily and for giving but 
 one look behind her after the things she left 
 inSMiom? How wiw R<«iu served for staying 
 tiK» loiii: i.. And 
 
 how \\v\\ ikhI in 
 
 the l;Uh of i. . tiii * me d<Kir 
 
 wiu shut?" .\ virgin."; a heavy 
 
 al'ter-groan will they give Uiat have thus stayed 
 Un) long. It turned I»t's wife into a pillar of 
 Halt ; it made l->au weep with an exceeding 
 luuil ami liittt-r cry ; it ii! 
 8<'lf; Via, ami it will ma . 
 
 in which thou Wit-nt Intrn if lnou nii-HM ot tiiu 
 kingdom, as thou wilt < <-rtainly do if this be 
 tbypjuntc. But, 
 
 The Eighth it' 
 Again. How and if ; 
 ning nhouid not only <! 
 thereby be tli< 
 
 otht rd? For l;> . . , » 
 
 think that othem will take notice of thee; but 
 b«Tau»i? thou art but a poor, cold, lazy runner, 
 and one that seeks to drive the world and 
 I thee, wl»y, th' 
 ..,' »o Utti, Na. 
 why may not we a<i well a<t he? H<- i- 
 r -"T, and yet he seeks for pleasure?, ; 
 
 4; be loveth vain com[>any, and he in m> 
 itna so, and prof^Meth that he i* going for 
 
 heaven ; yea, and he saith ahko he dotli i.ot fear 
 but he shall have i-ntcrtuinmcnt ; let us there- 
 fore keep pace with him; w<* o!)»l| fure no 
 wone than he. Oh how f> :.g will it 
 
 be if that thou shalt be n .d tu the 
 
 ruin of othen by thy halting in the way of 
 righteousnem ! I^xik to it; thou wilt hav« 
 strength little enough ti> ap|K-ar before God to 
 give an account of the Iom of thy own %o4il; 
 thoU liecdest not liMVo lo ■/iv«- nn !i'-«-<>nnt Uit 
 others why thou i ■ 'inn 
 
 in. Htiw wilt ti: You 
 
 would not enter in younu'lves, and them that 
 would, you hinder; for that Mving is en.iiicnily 
 fuUilhd on them that through their own idle- 
 iw»is do keep tli' : ' 
 by giving of otli' 
 them aUo. 
 
 The Sinth Vte, 
 Therefore, now to s|>i-ak a word to Itoth of 
 you, and so I iihall conclude. 
 
 1. I beseech you in the name of our Lord 
 Jesus Christ that none of \ 
 in the way to luaven as t<' . 
 
 selves or others. I know that even he wii.< ii 
 runs laziej>t, if he iihould see a man running 
 for a tem|M>rul life, if he should so niueh ne- 
 glect hlH own wcll-lK'inp ;• ■ ' ' nji to 
 venture, when he i« a-rui" !••. lo 
 pick up here and tip t 
 haii^'i'th by the wn> - 
 then aside out «if the way tor 
 ntraw or two or any rotten stj' 
 should do thin when he b a-t r hia 
 life, thou wouhUt condemn ' ■ ^ • n 
 not condemn thvst'lf that 
 
 all la at staice .' Have ;i ^o ■ care, 
 
 poor, wretchcii oinner, ha.- 
 2. If yet there aball be any that, notwiih- 
 
 «• ' 'lin advice, will still V " • 4 
 
 1 i the way to the kii 
 
 u so wise as not r 
 I.-nrn of no run!! 
 
 \ who did, ftif the joy that w.x<> 
 endure the croas, denpiso lh<- 
 now M't down at the right h.ii 
 
 was that none should follow hiu 
 . than be followr^! < 
 
758 
 
 BU^^ VAN'S COMPLETE WORKS. 
 
 Provocation. 
 Now, that you may be provoked to run with 
 the foremost, take notice of this. When Lot 
 and his wife were running from cursed Sodom 
 to the mountains to save their lives, it is said 
 that his wife looked back from behind him,, 
 and she became a pillar of salt ; and yet you 
 sec tha neither her practice, nor the judgment 
 of God that fell upon her for the same, would 
 cause Lot to look behind him. I have some- 
 times wondered at Lot in this jjarticular ; his 
 wife looked behind her and died immediately, 
 but let what would become of her, Lot would 
 not so much as look behind him to see her. 
 We do not read that he did so much as once 
 look where she was or what was become of 
 her; his heart was indeed upon his journey, 
 and well it might: there was the mountain 
 before him and the fire and brimstone behind 
 him ; his life lay at stake, and he had lost it 
 if he had but looked behind him. Do thou so 
 run ; and in thy race remember Lot's wife and 
 remember her doom, and remember for what 
 that doom did overtake her, and remember that 
 God made her an example for all lazy runners 
 to the end of the world ; and take heed thou 
 fall not after the same example. But — 
 
 If this will not provoke thee, consider thus: 
 L Thy soul is thy own soul that is eitlier to be 
 saved or lose ; thou shalt not lose my soul by 
 thy laziness. It is thy own soul, tlij' own ease, 
 thy own peace, thy own advantage or disad- 
 vantage. If it were my own that thou art de- 
 sired to be good unto, methinks reason should 
 move thee somewhat to pity it. But, alas ! it 
 is thy own, thy own soul. "AVhat shall it 
 profit a man if he shall gain the whole world 
 and lose his own soul ?" God's people wish 
 well to the souls of otliers, and wilt not thou 
 wish well to thy own? And if this will not 
 provoke thee, then think — 
 (jkAgain, 2. If thou lose thy soul, it is thou 
 also that must bear the blame. It made Cain 
 stark mad to consider that he had not looked 
 to liis brother Abel's soul. How much more 
 
 will it perplex thee to think that thou hadsl 
 not a care of thy own! And if this will not 
 provoke thee to bestir thyself, think again — 
 
 3. That if thou wilt not run, the people of 
 God are resolved to deal with thee even as Lot 
 dealt with his wife— that is, leave thee behind 
 them. It may be thou hast a father, mother, 
 brother, &c., going post-haste to heaven ; 
 wouldst thou be willing to be left behin(i 
 them ? Surely no. 
 
 Again, 4. Will it not be a dishonour to thee 
 to see the very boys and girls in the country 
 to have more wit than thyself? It may be the 
 ser.vants of some men, as the horsekeeper, 
 ploughman, scullion, &c., are more looking 
 after heaven than their masters. I am apt to 
 think, sometimes, that more servants than mas- 
 ters, that more tenants than landlords, will in- 
 herit the kingdom of heaven. But is not this 
 a shame for them that are such ? I am per- 
 suaded you scorn that your servants should say 
 that they are wiser than you in the things of 
 the world, and yet I am bold to say that many 
 of them are wiser than you in the things of the 
 world to come, which are of greater concern- 
 ment. 
 
 Expostulation. 
 
 Well, then, sinner, what sayest thou? Where 
 is thy heart? Wilt thou run? Art thou re- 
 solved to strip, or art, thou not? Think 
 quickly, man ; it is not dallying in this matter. 
 Confer not with flesh and blood ; look up to 
 heaven, and see how thou likest it; also to 
 hell, (of which thou raayest understand some- 
 thing in my book, called " A Few Sighs from 
 Hell; 01-, The Groans of a Damned Soul," 
 Vi'hich I wish thee to read seriously over,) and 
 accordingly devote thyself. If thou dost not 
 know the way, inquire at the word of God ; if 
 thou wantest company, ery for God's Spirit; 
 if thou wantest encouragement, entertain _ the 
 promises. But be sure thou begin betimes ; 
 get into the way, run apace, ai d hold out to 
 the end, and the Lord give thee a prosperouh 
 journey! Farewell. 
 
sir: I IS I'lju-M 
 
 on, 
 
 Tiir: ( . i:t ia.\> i »i' a !• am m.i> >< .i i 
 
 DISCOVEKINU FROM lAKll IV. Till: LA ^ 
 FITLY SKKVK AS A WAUMNt; W<«!tn 1 
 
 Ji:>rs ciiiMsT TO AV(tii» Tiii '.a* l ui 
 
 rsKHLNK>S UK THK SCKII'. Ol'R SVl 
 
 'KNTS OF IIKLL. 
 
 '*F llIK 
 L!> ANH \ 
 WITH A 
 <T FOK ^ 
 
 Tin: AlTHOli TO nil: KKADKli. 
 
 (■'kirnd, boi'ause it U a dangerous thing to 
 be walking towanU the place of darkneMt and 
 anguish, and again, becuu::)C it is (notwith- 
 standing) the journey that moi*t of the |>o<>r 
 !»ou\x in tht^ w"rM nr*' t.-ikiti'/. ntiii that with 
 d.l 
 hai, 
 
 it my duty, ' wnnible «»f ih 
 
 that will b<>r.-.. >:. • ...at full therein. . . .... 
 
 preventing of thee, (U thou poor man or wo- 
 man I) to lell 
 what •*»'[ xii' 
 
 lik' luvc In-vU ur iiliall bv iouud 
 
 per ^ !i. 
 
 We use to count liini a friend that will fore- 
 warn hi.s neighUiUr of th'- ''■•■•' ..t... i... 
 knoweth thereof, and doth n 
 hi' ' walking i 
 
 th< . wlu'TI V, 
 
 nei:;iit»iur nn\ Ix- citi 
 
 of Win way. Why, It 
 
 twenty to one but thou haat born r\ 
 
 thou (iidjit come into the world with ' 
 
 lowanLt heaven and thy la<-<- toward'* ' 
 
 thou ei'' 
 
 (wlii< h 
 
 nil 
 
 U-. . . 
 
 race, and take a view of what • 
 
 thou art like to have if thou do ii>M< •'• .•« 
 
 truth |>cr«i»t in thii thy c«»ur^e. Tl»y ^ 
 
 " h-n<U down to death, .1 
 
 on hell." I'rov. v. 5. I 
 
 deed \» pleiuuuit to the tl»h, but the end therr 
 of will be bitter to thy Miul. !! - ' ' •• u 
 not hear the bitter crii'st of r t, 
 
 newl 
 
 til" 
 
 the dead to prrvcnt n. 
 and my (ather'n hi*" 
 place of torment ? ^ 
 
 u 
 I 
 
 ..that in I 
 
760 
 
 BUNYAN'S COMPLETE WORKS. 
 
 plicity ? Aud ye, scorners, delight in scorn- 
 ing? And ye, fools, hate knowledge? Turn 
 ye at my reproof, and behold, saith God, I will 
 pour out my Spirit upon you ; I will make 
 known my words unto you." I say, hear this 
 voice, silly one, and turn and live, thou sin- 
 ful soul, lest he make thee hear that other 
 saying : " But because I have called and you 
 have refused, I have stretched out my hand 
 and no man regarded, I also will laugh at 
 your calamity, and mock when your fear 
 coracth." 
 
 poor soul, if God and Christ did wish thee 
 for thine harm, it would be another matter; 
 then if thou didst refuse, thou mightest have 
 some excuse to make or fault to find and ground 
 to make delays. But this is for thy profit, for 
 thy advantage, for the pardoning of thy sins, 
 the salvation of thy soul, the delivering thee 
 from hell-fire, from the wrath to come, from 
 everlasting burnings, into favour with God, 
 Christ, and communion with all happiness, 
 (that is so indeed.) 
 
 But it may be thou wilt say. All that hath 
 been spoken to in this discourse is but a par- 
 able, and parables are no realities. 
 
 1 could put thee ofi" with this answer, That 
 though it be a parable, yet it is a truth and 
 not a lie ; and thou shalt find it so too, to thy 
 cost, if thou iihalt be found a slighter of God, 
 Christ, and the salvation of thy own soul. 
 
 But secondly, know for certain that the 
 things signified by jiarables are wonderful 
 realities. Oh what a glorious reality was there 
 signified by that parable, "The kingdom of 
 heaven is like to a net that is cast into the 
 sea!" &c., signifying that sinners of all sorts, 
 of all nations, should be brought into God's 
 kingdom by the net of the Gospel. And oh 
 how real a thing shall the other part thereof 
 be, when it is fulfilled, which saith, "And 
 when it was full they drew it to the shore, and 
 put the good into vessels, but threw the bad 
 away!" (Matt. xiii. 47, 48,) signifying the 
 niansions of glory that the saints should have, 
 sml also the rejection that God will give to the 
 ungodly and to sinnei 3. And also that par- 
 
 able — what a glorious reality is there in it !— 
 which saith, '' Except a corn of wheat fall to 
 the ground and die, it abideth alone ; but if it 
 die, it doth bring forth much fruit," (John xii. 
 24,) to signify that unless Jesus Christ did in- 
 deed spill his blood and die the cursed death, 
 he should abide alone — that is, have never a 
 soul into glory with him ; but if he died, he 
 should bring forth much fruit — that is, save 
 many sinners. And also how real a truth 
 there was in that parable concerning the Jews 
 putting Christ to death, which the poor dis- 
 persed Jews can best experience to their cost ; 
 for they have been almost CA'er since a banish- 
 ed people, and such as have God's- sore dis- 
 pleasure wonderfully manifested against them, 
 according to the truth of the parable. Matt, 
 xxi. 33-41. Oh therefore, for Jesus Christ's 
 sake, do not slight the truth because it is dis- 
 covered in a parable I For by this argument 
 thou mayest also — nay, thou wilt also — slight 
 almost all the things that our Lord Jesus 
 Christ did speak, for he spake to them for the 
 most part (if not all) in j^arables. Why should 
 it be said of thee as it is said of some, "These 
 things are spoken to them that are without in 
 parables, that seeing they might not see, and 
 that hearing they might not understand?" 
 Luke viii. 10. I saj^, take heed of being a 
 quarreller against Christ's parables, lest Christ 
 also object against the salvation of thy soul at 
 the judgment-day. 
 
 Friend, I have no more to say to thee now. 
 If thou dost love me, pray for me, that my 
 God w^ould not forsake me nor take his Holy 
 Spirit from me, and that God would fit me to 
 do and suffer what shall be from the world or 
 devil inflicted ujjon me. I must tell thee, the 
 W'Oi'ld rages, they stamp and shake their heads, 
 and fain they would be doing ; the Lord help 
 me to take all they shall do with patience, and 
 when they smite the one cheek to turn the 
 other to them, that I may do as Christ hath 
 bidden me, for then the Spirit of God and of 
 glory shall rest upon me. Farewell. 
 
 I am thine to serve in the Lord Jesus. 
 JOHN BUNYAN 
 
Sll.ib I'KOM iii;ij.; 
 
 Tin: < .i:< >.\N> ( >i" A i> \.mm:i» -( »i i 
 
 HKK XVI. 19-31. 
 
 Ver. l'.>. There ir»i.« a rrrtuin rifh mnn, xchifh 
 
 vat clullied in inir/tlf ami jlnf linen, and j'lired 
 7 day. 
 
 I wiw iiDt spokt'ii liy mir I^)rU 
 
 Jcsas 1 ijri.Ht lo show you thf s^tato of two 
 single pt-rsona only, (a» some throuj^h igno- 
 rance of the drift of Chrixt in hi.n pnrablci* <to 
 dream.) but to show you the .•«t«to of the pwlly 
 and ungodly to the world'.s end, lu i.-* t-li-ur to 
 him tlint is of nn und< 
 spake them to the eiii 
 
 shouUl take notiee thereof, and fear le«l liiey ' 
 hIho full into the same condition. I 
 
 Now in my discourse upon Uicmc wonln I | 
 itiiall not Ih> tedious, but an briefly as I ni:t ' 
 dhall p:L<vs thnxiL'h the several viTst-jt, and 
 you dov. 
 therein : 
 
 profitable and of great advantage to thoM that l 
 r.'uil tlu':n or hear them read I [ 
 
 I'he 19th and 2(>th verses abo I iibull not ! 
 spi-nd nuu'h •' '\ give you*' 
 
 four short li; to the n»\ 
 
 for thr\ riU I dw intend mont «.>( 
 
 ally to i: 1. 
 
 Ihe lyih, 20th, and 21st verwcs run t!i 
 
 I iiere was a certain rich man which v.. 
 iicd in purple and fine linen, and fared \ 
 • nliciously, i>f) .,uin|'tu<>u->ly every d.r * ' 
 there was a riTt.iiii bt-vrjitr nametl i 
 which ^v 
 
 1. If 
 Citrist, and no more, ail the world Wf . 
 gone near lo have cast a wp-k ' in:, r 
 upon thorn ; I mj, if JeauK 
 much, "f- - - < a certain r; 
 fare<l ou daily, and a • 
 
 laid nt ' 
 have nt. 
 
 man w.is the Ii - i, for at t' r« 
 
 it doth r«'|iri - i tbint:; ,i; 
 
 together —that m, r ,,| 
 
 you shall lind that .-,« 
 
 condition than he, as I shall clearly hold forth 
 afterwards. 
 
 2. Again, if a man would judee of men ac- 
 
 cor«lingto outwanl .-ti 
 
 taki' hi* mark an. ,;. 
 
 he is rich, thi 
 but |H*radventu.. 
 go«id food, but th> 
 ' '■ meat. " And ii- 
 • rumlM whii-h UA\ 
 
 get it. Uh who would 
 iUal«f A weal')-' •" >" 
 dainty di»boa • 
 who min! 
 :uid bis 
 
 i : then should i it 
 
 - -■- ; tiien li.li..i»:.l !;.. 
 •ajr to my K>ii 
 
 ' ' ' ' mi rr\ , 
 
 '. in a ux**'- 
 
 liul II 
 
 i \oU M > 
 
 '■\ with ni< 
 , -I * . 
 
 I. 
 h 
 f 
 
 '.h 
 
 ;«i 
 
762 
 
 BUNYAN'S COMPLETE WORKS. 
 
 of it, though to outward appearance his state 
 was the saddest ; from whence we shall observe 
 thus much : 
 
 1. That those who judge according to out- 
 ward appearance do for the most part judge 
 amiss. 
 
 2. That they that look upon their outvv'ard 
 enjoyments to be tokens of God's special grace 
 unto them are also deceived; for, as it is here 
 in the parable, a man of wealth and a child of 
 the devil may make but one person ; or a man 
 may have abundance of outward enjoyments 
 and yet be carried by the devils into eternal 
 burning. But this is the trap in which the 
 devil hath caught many thousands of poor 
 souls— namely, by getting them to judge ac- 
 cording to outward appearance or according to 
 God's outward blessings. 
 
 Do but ask a poor, carnal, covetous wretch 
 how he should know a man to be in a happy 
 state, and he will answer, Those that God 
 blesseth and givcth abundance of this world 
 unto, wlien, for the most part, they are they 
 that are the cursed men. Alas, poor men ! 
 they are so ignorant as to think that because a 
 man is increased in outward things, and that 
 by a small stock, therefore God doth love that 
 man with a special love, or else he would never 
 do so much for him, never bless him so, and 
 prosper the work of his hands. Ah, poor 
 ?oul ! it is the rich man that goes to hell. And 
 the rich man died, and in hell — mark, in hell 
 — he lift up his eyes, &c. 
 
 Metliinks to see how the great ones of the 
 world will go strutting up and down the street 
 sometimes, it makes me w^onder. Surely they 
 look upon themselves to be the only happy 
 men, but it is because they judge according to 
 outward appearance^ they look upon them- 
 selves to be the only blessed men, when the 
 Lord knows the generality are left out of that 
 blessed condition. " Not many wise men after 
 the flesh, not many mighty, not many noble 
 are called." Ah I did those that do now so 
 brag that nobody dare scarce look on them 
 but believe this, it would make them hang 
 down their heads and cry. Oh give me a Laz- 
 arus's portion ! 
 
 I might here enlarge very much, but I shall 
 not ; only thus much I shall say to you that 
 have much of this world : Have a care that 
 you have not your portion in this world. 
 Take heed that it be not said to you hereafter, 
 when you would very willingly have heaven. 
 Remember in your lifetime you had your good 
 things, in your lifetime you had your portion. 
 
 And, friend, thou thai seekest after this: 
 world and desirest riches, let me ask this ques 
 tion : Wouldst thou be content that God should 
 put thee off with a portion in this life? 
 Wouldst thou be glad to be kept out of heaven 
 with a back well clothed and a belly well filled 
 with the dainties of this world ? Wouldst thou 
 be glad to have all thy good things in thy life- 
 time, to have thy heaven to last no longer than 
 while thou dost live in this world? 'vVouldst 
 thou be willing to be de2:)rived of eternal hap- 
 piness and felicity ? If thou say no, then 
 have a care of the world and thy sins ; have a 
 care of desiring to be a rich man, " lest thy 
 table be made a snare unto thee," lest the 
 wealth of this world do bar thee out of glory. 
 For, as the apostle saith, " They tliat will be 
 rich do fall into temptation and a snare, and 
 into many foolish and hurtful lusts, which 
 •drown men in perdition and destruction." 
 Thus much in general, but now particularly. 
 
 These two men here spoken of, as I said, dj 
 hold forth to us the state of the godly and un- 
 godly ; the beggar holdeth forth the godly, and 
 the rich man the ungodly. " There was a cer- 
 tain rich man," &c. 
 
 But why are the ungodly held forth under 
 the notion of a rich man ? 
 
 1. Because Christ would not have them 
 look too high, as I said before, but that those 
 who have riches would have a care that they 
 be not all their portion. 
 
 2. Because rich men are most liable to tlie 
 devil's temptations, are most ready to be puffed 
 up with pride, stoutness, cares of this world, in 
 which things they spend most of their time — 
 in lusts, drunkenness, wantonness, idleness, to- 
 gether with other works of the flesh : " For 
 which things' sake the wrath of God cometh 
 upon the children of disobedience." 
 
 3. Because he would comfort the hearts of 
 his own, W'hich are most commonly of the 
 poorer sort, but God hath chosen the poor, 
 despised, and base things of this world. 
 Should God have set the rich man in the 
 blessed state, his children would have con- 
 cluded, being poor, that they had no share iir 
 the life to come. 
 
 And again, had not God given such a dis 
 covery of the sad condition of those that are 
 for the most part rich men, we should have 
 had men conclude absolutely that the rich are 
 the blessed men. Nay, albeit the Lord him- 
 self doth so evidently declare that the rich 
 ones of the world are for theimost part in the 
 saddest condition, yet they through unbelief, 
 
SIGHS FROM HELL. 
 
 rG3 
 
 or else prcsumptiou, do harden themselve* 
 aud seek lor the glory of thw world, jls though 
 the Lord Je^ius Christ did not meun as he »uid, 
 or else thut he will say more than will niMur- 
 edly come to pasa ; but let them know that 
 the Lord hath u time to fultil what ho had a 
 liuie to deehue. fur the tJcfipturo caT^ii'>t !.■ 
 broken. 
 
 Uut again, i... Lord by his irord w.wi >■... 
 meaiL^hortc are uuginlly who are rieh in the 
 world, and no other; lor then munt all thiMe 
 that are po<ir yet grucelesa and vain nun be 
 Nttved and ilelivered from eternal vengeance; 
 which would be contrary to the word of God, 
 which Miith that, together with the kings of 
 the earth, and the great men, and the chief 
 cuptuin.H, and the mighty men, there are bond> 
 men or hervant^ and slaveii that cry out at the 
 appearance of the Almighty (.Joil and his Son 
 Je.sus Christ to judgment. 
 
 t?o that, though Christ doth say, " there 
 wiu a certain rich man," yet you must under- 
 stand he meaneth all the ungodly, rich or 
 poor. Nay, if you will not understand it so 
 uow, you shall be made to utnlerstand it to be 
 »o meant at the day of Christ's second coming, 
 when all ihut are ungodly shall stand at the 
 left hand o\ C'lirist, with pale faces aud guilty 
 
 iiHcience:), with the vials of the Almighty's 
 Mrath ready to be {Kjured out upon them. 
 Thus much, in brief, touching the 19th verve. 
 I might have observed other t' n it, 
 
 hut now I forbear, having <>'. t to 
 
 : ak of at this time. 
 
 \'er. 20. Anil thrre iMj a ctrfain btggor nameti 
 
 iM'itrun, U-hiih irn i'fii'l .1/ /w'« ,'.(',• t'lJ' ,,t' 
 
 fori',*. 
 
 This vrr- 
 thiii^v^: 1. 1 
 oontemptiblt: |H.>opie: 
 
 and Hpirit which they meet withal while Uiey 
 
 are in the world, and .^ , ut 
 
 they meet with at the ! ly 
 
 ones who live upon the laiih. 18 
 
 said, '• He was luid at hi* gate la •.," 
 
 mark, he wu.t laid at hit gate, not la hta 
 Ixjuse ; that waa thought t< 
 but ho waa laid at hijt gate I 
 
 . huIJ forth : 
 of Gixl are :i ; 
 There wa^t 
 
 b«ggar." If you understand the wl. . 
 
 lo hold forth outwaril poverty or itcarcily in 
 
 outward thint;s, «u<h ' - ' 
 
 for ihoy are, fur th. 
 
 I- 
 
 x-* beg earnestly lor hea 
 
 also the spirit of tlic child; .. 
 
 n>ay bo a« truth in thiA son^e, though out to 
 '■ :thcred from thia Scripture. 
 
 he wa.1 laid at his t'ato full of 
 
 ot 
 
 ..i r. 
 
 not ei»iiie int 
 of doors : \f [ 
 be at th 
 full of ....... 
 
 r 
 
 Vnd he \« 
 -. Obnerte, 
 at all touched with the :t: 
 
 i, for all t:. 
 
 .illlicted, : 
 the World doth not pi . 
 to aggravate their tr<>!, 
 out of doore ; aink or swim, « '. 
 world? They arc rc»M>lved to d. ■.•'«.• w..-m; 
 they will give them no entertainment : if the 
 
 r him. 
 From 
 
 not 
 iita 
 
 !i 
 .tit 
 
 ut 
 ' m 
 
 ite 
 
 ■i'» 
 a Je- 
 plc 
 ur 
 ' m 
 •ho 
 
 have enough of tliat, but oti 
 ment, no comfort from the 
 waa laid ut hi« gate full of ■ 
 
 l i' 
 be 
 
 nil 
 rcfrrah* 
 
 whi«-ii may signity the m^: 
 
 Vcr. 2L And detirina to be fed teUA iht emmtU 
 
 X ' ' M 
 
 doth ahow 
 
 ' r»I*0 
 
 .rda 
 4rt 
 •n- 
 \tid 
 ■ho 
 .411 
 
 ■ ..ikVO 
 
 w« %um 
 
 »'•) 
 
 •h. 
 
 ■ua 
 to 
 
 iul 
 
 -... walk 
 •An*' 
 
 By these worda our Lord Jrsua 
 ua tl»o frame of n «"•'•-' ■•■'- ' ■■ 
 tho heart and car: 
 
 •>at, anjr thing. I 
 
 mil I" • ••• with any 
 
 but lo V :id iioul I 
 
 with to be content." 
 to atudy to \ • • ' - 
 Kivo up hill 
 
 li 
 
764 
 
 BUNYAN'S COMPLETE WORKS. 
 
 he desired to be fed with the crumbs which 
 fell from the rich man's tabic." But murk, 
 he had them not; you do not find that he had 
 60 much as a crumb or a scrap allowed unto 
 him. No, then the dogs will be beguiled; 
 that must be preserved for the dogs. From 
 whence observe that the ungodly world do 
 love their dogs better than the children of 
 God. You will say, That is strange. It is 
 80 indeed, yet it is true, as will be clearly 
 manifested. Ar for instance: how many 
 pounds do some men spend on their dogs 
 when in the mean while the poor saints of 
 God may starve for hunger! They will build 
 houses for their dogs, when the saints must be 
 glad to wander and lodge in dens and caves 
 of the earth. And if they be in any of their 
 houses for the hire thereof, they will warn 
 them out or eject them, or pull down the 
 houses over their heads, rather than not rid 
 themselves of such tenants. Again, some 
 men cannot go half a mile from home but 
 they must have dogs at their heels, but they 
 can very willingly go half a score miles 
 without the society of a Christian. Nay, if 
 when they are busy with their dogs they 
 should chance to meet a Christian, they would 
 willingly shift him if they could. They will 
 go ou the other side the hedge or the way, 
 rather than they will have any society with 
 him. And if at any time a child of God 
 should come into a house where there are but 
 two or three ungodly wretches, they do com- 
 monly wish either themselves or the saint out 
 of doors; and why so? Because they cannot 
 down with the society of a Christian ; though 
 if there come in at the same time a dog, or a 
 drunken, swearing wretch, (which is worse 
 than a dog,) they will make him welcome; he 
 shall sit down with them and partake of their 
 dainties. And now tell me, you that love your 
 sins and your pleasures, had you not rather 
 keep company with a drunkard, a swearer, a 
 strumpet, a thief, nay, a dog, than with an 
 honest-hearted Christian? If you say no, 
 what means your sour carriage to the people 
 of God? Why do you look ou them as if you 
 would eat them up? Yet at the very same 
 time if you can but meet your dog or a 
 drunken companion you can fawn upon them, 
 take acquaintance with them, to the tavern or 
 alehouse with them, if it be two or three times 
 in a week. But if the saints of God meet to- 
 gether, pray together, and labour to edify one 
 snother, you will stay till doomsday before 
 you will look into the house where they are. 
 
 Ah, friends! when all comes to all, you will 
 be found to love drunkards, strumpets, dogs, 
 any thing, nay, to serve the devil, rather than 
 to have loving and friendly society with the 
 saints of God. 
 
 "Moreover, the dogs came and licked his 
 sores." *Here again you may see not only the 
 afflicted state of saints of God in this world, 
 but also that even dogs themselves, according 
 to their kind, are more favourable to thoainta 
 than the sinful world; though the ungodly 
 will have no mercy on the saints, yet it is 
 ordered so that these creatures, dogs, lions, 
 &c., will. Though the rich man would not 
 entertain him in his house, yet his dogs will 
 come and do him the best good they can, even 
 to lick his running sores. It was thus with 
 Daniel; when the world was mad against him, 
 and would have thrown him to the lions to be 
 devoured, the lions shut their mouths at him, 
 (or rather the Lord did shut them up,) so that 
 there was not that hurt befell him as was de- 
 sired by the adversaries. And of this I am 
 persuaded, that would the creatures do as some 
 men would have them, the saints of God should 
 not walk so quietly up and down the streets 
 and other places as they do. And as I said 
 before, so I say again, I am persuaded that at 
 the day of judgment many men's conditions 
 and carriages will be so laid open that it will 
 evidently appear they have been very merci- 
 less and mad against the children of God; in- 
 somuch that when the providence of God did 
 fall out so as to cross their expectation they 
 have been veiy much offended thereat, as is 
 very evidently seen in them who set them- 
 selves to study how to bring the saints into 
 bondage and to thrust them into corners, as in 
 these late years. And because God hath in 
 his goodness ordered things otherwise, they 
 have gnashed their teeth thereat. Hence then 
 let the saints learn not to commit themselves 
 to their enemies. Beware of men. They are 
 very merciless men, and will not so much 
 favour you (if they can help it) as you may 
 suppose they may. Nay, unless the over- 
 ruling hand of God in goodness do order 
 things contrary to their natural inclination, 
 they will not favour you so much as a dog. 
 
 Ver. 22. And it came to pass that the beggar 
 died, andioas carried by the angels into Abra- 
 ham's bosom : the rich man also died, and teas 
 buried. 
 The former verses do briefly hold forth the 
 
 carriage of the ungodly in this life towards tlie 
 
SIGHS FROM JIhLL 
 
 'OS 
 
 BainK Now this verse doth hold forth the de- ' once alive in the world in the lime or dayn in 
 
 whii-h Noiih lived, U 
 tiiiirt to theealU oft; 
 
 parture both of the K"*^lly luid unj!;(xlly out of 
 this life 
 
 Whore he said, "And it came to |>;lm that '< — for »o I undi-nttaiid it 
 the beggar died, and was carrieil into Ahra- \ whieh wju foretold by that i 
 iiuni's bosom; and the rich man died alMo." 
 Thi?' begjjar died — that repn-sents the R<»<lly ; 
 and the rieh man died — that repreMenta the 
 ling nlly. From whence observe, neither ginlly 
 nor uugixlly must live always without a change 
 either by ileath <»r judgment. The go<M| man 
 
 in their 
 
 in Noah 
 
 ■l>al 
 
 . vrd 
 
 of life and overcome by the iIixhI, anil are now 
 
 in prison. Mark, he preached to iheapiriu iu 
 
 priiion. Ho doth not My who were in pri«on 
 
 under chains of darl 
 there in that priiion 
 
 (r. • 
 
 rve<l or kept 
 iiiw ihrv arv 
 
 died and the bad man dii-il. The Scripture ! I» 
 
 tloth aUo back this truth, that go<Ml and bad 
 must die, marvellous well, where it is sjiid, 
 "And it is appointi-d unto all men once to die, 
 and after thai the judgment." 
 
 Mark, he doth not my it is so that men by 
 chance may die, which might beget in the 
 hearts of the ungodly t»specially ««)me hope to 
 escape the bitterness of it; but he saith. It is 
 a thing nuwt certain, it is appointe<l. Mark, 
 It is appointtnl unto all men once to die, 
 .uid after that the judgment." (Jotl hath de- 
 creed it that since n>en have fallen from that 
 happy sUite that 0<kI at the first did set them 
 in, "they shall die." Now when it is said 
 the be;:u",ir die«l and the rich man died, |>art 
 of the III. ailing is, they ceiLsed to be nnv in..ri 
 in this world; I sjiy, partly the m 
 but not altogether. Though it be .u. _....; 
 the meaning when some of the creature* 
 die, an«l yet It is but in part the nn-.i 
 when it is said that men, women or 
 dren ilie; f" 
 to be said, i< 
 
 world. For if when um :nen and 
 
 women die there were an 1 1. . .1, not only 
 
 in this world, but also in the world to come, 
 they would be happier than they will bo u • 
 for when uiiL'odlv men and women die tli' 
 that to coin 'U that wi 
 
 ril)le to tli y, to l>e ■ 
 
 angels of ilarknei«s from thi'ir di-:itiii>e4|s to hell. 
 Uiere to be rc3ierve<I to the jud^^ment of the 
 great day, when Ixith IkmIv and soul shall mc«t 
 and be unite<l t".' ' ' ' 
 
 hie to uneliTgo ' 
 
 A all fUriiiiy. iii.i: ;■» ; 
 
 wi i follow a man tV. i! i- 
 
 again) after death, as it i- thai tn 1 
 
 Pet. iii. 1«, 19, where, bcfor. , „■ of Chrint 
 
 b«ing raise<l again by the p«)wer of his eternal 
 8pirit, he saith, " Hy which Uhat i«. by that 
 Spirit) he went and preached to the spirits in 
 prison." But what is the nifaniiii; >>( ' 
 Why, thus much, that thus« souU who » 
 
 day.) Hut i>l tins 1 si. md 
 
 by. Now if this one •: , ... ; die 
 
 and depart this world, and • into joy 
 
 or else into prison to be r«"w« f^.m to tnr ilay of 
 juclgment, were In-lieved, we nhould nut havr 
 so many wantons walk up III ' 
 its there do ; at leiL^^t it * 
 cheek to their filthy ,,.t 
 
 would not, could not, v. m- 
 
 fully as they do. Ik-Uhauar. n. iing 
 
 that he was so far from the fear ■■. ' .-. .•.-. ho 
 was, yet when he did but see ( i<m| was olfi-nded 
 and threntenetl hi: ' ' 
 him hung ilown h 
 
 r. I)an. v. .'», ti. Ii 
 Nou will find he wii'" 
 lying his lust^ in drinking, an :h« 
 
 wanton with his ...m, ..'',..,. , i ^^ 
 
 ho did perceive t tig, 
 
 m 
 .^ 
 cd 
 
 And wtien i'aul 
 
 tem|M«rance, <uid j.. .^ 
 
 him tremble. And lei me 
 
 
 
 
 
 ■IS 
 
 as 
 . I 
 
 to 
 
 11 
 
 k- 
 
 1 
 
 r « •> 
 
 
 
 ni 
 
 fr»» 
 
 .d« 
 
 'n>- 
 
 i>c- 
 
 iiul 
 
 iPO 
 A* 
 
 il« 
 
 »n 
 ' I 
 
 ( nrisl : as Job Miith, 
 from fc»r, neither i- 
 thom." Which 11 
 part from us, for v 
 of thv mar:" IU- 
 
 41 
 IQ 
 
766 
 
 BUNYAN'S COMPLETE WORKS. 
 
 their sins, and in a moment — that is, before 
 they are aware— go down to their grave. And 
 thus it fared also with the man spoken of in 
 Luke xii. 20. The man, instead of thinking 
 on death, he thought how he might make his 
 barns bigger; but in the midst of his business 
 in the world he lost his soul before he was 
 aware, supposing that death had been many- 
 years off; but God said unto him, Thou fool ! 
 thou troublest thyself about things of this life ; 
 thou puttcst off the thoughts of departing this 
 world, when this night thy soul shall be taken 
 from thee; or. This night, they — that is, the 
 devils— will fetch away thy soul from thee. 
 And here it comes to pass, men not being ex- 
 ercised with the thoughts of departing this 
 life, that they are so unexpectedly to them- 
 gelves and their neighbours taken away from 
 the pleasures and profits, yea, and all the en- 
 joyments they busy themselves withal while 
 they live in this world. And hence it is again 
 that you have some in your towns and cities 
 that are so suddenly taken away — some from 
 haunting the alehouses, others from haunting 
 the whorehouses, others from playing and 
 gaming, others from the cares and covetous 
 desires after this world, unlooked for as by 
 themselves or their companions. Hence it is 
 also that men do so wonder at such tidings as 
 these — that tliere is such a one dead, such a 
 one departed ; it is because they do so little 
 consider both the transitoriness of themselves 
 and their neighbours; for had they but their 
 thoughts well exercised about the shortness of 
 this life, and the danger that will befall such 
 a.s do miss of the Lord Jesus Christ, it would 
 make them more wary and sober, and spend 
 more time in the service of God, and be more 
 delighted and diligent in inquiring after the 
 Lord Jesus Christ, " who is the deliverer from 
 the wrath to come." For, as I said before, it 
 is evident that they who live after the flesh, in 
 the lusts thereof, do not really and seriously 
 think on death and the judgment that doth 
 follow after; neither do they indeed endeavour 
 BO to do; for did they it would make them say 
 with the holy Job, " All the days of my ap- 
 pointed time will I wait till my change come." 
 And, as I said before, not only the wicked, 
 but also the godly, have their time to depart 
 this life. And the beggar died. The saints 
 of the Lord, they must be deprived of this life 
 also; they must yield up the ghost into the 
 hands of the Lord their God ; they must also 
 be separated from their wives, children, hus- 
 bands friends, gcods, and all that they have 
 
 in the world. For God hath decreed it ; it i> 
 appointed, namely, by the Lord, " for men 
 once to die, and we must appear before the 
 judgmerrt-aeat of C'hrist." But it may be ob- 
 jected. If the godly die as well as the wicked, 
 and if the saints must appear before the judg- 
 ment-seat as well as the sinners, then what 
 advantage have the godly more than the un- 
 godly? And how can the saints be in a better 
 condition than the wicked ? 
 
 Amwer. Read the 22d verse over again, and 
 you will find a marvellous difference between 
 them, as much a.s is between heaven and hell, 
 everlasting joy and everlasting torments ; for 
 you find that when the beggar died, who repre- 
 sents the godly, he was carried by the angels 
 into Abraham's bosom, or into everlasting joy. 
 Ps. i. But the ungodly are not so, but are 
 hurried by the devils into the bottomleas pit, 
 drawn away in their wickedness, (Prov. iv. 32,) 
 for he saith, " AjkJ in hell he lift up his eyes." 
 When the ungodly do die their misery begin- 
 neth, for then appear the devils, like so many 
 lions, waiting ever}' moment till the soul de- 
 part from the body. Sometimes they are vis- 
 ible to the dying party, but sometimes more 
 invisible; but always this is certain, they 
 never miss of the soul if it do die out of the 
 Lord Jesus Christ, but do haul it away to the 
 prison, as I said before, there to be tormented 
 and reserved until the great and dreadful day 
 of judgment, at which day they must, body 
 and soul, receive a final sentence from the 
 righteous Judge, and from that time be shut 
 out from the presence of God into everlasting 
 woe and distress. But the godly, when the 
 time of their departure is at hand, then also 
 are the angels of the Lord at hand ; yea, they 
 are ready waiting upon the soul to conduct it 
 safe into Abraham's bosom. I do not say but 
 the devils are ofttimes very busy, doubtles.^, 
 and attending the saints in their sickness; ay, 
 and no question but they should willingly de- 
 prive the soul of glory. But here is the com 
 fort — as the devils come from hell to devour the 
 soul (if it be possible) at its departure, so the 
 angels of the Lord come from heaven to watch 
 over and conduct the soul (in spite of the 
 devils) safe into Abraham's bosom. 
 
 David had the comfort of this, and speaks it 
 forth for the comfort of his brethren, saying, 
 "The angel of the Lord encampeth round 
 about them that fear him, and deliveretb 
 them." Mark, the angel of the Lord encamp- 
 eth round about his children to deliver them. 
 From what? From their enemies, of wliicb 
 
SfGHS FROM IIFLL 
 
 the devil is not the lca«.t. This is an excellent | Myins* *l^n\U thtw much, thm t. 
 comfort at any time, tu Iiavc the holy ' 
 
 of Cfod to utteml u poor man or woman, 
 pccially it irt comfortahle in the time »« du 
 tri-sj*. at the time of death, when the devil-* be- 
 set the soul with all the i>ower that hell ean 
 artord them. lUit now it may be that the 
 glorious angels of Govl do not ap|>oar at the 
 first to the view of the »oul ; nay. rather, hell 
 Htands before it, and thedeviU nady as if they 
 would earry it thither; but this is the com- 
 lort -tiic an^rels du always a|)|K>ar :i' t!!>- l-.ixt, 
 ami will Mi't fail the soul, hut will t,« 
 
 into ANraliam's IxijMim. Ah, tVieiii r, 
 
 here is an unginily niun U|Min his deathbed, 
 and he hath none to spealc for him, none to 
 speak comfort unto him ; but it is not so with 
 the children of G«m|, for they have the Spirit 
 to comfort them. Here are the un;;odly, and 
 they have no Christ to pray for their safi- con- 
 duct to glory, but the saints have an interces- 
 sor. Job xvii. U. Here is the world; when 
 they die they have none of the angels of Ood 
 t*) attend upon them, but the s;iint-s have their 
 eompany. In a word, the unconvi f n. 
 
 when he dies, he sinks into the lM)t; 
 but the saints, when they die, do useend with 
 ami by the angels into Abraham'-. l>. .-om .,r 
 into unspeakable glor»'. 
 
 Again, it is said that the r)« u m.iti 1^:1.11 nc 
 diml was burieii, or put into the earth, but 
 .ir ditnl he was carrietl by the 
 \ r:iham's b<Hom The one in a 
 vle:wh«r lir was ear- 
 
 : into Abr.i -om, it de- 
 
 notes the excellent i*ondition of the saints of 
 (fod, as I said l>ofon' ; and no^ only »»«»," but 
 alao the pre<-iou>»ne!*s i»f the death <»f the unints 
 
 767 
 
 hid in the duxt, and hi> I 
 
 inou!-!' •■ I - • 
 
 nam* 
 the H. .s 
 sliail ml. 
 
 rot. What a dishonour • 
 death of Ilalnani, At- • 
 Judas, Horud, with 
 ions ! 
 Thus the wii-kf<r| ha»»» ih«»lr n!im<-* writtm 
 
 your to tollowi 
 
 Lonl Jfsits doili .., 
 
 gtidly are carrie<l by thi* 
 bo»Him." And the \v: ' 
 where he saith, "'1 
 burietl." 
 
 Ver. J 
 
 Inrii- 
 
 lAtsanu %n hit botnfi 
 The fomjcr vcn»e •.; 
 ure of the uneotUv 
 
 w en«lc*l, where he saith, ' 
 
 „,. i.._ •' That is, th- 
 
 • i life do lift u] 
 
 tii.-ic words may be ubsccvcU thr»c 
 
 ni.i;. -• . A ; .- .;; 
 
 the death of lii^ '-.tiittn i.n, when li< 
 
 are carriitl l>y the angels into \ 
 
 bosom. 
 
 Thus many timea the I^ird adorncth the 
 death and departure of his saintA, to hohl forth 
 to aft«T gi'neration-< how rxcelhiit •' 
 hi.s < yen. It i-* said <<( Kii-H-h !». . 
 him ; of .\brahain, : 
 acr : of M<»s«a», that ' 1 
 I '.!i, that he was taken up into heaven ; that 
 
 1. I 
 
 nientc: ": . ; 
 
 he was dead and buried " in hell he HA up bit 
 ejrcfc" 
 
 2. That all that are uncTMllr and do live and 
 
 ) thrtr Bina that ther 
 
 ^ainta sleep in Jenus; that they die in the they are till they n>i;.. 
 
 til. 
 
 ljtn\ ; that they rent from their laboun ; that 
 
 their w<>ri. 
 
 the altar; 
 
 art- iM iiiciiJ , t 
 
 l»rd J ('US to i 
 
 pitber from thntc « orda : " In 
 
 4ri<I M^^reia 
 
 Uf. 
 
 tor 
 
768 
 
 BUNYAN'S COMPLETE WORKS. 
 
 mented in after they depart this life, as is 
 clear— first, because the Lord Jesus Christ, 
 that cannot lie, did say that after the sinner 
 was dead and buried " in hell he lift up his 
 eyes." 
 
 Now, if it be objected that by hell is here 
 jieant the grave, that I plainly deny— 
 
 1. Because there the body is not sensible of 
 torment or ease ; but in that hell into which 
 the spirits of the damned depart they are sen- 
 Bible of torment, and would very willingly be 
 free from it to enjoy ease, which they are sen- 
 sible of the want of, as is clearly discovered in 
 this parable : " Send Lazarus, that he may dip 
 the tip of his finger in water to cool my 
 tongue." 
 
 2. It is not meant the grave, but some other 
 place ; because the bodies, so long as they lie 
 there, are not capable of lifting up their eyes 
 to see the glorious condition of the children of 
 God, as the souls of the damned do : " In hell 
 he lift up his eyes." 
 
 3. It cannot be the grave ; for then it must 
 follow that the soul Avas buried there with the 
 body, which cannot stand with such a dead 
 state as is here mentioned ; for he saith, " The 
 rich man died" — that is, his soul was separated 
 from his body — "and in hell he lift up his 
 eyes." 
 
 If it be again objected that there is no hell 
 but in this life, that I do also deny, as I said 
 before : After he was dead and buried " in hell 
 he lift up his eyes." And let me tell thee, O 
 soul, whoever thou art, and if thou close not 
 in savingly with the Lord Jesus Christ, and 
 lay hold on what he hath done and is doing in 
 his own person for sinners, thou Avilt find such 
 an hell after this life is ended that thou wilt 
 not get out of again for ever and ever. And 
 thou that art wanton, and dost but make a 
 mock at the servants of the Lord when they 
 tell thee of the torments of hell, thou wilt find 
 that when thou departest out of this life that 
 hell, even the hell which is after this life, will 
 meet thee in thy journey thither, and will, 
 with its hellish crew, give thee such a sad 
 salutation that thou wilt not forget it to all 
 eternity — when that Scripture comes to be ful- 
 filled on thy soul, in Isa. xiv. 9 : " Hell from 
 beneath is moved for thee to meet thee at thy 
 coming ; it stirreth up the dead for thee, even 
 all the chief ones of the earth ; it hath raised 
 from their thrones all the kings of the nations. 
 All they " — that is, that are in hell — "shall say, 
 Art thou become as weak as we? Art thou 
 become like unto us?" Oh, sometimes when 
 
 I have had but thoughts of going to hell, and 
 considered the everlastingness of their ruin 
 that fall in thither, it hath stirred me up rather 
 to seek to the Lord Jesus Christ to deliver me 
 from thence, than to slight it and make a mock 
 at it. 
 
 " And in hell he lift up his eyes." The 
 second thing I told you was this : that all the 
 ungodly that live and die in their sins so soon 
 as ever they depart this life do descend into 
 hell. This is also verified by the words in i\xu 
 parable, where Christ saith, " He died and was 
 buried, and in hell he lift up his eyes." "As 
 ■the tree falls, so it shall lie, whether it be to 
 heaven or hell." And as Christ said to the 
 thief on the cross, "This day shalt thou be 
 with me in paradise," even so the devil, in like 
 manner, may say unto the soul, To-morrow 
 shalt thou be with me in hell. See, then, what 
 a miserable case he that dies in an unregenerate 
 state is in ! He departs from a long sickness 
 to a longer hell, from the gripings of death to 
 the everlasting torments of hell. "And in 
 hell he lift up his eyes." Ah, friends ! if you 
 were but yourselves, you would have a care of 
 your souls ; if you did but regard, you would 
 see how mad they are that slight the salvation 
 of their souls : " Oh what will it profit thy soul 
 to have jjleasure in this life and torment in 
 hell?" Thou hadst better part with all thy 
 sins, and pleasures, and comi)anions, or what- 
 soever thou delightest in, than to have soul 
 and body cast into hell. " Oh then do not 
 neglect our Lord Jesus Christ, lest thou drop 
 down to hell !" Consider, would it not wound 
 thee to thine heart to come upon thy deathbed, 
 and instead of having the comfort of a well- 
 spent life, ai)d the merits of the Lord Jesus 
 Christ, together with the comfort of his glori- 
 ous Spirit, to have, first, the sight of an ill- 
 spent life, thy sins flying in thy face, thy con- 
 science uttering of itself with thunderclaps 
 against thee, the thoughts of God terrifying 
 of thee, death, with his merciless paw, seizing 
 upon thee, the devils standing ready to scramble 
 for thy soul, and hell enlarging herself and 
 ready to swallow thee up, and an eternity of 
 misery and torment attending upon thee, from 
 which there will be no release ? For, mark, 
 death doth not come alone to an unconverted 
 soul, but with such company as, wast thou but 
 sensible of, it would make thee tremble. I 
 pray consider that Scripture in Eev. vi. 8: 
 " And I looked and beheld a pale horse, and 
 his name that sat upon him was Death, and 
 Hell followed with him." Mark, death doth 
 
SIGHS FIIOM HELL. 
 
 r69 
 
 not come alone to the un-joJly, nti, but hell 
 goeth with iiiin. O mi.serable coiuf<»rter?( I O 
 mlsenible society ! Here come death uu<l lull 
 unto tliee. Death goeth into thy boUy and 
 Bcpanitos body and soul aitunder; hell Mtandit 
 without (as I may .nay) to embrace, or nith. - 
 to crush, thy «oul between itJ* everhLst 
 grinders. Then thy niirtli, t' 
 delights will be endetl when t 
 Iy>, it will come. lih-aseil are all lh«Me that, 
 Llirough Ji-sius ChrUl'.-* mercies*, by faith, do 
 eiicapu tlteso soul-murderiug compttiiiooii ! 
 "And in hell he^lift up hi-H eyes." 
 
 The third thing, you know, that we did ob- 
 •frve from these words wjw thin — ! ' 
 »> Hist a-sleej) and secure in their -. 
 Siarcc know where they are until they euuie 
 into hell. And that, I told you, I gather by 
 thtwe words, " In hell he lift up his cyc«." 
 Mark, it was in hell that he lift up his eyes. 
 Now some do under!<t;tnd by these words that 
 he came to himself, or began t«» consider ^^^' 
 himself, or to think with himself', in \\ 
 an estate he wius and what he wils •! 
 of; which is still a confirmation of tl 
 laid down by luc. There it is that th 
 to themselves — that is, there they are 
 where they are in«iec<l. Thus it fiu 
 84>n>e men that they scarce '-, 
 are till they lift up their «. 
 with tliKse people :us with tlu>se li 
 in a swi)4>n ; y«>uJcnow if a nmn •: 
 in a swoon in one rt>om, though you take him 
 md carry him into another, yet ho \» not 
 ible where he is till he oometh unto him- 
 »vlf and lifts up his even. 
 
 Truly, thus, as if !■< tn >m» feflrtvl. i( »<t with 
 many p'«>r souU ; i 
 'so searetl in their 
 
 ignorant of their Htatc, and when death cue 
 it strikes them as it were into a •*> •• 
 pecially if they clie xuddenlv.) and so ' 
 hurricnl away, aiiil 
 till in hell th. V h 
 
 II ho iicth in his full strength, tuiijr lU niM< ^^ 
 qaic!. 
 
 or this sort are they ipoken of in I 
 Xjcxvii., wli' re li.- -aith. " T' - - ' 
 
 in till ir i1<m;!i. !>iit tli. ir -'r. 
 are • 
 plu. 
 
 •pond their days in we •. 
 — mark, in a moment, l 
 Ihcy "go down into the grave." 
 
 l' ' • .« : • « known ... - . .... 
 
 an'! imes when wr go 
 
 to visit them that ire sick in tiie (owim and 
 places where we 1I\.-. ..li h.,w ,,.,..'... i. ,» 
 searetl in their 
 
 neither svnsibU w. „,a.<u o > 
 
 nor of a Saviour: tyvixk. lu them • : 
 
 thi-ir outward nflaini, a^ 
 certainly livo here, even 
 name, for over. Again, • 
 
 souls as II (hey ha>i 
 cnce of any man or 
 ing, " I shall have i- 
 now the I^ord knoM'. c 
 the new birth, of the na' 
 
 .of the w i • 
 
 no new hi. 
 •spirit of Christ in any oi t 
 world. Nay, thus many of t! 
 hour or lem U-fore their departure. A: 
 ••'^! though they may go away ' - 
 
 . as the world says, yet if y<>t. 
 
 Korah, Ac., when they vent down quiek Into 
 the ground. 
 Now. by this one iking doth tlie deTil take 
 
 th** name place and lift u; 
 
 IB ML 
 
770 
 
 BUNTAN'S COMPLETE WORKS. 
 
 O my friends! did you but know wliat a 
 miserable condition they are in that go out of 
 this world without an interest in the Son of 
 God, it would make you smite upon your thigh 
 and in the bitterness of your souls cry out, 
 " Men and brethren, what shall we do to be 
 saved?" And not only so, but thou wouldst 
 not be comforted until thou didst find a rest 
 for thy soul in the Lord Jesus Christ. 
 
 Ver. 23. And in hell he lift tip his eyes, being in 
 torment, and seeth Abraham afar off, and Laza- 
 rus in his bosom. 
 
 Something in brief I have observed from 
 the first part of this verse — namely, from these 
 words: "And in hell he lift up his eyes." 
 And indeed I have observed but some things, 
 for they are very full of matter and many 
 things might be taken notice of in them. 
 There is one thing more that I might touch 
 upon as couched in this saying, and that is 
 this: Methinks the Lord Jesus Christ doth 
 hereby signify that men are naturally unwilling 
 to see or to take notice of their sad state — I say 
 by nature — but, though now they are willingly 
 ignorant, yet in hell they shall lift up their 
 eyes. That is, in hell they shall see and un- 
 derstand their miserable condition ; and there- 
 fore to these words, "In hell he lift up his 
 eyes," he adds, " being in torment," as if he 
 had said. Though once they shut their eyes, 
 though once they were willingly ignorant, yet 
 when they depart into hell they shall be so 
 miserably handled and tormented that they 
 shall be forced to lift up their eyes. While 
 men live in this world and are in a natural 
 state they will have a good conceit of them- 
 selves and of their condition ; they will con- 
 clude that they are Christians, that Abraham 
 is their father, and their state to be as good as 
 the best ; they will conclude they have faith, 
 the Spirit, good hope, an interest in the Lord 
 Jesus Christ ; but when they drop into hell 
 and lift up their eyes there, and behold, first, 
 their souls to be in extreme torments, their 
 dwelling to be the bottomless pit, their com- 
 pany thousands of damned souls, also the in- 
 numerable company of devils, and the hot 
 scalding vengeance of God not only to drop, 
 but to fall very violently upon them, then they 
 will be awakened who all their lifetime were 
 in a sleep — I say, when this comes to pass — for 
 lo, it will — then in hell they shall lift up their 
 eyes, in the midst of torment they shall lift up 
 tbeir eyes. 
 Again, you may observe in these words, 
 
 " And in hell he lift up his eyes, being in tor- 
 ment," that ungodly men will smart for their 
 sins in the torments of hell. Now, here I am 
 put to a stand when I consider the torments 
 of hell into which the damned do fall. O un- 
 speakable torments ! O endless torments I 
 Now, that thy soul might be made to flee 
 from those intolerable torments into which 
 the damned do go, I shall show you briefly 
 what are the torments of hell. First, by the 
 names of it ; secondly, by the sad state thou 
 wilt be in if thou comest there. First, the 
 names. It is called a never-dying worm, 
 (Mark ix. ;) it is called an oven, fire-hot, (Mai. 
 iv. 1;) it is called a furnace, a fiery furnace, 
 (Matt. xiii. ;) it is called the bottomless . pit, 
 the unquenchable fire, fire and brimstone, 
 hell-fire, the lake of fire, devouring fire, ever- 
 lasting fire, eternal fire, a sti'eam of fire. 
 Eev. xxi. 
 
 1, One part of thy torments will be this : 
 thou shalt have a full sight of all thy ill- 
 spent life, from first to last ; though here thou 
 canst sin to-day and forget it by to-morrow, 
 yet there thou shalt be made to remember 
 how thou didst sin against God at such a 
 time and in such a place, for such a thing 
 and with such a one, which will be a hell 
 unto thee. Ps. 1. 21 : " God will set them in 
 order before thine eyes." 
 
 2. Thou shalt have the guilt of them all lie 
 heavy on thy soul — not only the guilt of one 
 or two, but the guilt of them all together — 
 and there they shall lie in thy soul, as if thy 
 belly were full of pitch and set on a light fire. 
 Here men can sometimes think on their sins 
 with delight, but there with unspeakable tor- 
 ment, for that I understand to be the fire that 
 Christ speaketh of, which shall never be 
 quenched. While men live here, oh how 
 doth the guilt of one sin sometimes crush the 
 soul! It makes a man in such plight that he 
 is weary of his life, so that he can neither rest 
 at home nor abroad, neither up nor in bed. 
 Nay, I do know that they have been so tor- 
 mented with the guilt of one sinful thought 
 that they have been even at their wits' ends* 
 and have hanged themselves. But now when 
 thou comest into hell, and hast not only one, 
 or two, or an hundred sins, with the guilt of 
 them all, on thy soul and body, but all the 
 sins that ever thou didst commit since thou 
 camest into the world altogether clapped on 
 thy conscience at one time, as one should 
 clap a red-hot iron to thy breast, and there to 
 continue to all eternity, this is miserable. 
 
SIGHS FROM HELL. 
 
 1 
 
 S. Apain.tlien thou shnlt have brought into 
 thy renieiiihnince the slighting of the OiM|»el 
 of Christ ; ht-re thou shall consider how will- 
 ing Chrirst was to come into th"o worKi ' 
 sinners, and fur what a trifle thou di<! 
 him. This is plainly hold forth in Isa. xxviii., 
 where, s|iniking of the Lortl Jcsus Christ, the 
 foundation of salvation, (ver. 16,) be naith of 
 them that rt»jt;ct the On«|>el that whi-n the 
 overflowing scourge doth pjuw through the 
 earth, (which I understand t«» Ik« at the « • ' 
 of the worlil.) then, saith he, " It shall t.. 
 you morning by morning, by day and l»y 
 ni;iht shall it pass over you;" that is, contin- 
 ftally, without any intermission. " .\nd it 
 shall Ik? a vexation only tA hear the rc|Kirt," 
 A vexation — that is, a torment, or a ^rreat part 
 of hell — only to understand the report, to un- 
 derstanil the good tidings that came into the 
 world by Christ's «lo:ith for po<ir sinners. And 
 you will tind this verily to he the miiul of the 
 Spirit, if you compare it with Isa. liii. 1, 
 where he speaks of men's turning their hacks 
 upon the tenders of CukI's grace in the (tos- 
 pel; he saith, "Who hath believed our re- 
 port," or the Gospel declared by u«? Now 
 this will be a mighty torment to • 
 when they shall understand the 
 God was so great that he even sent his Son 
 out of his btwom to die for sinners, and yet 
 that they should be so foolixh as to put him 
 otf from one tinie to another; that they 
 should be so fixdish as to lose heaven :»nd 
 Christ and eternal life in glory for tli< 
 of a company of drunkanis; that the\ 
 loAc their souls for a little aport, for this 
 world, for a strumiM>t, for that which is lighter 
 than vanity and imthin;; — I say, this will be a 
 very great torment unto thee. 
 
 4. Another part of thy torment will bo this- 
 thi>u shalt see thy fricnd-t, thy acr|U:i 
 thy neighb«iurs — nay, it may Ik*, thy 
 thy mother, thy wife, thy husband, thy chil- 
 dren, thy brother, thy sister, with others 
 the kingtlom of heaven, and thyself thr 
 out. Luke xiii. 2^. Tliere - 
 Ac., when you nhall S4>e 
 father,) and Isaac, and Jacob, ' 
 your brethren) the pmphets, in •. 
 of heaven, and jrou yoursolvca thnwl • 
 Nay. sjiith^ he, "They sball come from • 
 east and from the wesit " — that Is. tho«e t 
 th" M all thy 
 
 an ! . with th;. 
 
 thy neighbours, thy wife and childnM lo 
 
 Viii vloin i)f lienvi-n nnd flmo fi>r thv *\\\* i 
 
 disobe<Iiene«, shall be shut, nay, thrust out. 
 O wonderful tonnent ! 
 
 S. At;nin, thou shalt have none but a conv 
 of damned souls, with an i- 
 iny of drviU, to keep c«»iii; 
 thee. While thou art in tnls world the vrr> 
 thought of the deviU appearing to lhe« niak<-a 
 tliy fleah to tn*mble and thine hair ready to 
 stand upright on thy head. I* • ' ' it will 
 thou do when not onlr the t>w < (>>• 
 
 d 
 and marine in such a 
 
 t\\ l\ U I't ) I .■II »t (l.tf 
 
 st he tormonlMl 
 
 I roariiiu'. 
 
 hideous u 
 
 wits' end, and ' 
 fi>r anguish and t..- 
 6. Anain. that t! 
 
 to pll 
 
 as ^" 
 
 ever he can i>y tiu* i 
 
 As I said l)efore, tl) 
 
 by drojw, but by w! 
 
 thunder upon thy l><"i\ .mo 
 
 thick that thou shalt Iw t 
 
 measure. An! 
 
 The- •. iit. 9.^ 
 
 glory of his power," when the aaintii abaU br 
 
 admiring '■- '•■ - ' ' 'ry. 
 
 Again. as I Mid U'fore, 
 
 witii .e 
 
 !Uty n 
 
 'It rouml ; (hou • •, 
 
 y hour, day and w ,. \u 
 
 never die*, but always gnaws, and their Are ia 
 never quenchwi. 
 
 Again, in thia condition thoa moat bo for 
 ever, an<l • ' T" if 
 
 a man <\ • 
 
 1 
 
 *'> 
 
 inflict upon bim — I say. if it were but for a 
 
 .: .. t ... .1 I ...,. ...I .1 
 
 art amoti 
 IS mr !»»•.' 
 in hell • 
 
 Hk* mut*X kVliA, Law 
 
772 
 
 BUy TAX'S COMPLETE WORKS. 
 
 Friends, I have only given a very short 
 touch of the torments of hell. Oh I am set, I 
 am set, and am not able to utter what my mind 
 conceives of the torments of hell. Yet this let 
 me say to thee : accept of God's mercy through 
 our Lord Jesus Christ, lest thou feel that with 
 thy conscience which I cannot express with 
 my tongue, and say, I am sorely tormented in 
 this flame. 
 
 1. "And seeth Abraham afar off, and Laz- 
 arus in his bosom." When the damned are in 
 this pitiful state, surrounded with fears, with 
 terrors, with torment and vengeance, one thing 
 they shall have, which is this: they shall see 
 the happy and blessed state of God's children. 
 He seeth Abraham afar off, and Lazarus in his 
 bosom, which, as I said before, is the happy 
 state of the saints when this life is ended. 
 Tkis now shall be so far from being an ease 
 unto them that it shall most wonderfully ag- 
 gravate or heighten their torment, as I said 
 before. There shall be weeping or cause of 
 lumentation when they shall see Abraham and 
 Isaac and Jacob in the kingdom of heaven, 
 and themselves thrust out. 
 
 Observe, those that die in their sins are far 
 from going to heaven. He seeth Abraham 
 afar off, and Lazarus in his bosom. And in- 
 deed it is just with God to deal with them that 
 die in their sins according to what they have 
 d(jne, and to make them who are far from 
 righteousness now to stand far from heaven to 
 all eternity. Hearken to this, ye stout-hearted, 
 that are far from righteousness and that are 
 resolved to go on in your sins : when you die 
 you will be far from heaven ; you will see 
 Lazarus, but it will be afar off. 
 
 Again: "He seeth Abraham afar off, and 
 Lazarus in his bosom." 
 
 These are some of the things the damned do 
 behold so soon as they come into torment. 
 Mark, " And he seeth Lazarus in Abraham's 
 bosom." Lazarus! who was he? Why, even 
 he that was so slighted, so disregarded, so un- 
 'dervalued by this ungodly one while he was in 
 the world. He seeth Lazarus in his bosom. 
 . From whence observe, that those who live 
 and die the enemies of the saints of God, let 
 them be never so great and stout, let them 
 bear never so much sway while they are in the 
 world, let them brag and boast never so much 
 while they are here, they shall, in spite of their 
 teeth, see the saints, yea, the poor saints, even 
 the Lazaruses, or the ragged ones that belong 
 to Jesus, to be in a better condition than them- 
 selves. Oh, who do you think was in the best 
 
 condition? Who do you think saw them- 
 selves in the best condition — he that was in 
 hell or he that was in heaven ? he that was in 
 darkness or he that was in light ? he that was 
 in everlasting joy or he that was in everlasting 
 torments ? The one with God, Christ, saints, 
 angels ; the other in tormenting flames, under 
 the curse of God's eternal hatred, with tlie 
 devils and their angels, together with an innu- 
 merable company of howling, roaring, cursing, 
 ever-burning reprobates ? Certainly this ob- 
 servation will be easily proved to be true here 
 in this world by him that looks upon it with 
 an understanding heart, and will clear itself to 
 be true in the world to come by such as shall 
 go either to heaven' or to hell. 
 
 2. The second observation from these words, 
 " And seeth Abraham afar off, and Lazarus in 
 his bosom," is this : they that are the persecu- 
 tors of the saints of the Lord now in this 
 world shall see the Lord's persecuted ones to 
 be they that are so highly esteemed by the 
 Lord as to sit or be in Abraham's bosom, (in 
 everlasting glory,) though tlie enemies to the 
 children of God did so lightly esteem them 
 that they scorned to let them gather up the 
 dogs' meat that fell under their table. This is 
 also verified and held forth plainly by this 
 parable. And therefore be not grieved, O 
 you that are tempted, persecuted, afflicted, 
 sighing, praying saints of the Lord : though 
 your adversaries look upon you now with a 
 disdainful, surly, rugged, proud, and haughty 
 countenance, yet the time shall come when 
 they shall spy you in Abraham's bosom. 
 
 I might enlarge upon these things, but shall 
 leave them to the Spirit of the Lord, which 
 can better by ten thousand degrees enlarge 
 them on thy heart and conscience than I can 
 upon a piece of paper. Therefore, leaving 
 thee to the blessing of the Lord, I shall come 
 to the next verse, and shall be brief in speak- 
 ing to that also, and so i)ass to the rest. 
 
 Ver. 24. And he cried, and said, Father Abra- 
 ham, have inercy upon me, and send Lazarus, 
 that he may dip the tip of his finger in water, 
 and cool my tongue ; for I am tormented in 
 this flame. 
 
 You know I told you that verse 22d is a 
 discovery of the departure of the godly and 
 the ungodly out of this life, where it saith, 
 "The beggar died, and the rich man also 
 died." The 23d verse is a discovery of the 
 proper places both of the godly and ungodly 
 after death, one being in Abraham's bosom or 
 
SIGHS FROM HELL. 
 
 773 
 
 in glory, the other in hell. Now, verne l.'4th i» 
 a discovery of part of the too-late rritt-iitaiice 
 of the migoJly when they are droppetl down 
 into hell: "And he cried, and uaid, Fiilhor 
 Abraham, have mercy on me." 
 
 From the words, " And he cried," we may 
 observe, first, what a cl»anpe the unpnlly will 
 have when they come into hell. He cried! 
 It i« like ho wan lau^hinj;, jesting, jeering, 
 drinkinj?, mocking, swearing, cuning, prating, 
 persecuting o( the gmlly in hin prosperity, 
 among hi* filthy conipanionH. Hut now tho 
 ca.se i.s otherwise; now ho is in another 
 frame, now hiii proud, stout, currish <-arri»ge 
 is con)e down. And iiecrird! Tlu- !au;;htvr 
 of the utii;i>dly will not last always, but will bo 
 sure to end in a cry : "The triumphing of tho 
 wicked is short," Consider, you must have a 
 change either here or in hell. If you be not 
 new creatures, regenerate ihthous, new-born 
 babes in this world before you go hence, 
 your note will Ih" changed, your conditions 
 will bo changed; for if you come into hrll 
 you must cry. Oh, did but the singing 
 drunkards, when they are making merry on 
 the alehouse bench, think on this, it would 
 make them change their note anil cry. What 
 shall I do? Whither shall I go when Idle? 
 But, UK I said before, the ilevil, as h< 
 to get |MM»r S4>iils to fiilluw their sii. 
 labours also to keep the thought« of eternal 
 damnation out of their minds. And in. I. ..I 
 the«o two things are no nearly linke<l 
 that the devil cannot well get the soin t<> ^ > 
 on in sin with delight unU>s« he can keep the 
 thoughts of that terrible after-clap out of their 
 minds. 
 
 Ihit let them know that it shall not always 
 be thus with them; for if when they depart 
 they drop down into eternal deotniction. they 
 ■hall have such a sense of tlicir »ii» and the 
 punishment duo to tho itanio that it nhall 
 make thtin cry. And 
 alteration will there 1' 
 when they go out of t! 
 fortnight or a month L. . . 
 they wero light, utout, surly, dri 
 •elvefl drunk. ' ' • ' " " 
 at gtMKlnes.s 
 tho worM, - 
 Hci.usly, ke« ; 
 
 but now they arc drnp|icU down 
 cry. A little while ago they w 
 their face!!, fct*ding their liixtA. i' 
 mh ..... 
 
 lit- ^y 
 
 the time ; but now they are in bell they do 
 cry. It may be last year they heard Mime 
 good nonnoiu, were inviird to recoive heaven, 
 were told their simi should be j ' 
 they cloMil in with Ji-mus : but ■ 
 pr..:' 
 ten . 
 
 !• M 
 
 tl>"- . , i ^rt 
 
 it were in bunting and whoring, in dancing 
 and playing, and .■'-'• > , .^ 
 
 days, nay, weeks, i' it 
 
 when tlii-y •!. ,4 
 
 In-gin to lifi n j. , 
 
 their niinerablu «ud irfvcuvcrabio ooadiliuo. 
 they will cry. 
 
 Oh what a condition wilt thou fall into 
 when thou dimt ilepart tliis world! If thntt 
 depart uncfHiverteil and not Uirn acain. thou 
 hadst better have U-* n 
 hour thou want born ; 1 
 bivn plucked one 
 hadst better have ' 
 i»er|>ent, nay, any other creature in the vinible 
 
 world, than Iodic unconverted; and tb-- •> 
 
 wilt find to be inio when in hell ibou . 
 thine evi-^ and dost cry. 
 
 HtTf tliin, iMlMn- wi' I'll anv fnftT. 
 
 that when any ol the n 
 hell they will crj*. t'r) '. ... 
 1. Tbcy will cry to tbink 
 be cut off from th- ' ' 
 more to have any 1 
 
 of < 
 
 an<i re not pr. 
 
 y i cr)- '•• f 
 
 ibey would never - 
 
 MV. ' • •' 
 
 depart into 
 
 h..uld 
 V :!if:, never 
 
 vl 
 III, 
 
 .» (]iitii.>li 
 
 '.hey khould 
 plcaaurr* when 
 
 
 that for • 
 
 '.. !<• 
 
 ■' it their rrTnig win wm itu 
 
 ihrnt no . 
 
 
 7. To 
 
 III 
 
 •hrv niu- 
 
 '«. 
 
 -ig ao inoumermblo r«in|NUi; vi UaiuimiI 
 
 8. They will cry to think thai I- 
 
 whom onre t*- '•->- 1 " ■-• >- ■ 
 
 that mu*t Ait 
 
774 
 
 BUNTAN'S COMPLETE WORKS. 
 
 iogether with Christ, to pass sentence of con- 
 demnation on their souls for ever. 
 
 .9. Cry to think that when the judgment is 
 over and others are taken into the everkxsting 
 kingdom of glory, then they must depart back 
 again into that dungeon of darkness from 
 whence they came out, (to appear before the 
 terrible tribunal,) where they shall be tor- 
 mented so long as eternity lasts, without the 
 .east intermission br ease. 
 
 How sayest thou, O thou wanton, proud, 
 swearing, lying, ungodly wretch! whether this 
 be to be slighted and made a mock at? And 
 again, tell lue now if it be not better to leave 
 sin and to close in with Christ Jesus, notwith- 
 standing that reproach thou shalt meet with 
 for so doing, than to live a little while in this 
 world, in pleasures and feeding thy lusts, in 
 neglecting the welfare of thy soul, and re- 
 fusing to be justified by Jesus, and in a mo- 
 ment to drop down to hell and to cry ? Oh 
 consider, I say, consider betimes, and put not 
 off the tenders of the grace of our Lord Jesus 
 Christ, lest you lift up your eyes in hell and 
 cry for anguish of spirit. 
 
 " And he cried, and said. Father Abraham, 
 have mercy upon me, and send Lazarus," &c. 
 
 These words do not only hold forth the 
 lamentable condition of the damned and their 
 lamentable howling and crying out under their 
 anguish of spirit, but also they do signify to us 
 (as I said before) their too late repentance; 
 and also that they would very willingly, if 
 they might, be set at liberty from that ever- 
 lasting misery that by their sins they have 
 plunged themselves into. I say, these words 
 do hold a desire that the damned have to be 
 delivered from those torments that they now 
 are in: "0 Father Abraham, (saith he,) have 
 mercy upon me, and send Lazarus, that he 
 may dip the tip of his finger in water and cool 
 my tongue, for I am tormented in this flame." 
 These words, "Father Abraham," may have 
 Bome difiiculty in them. It is possible that 
 some may think them to be meant of Abraham, 
 and those, or him that crieth out here, to be 
 the Jews. Or it may be some may understand 
 it to be God or Jesus Christ his Son, which I 
 rather suppose it may be, that is here cried 
 unto, because you find the same cry to him as 
 it was uttered by the ungodly in other places 
 of Scripture: "Then shall they say. Lord, 
 Lord, we have eat and drank in thy presence 
 and thou hast taught in our streets." Nay, 
 more, "In tliy name havs we cast out devils, 
 and in thy name done many wonderful works." 
 
 This was just at their rejection. And agaiu^ 
 they cry again to him, even to Jesus, "Lord 
 Lord, open to us." And he there again gives 
 then) a repulse, as also in this parable. But 
 however or whosoever Abraham is, yet these 
 truths may be observed from the words : 
 
 1. That the damned, when in an irrecover- 
 able state, will seek for or desire deliverance 
 from the wrath that they are and shall be in 
 for eternity: "Surely in the floods of great 
 waters they shall not come nigh unto him." 
 
 2. That they will pray (if I may so call it) 
 earnestly for deliverance from their miserable 
 estate. These two things are clear from the 
 words; for, mark, he not only said. Father 
 Abraham, have mercy on me, but he cried and 
 said. Father Abraham, have mercy on me. 
 From whence take a third observation, and that 
 is — there is a time coming wherein, though 
 men shall both cry and pray, yet they are like 
 to have no mercy at the hand of God ; for so 
 was this man served, as I shall further show 
 by and by, when I come to it. 
 
 Some people are so deluded by the devil as 
 to think that God is so merciful as to own and 
 regard anything for prayer; they think any- 
 thing will go for current and good satisfaction 
 while they are here in this world, through 
 ignorance of the true nature of the mercy of 
 God and the knowledge in what way God is 
 satisfied for sinners. Now, I say, through 
 ignorance they think that if they do but mut- 
 ter over some form of j^rayers, though they 
 know not what they say nor what they request, 
 yet God is satisfied, yea, very well satisfied, 
 with their doings, when, alas ! there is noth- 
 ing less. friends, I beseech you to look 
 about you, and seek in good earnest for the 
 Spirit of Christ so to help you now to strive 
 and pray, and to enable you to lay hold on 
 Christ, that your souls may be saved, lest the 
 time come that though you cry and pray, and 
 wish also that you had laid hold on the Lord 
 Jesus, yet you must and shall be damned, 
 
 Then again, you may see that though God 
 be willing to save sinners at some time, yet 
 this time doth not always last. No, he that 
 can find in his heart to turn his back upon 
 Jesus Christ now shall have the back turned 
 upon him hereafter when he may cry and pray 
 for mercy, and yet go without it. God will 
 have a time to meet with them that now do 
 not seek after him. They shall have a time, 
 yea, time enough hereafter, to repent their 
 folly and to befool themselves for turning their 
 backs upon the Lord Jesus Christ. "I will 
 
SIGHS FROM HELL. 
 
 laugh at their cahiniities, (saith he,) ami mock 
 when ihcir fear comoth." 
 
 Again, thin HhuuUl aiiuioni^h lu tu take time 
 while it w prollcretl, leut wo repout us of our 
 unbelief ami rebellion when wu are depriviil 
 ot it. All, friemlj*. time itt preeioun, an hour'.-* 
 time tu hear a Hermoii i.-« preeioun. I have 
 Boinetiiui-s th'.ui,'ht tluu with niywlf: St ili.- 
 ca.-*e, th»> Loril •.iiuuKl semi two or three of lii» 
 Bervantit, the minii«tent uf the Uunpel, to hull, 
 among the damnetl, with thin cuuimtiHion, Cio 
 ye to hell, ami preach my grace t*i tlnwc that 
 are there ; let your MTUion be an h«»ur long, 
 ami hnbl f«»rth the merits) of my SonV birth, 
 rightc ith, ri'!iurrectii>n, a^een.Hion, 
 
 ami iiii' , with all my love in him, ami 
 
 proller it to them, telling them that now, once, 
 do I protFer the meann «»f reconciliation to 
 tliom. They who are now roaring, being pa-nt 
 ho|H>, would then leap at the lejutt profler of 
 nieri'y : oh they that couhl spend wliole davH, 
 weekf«, nay, years, in rejecting tiie Son of Got!, 
 would now W glad of one tender of tliat mercy: 
 
 I'ather, (saith he,) have mercy on mo." 
 
 Again, from theno words you may obttervo 
 that mercy would be welcome when j*ouU are 
 under judgnu-nt. Now this !«oul is in the fire, 
 now he i* under the wrath of U»k1, now he i.-* 
 in hell, there t<i be tonneiiteil, now he in with 
 the ilevils and damneil spirits, now he feeU the 
 vengeance of (Jod : Now, oh now, have mercy 
 u|Min mo. Here you may »ee that mercy in 
 prize<l by them that are in hell ; they wouUl l>e 
 glad if they iiiuld have it. Father, have iiu-rcy 
 on me; for my poor sou I 'a sake send uiu a little 
 mercy. 
 
 "And send Laxarus, that he may dip the 
 tip of hi« finger iu water, and cool my tongue." 
 
 ThcMc wonls do not only hold forth that the 
 ungodly have a di-^^ire of mercy, but what iivm? 
 mercic!) are that these |M>or creaturtai would be 
 glad of. 
 
 A.H — 1. To have tl. 1 
 
 granted to them: " i 
 
 mercy upon nie, and send Ijuanw," Now 
 Lazaruit wa« ho that w.i.t brlnvitl of (ifA, and 
 also he that wilh hated .<f tin m. In. r. [•■r.-, 
 
 2. n 
 in tlx.r 
 
 are departol they would Im- «"»'' t" 
 society with Uiem, Oh now imikI 1^/' 
 Though the time was when I caml not fitr 
 hira. yet now let me have aom* MMUdy '^ •'• 
 him. 
 
 i •he world ' 
 
 (»• . . eu now, >■ 
 
 in which they wouU be glad to havi t!. \,aa\ 
 company with thorn. Nay, do but •i-^r^e, 
 thoMo of the Minta that are now mu»t r>j<H-t«xl 
 ' " ■' 1. even from them thall tl 
 if it miL'ht Im< S<-nil 
 th.ll 1 ,-. 
 could 11" 
 liut muiit lie at 
 
 huzjirus ahall be w. 
 
 •oiue comfort fruni him; but b« •liall g with- 
 out it. 
 
 From whence afraiii olMcnru that Uiora b a 
 
 hv 
 I 
 
 M*nd him. No* 
 mc, now 1 dfAirr 
 
 iiiueii iu» evi ; 
 
 given them i 
 
 lie of them, given them manjr 
 
 now, in your greatest uc«-'! • 
 
 they shall not pity you; ti 
 
 ,. a 
 tiid 
 
 4ll 
 
 nilher rejoice when be accth lUt VLiigtincc of 
 GinI U|mi|| thee. 
 
 "And send Lazarua." 1- >)>• 
 
 aerve that any of the iiaii> • \» 
 
 owned by you to bo aainla. Now you look 
 
 up<m them to bo the a*"*" "■''• '' - nnd 
 
 IMiiletus, but then you 
 
 be •iwii' 
 li.W, p" :. 
 
 day is coming that you shall 
 their com|Hiny, an-! •^•-'' ' ■' 
 from them. 
 
 'Sell. I 1^1. 
 hi* lijvT '\n 
 
 lie 
 •II 
 
 ■i.M 
 
 ••lie 
 
 1 
 cr*" out in 
 
 diide In tholr niiia 
 
 the bitleni«*»« of lh( I 
 
 I I t..,s.. .,r 
 
 ah 
 
 ■\xf 
 
 Thnt I. 
 
 .f 
 
 that 1 abut out of Uw>r— «4>n<l 
 
 'i«* 
 
 .. .. .1,.. ti... 111. .,■' hi. firu'ir ill \s 
 
 
 
 mercy, now 1 wot. 
 ' '•<. tbougb »• •" 
 tb« tip 
 
76 
 
 BUSYAyS COMPLETE WOBKS. 
 
 lliat? Take a pailful of it, if that will do thee 
 any good. But mark, he is not permitted to 
 have so much as one drop, not so much as a 
 man may hold on the tip of his finger. This 
 signifies that they that fall short of Christ 
 shall he tormented even as long as eternity 
 lasteth, and shall not have so much as the 
 least ease, no, not so long as while a man may 
 mm himself round, not so much leave as to 
 swallow his spittle, not one drop of cold 
 water. 
 
 Oh that these things did take place in your 
 heaits how would it make you to seek after 
 rest for your souls' before it be too late, before 
 the sun of the Gospel be set upon you ! 
 
 Consider, I say, the misery of the ungodly 
 that they shall be in, and avoid their vices by 
 closing in with the tenders of mercy, lest you 
 partake of the same portion with them, and 
 cry out in the bitterness of your souls, One 
 drop of cold water to cool my tongue ! 
 
 "For I am tormented in this flame." 
 
 Indeed, the reason why the'Jjoor Avorld do 
 not so earnestly desire mercy is partly because 
 they do not so seriously consider the torment 
 that they must certainly fall into if they die 
 out of Christ. For, let me tell you, did but 
 poor souls indeed consider that wrath that 
 doth by right fall to their shares because of 
 their sins against God, they would make more 
 haste to God through Christ for mercy than 
 they do ; then we should have them say. It is 
 a good closing with Christ to-day, before we 
 fall into such distress. 
 
 But why is it said, "Let him dip the tip of 
 his finger in water and cool my tongue?" Be- 
 cause that, as the several members in the body 
 have their share in sin and committing of that, 
 80 the several members of the body shall at 
 that time be punished for the same. There- 
 fore, when Christ is admonishing his disciples 
 that they should not turn aside from him, and 
 that they should rather fear and dread the 
 power of their God than another power, he 
 saith, " Fear him, therefore, that can cast both 
 body and soul into hell." And again, "Fear 
 him that can destroy both body and soul in 
 hell." Here is not one member only, but all 
 the I oJy, the whole body, of which the hands, 
 feet, eyes, ears, and tongue are members. And 
 r am persuaded that though this may be judged 
 carnal by some now, yet it will a]ipear to be a 
 truth then, to the greater misery of those who 
 snail be forced to undergo that which God in 
 his just judgment shall inflict upon them. Oh 
 then they will cry. One drachm of ease for mv 
 
 cursing, swearing, lying, jeering tongue ! Some 
 ease for my bragging, braving, flattering, threat- 
 ening, dissembling tongue ! Now men can let 
 their tongues run at random, as we use to say ; 
 now they will be apt to say, Our tongues are 
 our own, who shall control them? Ps. xii. 4. 
 But then they will be in another mind; then, 
 Oh that I might have a little ease for my de- 
 ceitful tongue! Methinks sometimes to con- 
 sider how some men do let their tongues run 
 at random ; it makes me marvel. Surely they 
 do not think they shall be made to give an ac- 
 count for their offending with their toLgue. 
 Did they but think they shall be made to give 
 an account to Him who is ready to judge the 
 quick and the dead, surely they would be more 
 wary of and have more regard unto their 
 tongue. 
 
 "The tongue (saith James) is an unruly 
 member, full of deadly poison ; it setteth on 
 fire the whole frame of nature, and is set on 
 fire of hell." The tongue, how much mischief 
 will it stir up in a very little time ! How many 
 blows and wounds doth it cause ! How many 
 times doth it (as James saith) curse man! 
 How oft is the tongue made the conveyer of 
 that hellish poison that is in the heart, both 
 to the dishonour of God, the hurt of its neigh- 
 bours, and the utter ruin of its own soul ! 
 And do you think the Lord w'ill sit still (as I 
 may say) and let thy tongue run as it lists, and 
 yet never bring you to an account for the 
 same? No, stay. The Lord will not always 
 keep silence, but will reprove thee and set thy 
 sins in order before thine eyes, O sinner ; yea, 
 and thy tongue, together with the rest of thy 
 members, shall be tormented for sinning. And 
 I say, I am very confident that though this be 
 made light of now, yet the time is coming 
 when many poor souls will rue the day that 
 ever they did speak with a tongue. Oh, will 
 one say, that I should so disregard my tongue! 
 Oh that I, when I said so and so, had before 
 bitten off my tongue ! that I had been born 
 without a tongue ! My tongue, my tongue 1 
 a little water to cool my tongue, for I am tor- 
 mented in this flame, even in that flame which 
 my tongue, together with the rest of my mem- 
 bers, by sinning, have brought me to. Poor 
 souls will now let their tongues say any thing 
 for a little profit, for twopence or threepence 
 gain. But oh what a grief will this be at that 
 day when they, together with their tongue, 
 must smart for that which they by their 
 tongues have done while they were in this 
 world! Then you that love your souls, look to 
 
STGnS FROM IIKLL. 
 
 yonr tongues, lest you bind youn»elves ilown >to 
 fast to hell with the sins of yuur tongue* that 
 you will never be able to get lo<iso again to all 
 eternity; for by thy woriL* ihou .shall be con- 
 demned if thuu have not a care of ihy tongue. 
 " For I tiay unto ynu that for everj' idle word 
 that man shall speak he shall give an account 
 thereof in the day of judguient," 
 
 Ver. 2.5. But AbrtthamnaUl, Sun, rrmrmber thai 
 
 thou in thy lijttiiHC rtceivnUt thy ijijott thing*, 
 
 ind likewise Ltuarua evil thintja ; but now he 
 
 i.< r,,in/i,r(til, ami thou art lonnentfil. 
 
 'I lit -.• Words are ll»e aiunwcr to the requeitt 
 
 of the dantne«l. The vertw before (at I told 
 
 you) is a discovery of the desires that tlicy 
 
 have after they depart this world. Hero i« the 
 
 answer, S)n, remember, Sec. 
 
 The answer signifies thus much : that, in- 
 stead t)f having any relief or case, they are 
 hereby the more tormented, and that by fresh 
 recollections, or by bringing afresh their former 
 ill-spent life while in the world into their re- 
 membrance. Son, remember thou hadst g<i«)d 
 things in thy lifetime; ns much aA if he had 
 said, Thou art now sensible what it is to lose 
 thy soul ; thou art now sensible what it is to 
 put otl" repentance ; thou art now sensible that 
 thou hadst bef(M>led thyself in that thou didst 
 spend that time in seeking after outward, m«i- 
 mcntair)', earthly things which thou shouldst 
 have spent in seeking to make Jesus Christ 
 sure to thy soul; and now, through thy an<.Miish 
 of spirit in the pains i>f hell, ihou won 
 joy that which in former time thou di<i- 
 light of: but, alas! thou art here U'gnileti and 
 altogether disa|)|M>inted; thy crying will now 
 avail thee nothing at all ; thi« is not the ac- 
 ceptable time, this is not a time to answer the 
 dt>sires of damned reprobates. If thou hadst ' 
 cried out in ^ was of- 
 
 fered, much II. M thou 
 
 wast carele.'<s and iluisi turn tiu» foriM-arai 
 and goutiness of Liod into wantonness. W.4. : 
 thou not told that those wlio would not hear | 
 the Lord when he did call shouM ' ■ ' > - ' 
 (if they turnc<l away fn)m him) u 
 call, but, conlrariwiso, "he would I.. 
 their calamity, apd mock when their : 
 coroo?" 
 
 Now, therefore, instead of expcctinf; t:. 
 least drop of mercy and favour, call into thy | 
 mind how thou didst spend th«jse day* -^ ' '■ 
 Uod did permit thee to live; I say, re: 
 that in thy lifetime thou did<«i l>< 
 rrbcir>U9ly against Uio Lord, i . 
 
 wert carelcflri of his word and or\linances. yea, 
 
 and of the welfan» of thine own 
 
 Therefore ni»w, I »av, indtead nf . 
 
 Iu»pii 
 
 call ; 
 
 ui)ou liieni, to thipe everlasting astonUhmeni 
 
 and ctiiifusiiin. 
 
 Front tlu-se words, there^or^ which aay. 
 " Hemember that thou In thy ' ' v. 
 
 wist thy good things," there ;i : t 
 
 be taken notice of : 
 
 1. They that by ptittinr "T rrpcntnrir»> and 
 living in their sin^ 
 
 stead of having ih. ^ 
 
 when they come into hell, have tb t 
 
 life always very fresh in their r< i 
 While they live here they cun sin 
 it, but when t" " .; 
 
 before them ; : ,, 
 
 or their memory n ned, and a 
 
 clearer and a con- ^ i all their 
 
 wicked practiced that they wrought and did 
 while they were in the world. "Son, remem- 
 ber." saith he. Then you will bo made to ro- 
 memlxT — 
 
 1. How you were Iwrn in sin, and brought 
 up in the same. 
 
 2. UememlHT how thou hadst many a time 
 the (ii>s|Nd preachiHl to thee for taking awajr 
 of the sjimo by M"" 'vlmm the tio>«|iel dotli 
 hold forth. 
 
 8. i; ' - in.it ..t,t of : .« 
 
 I ami 1 didst turn t!. o 
 
 : lite same Gospel uf guwd ttdtnga 
 
 4. Uemember that the reas^m why thou didst 
 ln»« thy soul was because tlfnu didst not closo 
 in with free grace and the tendem of a loving 
 and !" ' 'I JfAUs Chri«t. 
 
 '», ' ^ hriw f\rnr th"U wwt to torn- 
 
 ': wa«t 
 
 the cares and encumbrance* of tho 
 
 • tod, without thvival 
 
 ... . ... ....ift 
 
 7. Remember how thou, when lhn<i wart 
 •- ' ' ' '. put off turning and 
 
 St 
 
778 
 
 BUNTAN'S COMPLETE WORKS. 
 
 bour at such a time, mock, flout, scoflf, taunt, 
 hate, persecute the people of God at such a 
 time, in such a pkice, among such company. 
 ' 9. Kemember, that while others were met 
 together in the fear of the Lord to seek him, 
 thou wast met with a company of vain com- 
 panions to sin against him ; while the saints 
 were a-praying, thou wast a-cursiug; while 
 they were speaking good of the name of God, 
 thou wast speaking evil of the saints of God. 
 Oh then thou shalt have a scalding hot remem- 
 brance of all thy sinful thoughts, words, and 
 actions, from the very first to the last of them 
 that ever thou didst commit in all thy lifetime. 
 Then thou wilt find that Scripture to be a 
 truth, (Deut. xxviii. 65, 66, 67,) "The Lord 
 shall give thee there a trembling heart, and 
 failing of eyes, and sorrow of mind. And thy 
 life shall hang in doubt before thee, and thou 
 shalt fear day and night, and shalt have none 
 assurance of thy life. In the morning thou 
 shalt say. Would to God it were evening ! for 
 the fear of thine heart wherewith thou shalt 
 fear, and for the sight of thine eyes which thou 
 shalt see." Nay, thou shalt find worse thiugs 
 to thy woe than this Scripture doth manifest, 
 for indeed there is no tongue able to express 
 the hoiTor, terror, torment, and eternal misery 
 that those poor souls shall undergo, without 
 the least mitigation of ease ; a very great part 
 of it shall come from that quick, full, and con- 
 tinual remembrance of their sins that they 
 shall have. And therefore there is much 
 weight in these words: "Son, remember 
 that thou in thy lifetime hadst thy good 
 things." 
 
 From these wcfi'ds you see this is to be ob- 
 served, that the ungodly shall remember or 
 have in remembrance the misspending their 
 lives: Remember that in thy lifetime thou 
 hadst thy good things. You may take these 
 words, "g6od things," either simply for the 
 things of this world, which in themselves are 
 called and may be called good things ; or else 
 with these words, namely, " the things of this 
 life," all the pleasures, delights, profits, and 
 vanities which the ignorant people of the world 
 do count their good things, and do very much 
 cheer themselves therewith. Soul, soul, eat, 
 drink, and be merry, for thou hast much goods 
 laid up for many years. Luke xii. 20. Now, I 
 say, God, according to his glorious power and 
 wisdom, will make poor creatures have always 
 in their minds a fresh and clear remembrance 
 of their ill-spent life : he will say unto them, 
 Remember, remember that in thy lifetime it 
 
 was thus and thus with thee, and in thy life- 
 time thy carriage was so and so. 
 
 If sinners might have their choice they 
 would not have their sins and transgressions so 
 much in the remembrance, as it is evident by 
 their carriages here in this world ; for they will 
 not endure to entertain a serious thought of 
 their filthy life; they put far away the evil 
 day, and labour by all means to put the 
 thoughts of it out of their mind ; but there 
 they shall be made to remember to purpose 
 and to think continually of their ungodly 
 deeds. And therefore it is said that when our 
 Lord Jesus Christ comes to judgment, it will 
 be to convince the ungodly world of theii 
 wicked and ungodly deeds ; mark, to convince 
 them. They will not willingly take notice of 
 them now, but then they shall hereafter, in 
 spite of their teeth ; for those that die out of 
 Christ shall be made to see, acknowledge, and 
 confess their guilt, do what they can, when 
 they lift up their eyes in hell and remember 
 their transgressions. God will be a swift wit- 
 ness against them, and will say, Remember 
 what thou didst in thy lifetime, how thou didst 
 live in thy lifetime. Ha, friend ! if thou dost 
 not in these days of light remember the days 
 of darkness, (the days of death, hell, and judg- 
 ment,) thou shalt be made in the days of dark- 
 ness, death, hell, and at the judgment too. to 
 remember the days of the Gospel, and how 
 thou didst disregard them too, to thy own de- 
 struction and everlasting misery. This is inti- 
 mated in the 25th of St. Matthew. 
 
 " Remember that in thy lifetime thou re- 
 ceivedst thy good things." 
 
 The great God, instead of giving the un- 
 godly any ease, will even aggravate their tor- 
 ments — first, by slighting their perplexities, 
 and by telling of them what they must be 
 thinking of. Remember, saith he, ye lost 
 souls, that you had your joy in your lifetime, 
 your peace in your lifetime, your comforts, de- 
 lights, ease, wealth, health, your heaven, your 
 happiness, and your portion in your lifetime. 
 
 Oh miserable state ! Thou wilt then be in a 
 sad condition indeed when thou shalt see that 
 thou hast had thy good things, thy best things, 
 thy pleasant things ; for that is clearly signi- 
 fied in these words, " Remember that thou in 
 thy lifetime hadst thy good things," or all the 
 good things thou art like to have. From 
 whence take notice of another truth, (though 
 it be a dreadful one,) which is this : there are 
 many poor creatures who have all their good, 
 sweet, and comfortable things in this life o' 
 
SIGHS FBOM HELL. 
 
 779 
 
 while they are alive in this world: " lU'iiifui- 
 ber (saith lie) tluit iu thy lit'cliiuu thou hmUt 
 thy goinl things." 
 
 The wicked's good tliiiigH will shortly huvo 
 an end ; they will luitt no longer with them 
 than this life or their lifetime. That Si-riptun- 
 was not written in vein: It is like the craik- 
 lint; of tliorns under a |M.t, makes a little l>lii/.' 
 for a Mid»len, a little lieal for a while; but 
 come and eonsider them by and by, and in- 
 Btfad of a comfortable heat you will find noth- 
 ing but a few dead a.shei«, and instead of u 
 flaming fire, nothing but a .smell of Hmokc. 
 
 There is a time coming that the ungiMily 
 would be glad of a better {xirtion, when they 
 shall -see the vanity of this; that is, when they 
 idiall see what a |i<K>r thing it is for a num to 
 have his portion in lhi.s world. It in true, 
 while they are here on this* Hide hell they think 
 there is nothing to be comparctl with richej*, 
 honours, and pleasures in this world, which 
 make them wry out, Who will show us uny 
 go«Kl that is com|>arable to the plcjusun-s, 
 pn»fits, and glory of this worhi? Hut then 
 tht-y will see there Ls auiother thing that in 
 
 :ter and of more value thou ten thousand 
 worlds. And, seriously, friends, will it not 
 grieve you, tnmble, perplex, and torment you, 
 when you shall sec that you lo«tt heaveu for a 
 little plea.-*ure and profit iu your lifetime? 
 Certainly it will grieve you and |H-rplex you 
 exceedingly to see what a ble^ueil heaven you 
 left for a dunghill world. Oh that you did but 
 lu'lieve this! that you did but L*onsider thi«, 
 and day within yourselves. What ! shall I bo 
 contented with my |Kirtion in this world? 
 What: shall I lose heaven fortius wnrM? I 
 •ay, consider it while you have 
 Qosiwl-light, while the .<.ii ..f ( . 
 out tenus of reconeili.> 
 made to hear such A \<n>. -.v- m.^ .- ; 
 member that in thy lifetime thou r 
 thy go<xl things," tliy 
 east-, th;' jK'ace, nn-i 
 like t«( have. O ; 
 ares! What a pr . . 
 suchacaite! Soul, co: 
 to'loite heaven for tweiU'. , 
 •inniuL' a;rainst God? W!. 
 U.;. 
 ti> 
 
 thou must . 
 ie|>aratis'. fr. : 
 
 aider thene thingn bctimca, lent thou : 
 portion in thy lifetime. For if in thi-> 
 we have our portion we are of all p< 
 
 m..-.t n»if>erable. Again, con-^iiler that when 
 other nun ^ihe i«iint*j are to receive their good 
 thiiigM, then thou haul had thine; when other* 
 are to euter into joy, then thuu art ? ' 
 and di'imrt from thy joy: when oth« i 
 
 I...;:, i 
 
 l-.K 1 
 th. 
 
 
 Til. 
 
 ,■■ w 
 
 mi.MTv 
 
 l.l tl 
 
 consol 
 
 itiou 
 
 I) 
 
 Ml 
 
 r that thou riHrvivvdkt thy good 
 
 l.-itariLs f\ i! it.... -. ■• 
 
 ■nU do n. 1 f„rth lli« 
 
 <■ • . ' ' ' .^t 
 
 I 
 
 10 
 liie Miirld. 
 
 From whence olwerve — 
 
 1. That the life of the nalnta.ao long M tbry 
 are in thin world, is aitr- ' > - •' ^^ 
 or aillictious, which m:i .,( 
 divers n . . .,» 
 are the ; . . , .jj 
 deliveretii hiiii oul ut iheiu uii. ' 
 
 2. Take notice tlmt the aUlictioiu or oTila 
 that accout|MUiy the aaints may amtinuo with 
 tJiem their lifetime, so t '!iiji 
 vole of tears; wa, un>i - 
 
 liiai IS, . 
 
 
 iie 
 
 if»W!ird 
 
 
 .tie 
 ill 
 
 at 
 .1 
 
 iiii^iii < II , 
 
 1 1 .: 1 1 1 1 11 > 1 1 11 J 
 
 
 8. Th.. 
 
 eviU that do 
 
 V- th4« Minta 
 if 
 f 
 
 IU 
 
 be I tiieir lifetime: hero m<. 
 
 meiii, you •hail tie norrowiui, you •hail wn-p 
 
 III \.itir llliiitiif lilif \..ltr a^.rr.o •• ^ ' i.^ 
 
 in- n li.ll 111- « 
 
 vou. Now il 
 
 and full 
 
780 
 
 BUNYAN'S COMPLETE WORKS. 
 
 things that are seen, but at the things which 
 are not seen. The joy that the saints have 
 sometimes in their heart, by a believing con- 
 Bideration of the good things to come when 
 this life is ended, doth fill them fuller of joy 
 than all the crosses, troubles, temptations, and 
 evils that accompany them in this life can fill 
 them with grief. 
 
 But some saints may say, My troubles are 
 Bucli as are ready to overcome me. 
 
 Answer. Yet be of good comfort; they shall 
 la.st no longer than thy lifetime. 
 
 But my trouble is, I am perplexed with an 
 heart full of corruption and sin, so that I am 
 much hindered in walking with God. 
 
 Answer. It is like so, but thou shalt have 
 these troubles no longer than thy lifetime. 
 
 But I have a cross husband, and that is a 
 great grief to me. 
 
 ^yell, but thou shalt be troubled with him 
 no longer than thy lifetime, and therefore be 
 not dismayed, be not discomforted ; thou shalt 
 have no trouble longer than this lifetime. 
 
 Art thou troubled with cross children, cross 
 relations, cross neighbours? They shall trouble 
 thee no longer than this lifetime. 
 
 Art thou troubled with a cunning devil, with 
 unbelief? Yea, let it be what it will, thou 
 shalt take thy farewell of them all (if thou be 
 a believer) after thy lifetime is ended. Oh ex- 
 cellent ! Then God shall wipe away all tears 
 from your eyes ; there shall be no more death, 
 nor sorrow, nor crying, nor any more pain, for 
 the former things are passed away. 
 
 But now, on the contrary, if thou be not a 
 right and sound believer, then, though thou 
 shouldst live a thousand years in this world, 
 and meet with sore afflictions every day, yet 
 these afflictions, be they never so great and 
 grievous, they are nothing to that torment that 
 will come upon thee, both in soul and body, 
 after this life is ended. 
 
 I say, be what thou wilt, if thou be found in 
 unbelief or under the first covenant, thou art 
 sure to smart for it at the time when thou dost 
 depart this world. But the thing so lamented 
 is, for all this is so sad a condition to be fallen 
 into, yet poor souls are for the most part sense- 
 less of it; yea, so senseless (at some times) as 
 though there was no such misery to come here- 
 after, because the Lord doth not immediately 
 strike with his sword, but doth bear long with 
 bis creatures, waiting that he might be gra- 
 cious; therefore I say, the hearts of some of 
 the sons of men are wholly set upon it to do 
 mii^chief Eccles. viii. 11. And that forbear- 
 
 ance and goodness of God that one would think 
 should lead them to repentance, the devil hard- 
 ening of them, by their continuing 'in sin and 
 by blinding their eyes as to the end of God's 
 forbearance toward them, they are led away 
 with a very hardened and senseless heart, even 
 until they drop into eternal destruction. 
 
 But, poor hearts! they must have a time in 
 which they must be made sensible of theii 
 former behaviour, when the just judgments of . 
 the Lord shall flame about their ears, insomuch 
 that they shall be made to cry out again with 
 anguish, I am sorely tormented in this flame. 
 
 " But now he is comforted, and thou art tor- 
 mented." 
 
 As if he should say, Now hath God recom- 
 pensed both Lazarus and you according to 
 what you sought after while you were in this 
 world. As for your part, you did neglect the 
 precious mercy and goodness of God; you did 
 turn your back on the Son of God that came 
 into the world to save sinners; you made a 
 mock of preaching the Gospel ; you was ad- 
 monished over and over to close in with the 
 loving-kindness of the Lord in his Son Jesus 
 Christ. The Lord let you live twenty, thirty, 
 forty, fifty, sixty years; all which time, you, 
 instead of spending it to make your calling 
 and election sure, did spend it in making of 
 eternal damnation sure to thy soul. And also 
 Lazarus, he in his lifetime did make it his 
 business to accejit of my grace and salvation 
 in the Lord Jesus Christ. When thou wast in 
 the alehouse he frequented the word joreached ; 
 when thou wert jeering at goodness he was 
 sighing for the sins of the times. While thou 
 wert swearing he was praying. In a word, 
 while thou wert making sure of eternal ruin, 
 he by faith in the blood of the Lord Jesus 
 Christ was making sure of eternal salvation. 
 Therefore " now he is comforted and thou art 
 tormented." 
 
 Here then you may see that as the righteous 
 shall not be always void of comfort and blessed- 
 ness, so neither shall the ungodly go always 
 without their punishment. As sure as G6d is 
 in heaven it will be thus ; they must have their 
 several portions. And therefore you that-are 
 the saints of the Lord, follow on, be not dis- 
 mayed, "forasmuch as you know that your 
 labour is not in vain ir the Lord." Your por- 
 tion is eternal glory. And you that are so 
 loth now to close in with Jesus Christ and to 
 leave your sins to follow him, your day is 
 coming, (Ps. xxxvi. 13,) in which you shall 
 know that your sweet nj orsels of sin that you 
 
SIGUS FROM IIKLL. 
 
 781 
 
 BO easily take down, (Job xx. 12, 13, H,) and 
 it scarce troubles you, will luivo a time itu tu 
 work witiiin you to yuur ctcnial ruin that you 
 will be in a worse condition than if you hud 
 ten tliou-^aiid deviU tormenting you; nay, you 
 hud bi-tter have been plucked limb from 11 1 
 a thouiand time^ tif it could be) than to 
 partakers of thi-t torment which will (UMurediy 
 wilhniit mercy lie UjKiU you. 
 
 Ver. JG. And btsUle* alt this, bthet<n ut and you 
 hfrt it a (jnrai gulf Jistd ; to that they which 
 luld <jo frvm hence In you cari/io/, neither can 
 '■'. f^y come U> tu that would come /ruin thence. 
 Tl>e-»e words are still jiart of tlint an - 
 tho .soul.s in hell mIiuII have for all the " 
 Bighinpt, gricvoUii cries, tcan«, and dettircit that 
 they have to bo releiuieil out of those intoler- 
 able paiiui they feci and are perplexed with. 
 And oh methinks the words at the first view, 
 if rightly considered, are enough to make any 
 hard-hearted sinner in the world to fall down 
 deu<l. The verse I last spoke to wiw and is a 
 very terrible one, and aggravates the torment 
 of i)oor sinners wonderfully, where he luiith, 
 "Ucmember that thou in thy lifetime hadst 
 thy giHKl things, and L:uuirus his evil things," 
 «Stc. — 1 s;iy these wonls are ver)* terribh- to 
 those |>oor souls that die out of t'lirist. I 
 these latter words do much more hold out \\. 
 sorrow. They were »|>oken as to tlie presonl 
 condition of the sinner. The»c do n--' 'oiv 
 back the former, but do yet further a 
 their mUory, holding forth t' " ' 
 more intolerable. Thi> fi»rii. 
 to smite any 
 make them : 
 
 An«l In-sides ail this, there is atill s< 
 to aggravate thy i"-. rv v.t far mo: 
 dantly. I shall i >k to the ^ 
 
 ihey have relation m uir i 
 the verses before. A" if ! 
 thinkest the pr«- 
 makcM thee t«i ru 
 irertborn; now ttiou : 
 
 cjr ; now thou would<-?<i . .., 
 
 sf it; now thou fecU-st what it i^ 
 
 tenders of the gmce of tr 
 
 lhe«" t'> soh, sii.'li. nnd roar ■ 
 
 an, 1 ar( in. 
 
 thi- 1 r things t 
 
 will break thine tieart inde«'d. ilioii art : 
 
 deprived of a being in the \%orUl; tliuu .... 
 
 deprived oi ki*ariug the (iiMiH*!; the devil 
 
 hath Iwrn too hard for tlic«! nnd hath n. 
 
 thee miM of heaven; thou art now in : 
 
 among an innumerable com|>any of deviU, 
 and all thy sins be«et thee n>und ; thou art all 
 ovcrwrap|H*d in flame*, and canst nut have one 
 drop of water to v "' 
 criest in vain, fur 
 
 .my »-are tu 
 
 uia.. ih.'f. 
 
 " Hut beside* all this," : 
 
 lie; never thit;' 
 
 any c«imfort ; t 
 
 good ; the tim 
 
 again ; look, v. 
 
 have for ever. 
 
 It is true, I s|M>ko enouirh \» t- 
 thine heart asundi-r, " 
 there lie and swim in Iho... 
 words, " IleMidcM all this." ai 
 indeed. I wi!! 
 n similitude. -^ 
 man ami tie him t 
 pincers pinch otV h 
 two or three years tog< • 
 the |MM)r man cries out ;--. ■ 
 tormentors answer, Nay, "bn- 
 you nui<t 
 vou Ihu- 
 
 hot spit. Would not this be 
 Yet this is but a fleabiting to tl. 
 those that go to hell, for if a man 
 so, then- • ' ' 
 him. H 
 
 1 here they shall be ever 
 ing, moor""... . V. r f,, 
 ami yet 
 
 tol. 
 
 a and br 
 
 ;..al is n 1"" 
 
 so long. " I ' 
 
 and wa* 
 
782 
 
 BU^YAK'S COMPLETE WORKS. 
 
 vain compflnions to edify thy soul ! thou shalt 
 have fire enough, thou shalt have night enough, 
 and evil company enough, thy belly full, if 
 thou miss of Jesus Christ ; and besides all this, 
 thou shalt have them for ever and for ever 
 
 O thou that dost spend whole nights in 
 carding and dicing, in rioting and wantonness; 
 thou that countcst it a brave thing to swear as 
 fast as tlie bravest, to spend with the greatest 
 ppendlhrift in the country, thou that lovest to 
 sin in a corner when nobody sees thee! O 
 thou that for by-ends dost carry on the hypo- 
 crite's profession, because thou wouldst be 
 counted somebody among the children of God, 
 but art an enemy to the things of Christ in 
 thine heart; thou that dost satisfy thyself 
 either with sins or a bare profession of godli- 
 ness ! thy soul will fall into extreme torments 
 and anguish so soon as ever thou dost depart 
 this world, and there thou shalt be weeping 
 and gnashing thy teeth. And besides all this, 
 thou art like never to have any ease or remedy, 
 never look for any deliverance ; thou shalt die 
 in thy sins, and be tormented as many years as 
 there are stars in the firmament or sands on 
 the sea-shore ; and besides all this, thou must 
 abide it for ever. 
 
 " And besides all this, between us and you 
 there is a great gulf fixed, so that they which 
 would pass from hence to you cannot ; neither 
 can they come to us that would come from 
 thence." " There is a great gulf fixed." You 
 will say, What is that? 
 
 Amiver. It is a r ce question ; therefore first 
 seek thou rather t enter in at the strait gate 
 than curiously to inquire what this gulf is. 
 
 But secondly. If thou Avouldst needs know, 
 if thou do fall short of heaven thou wilt find it 
 this— namely, the everlasting decree of God ; 
 that is, there is a decree gone forth from God 
 that those who foil short of heaven in this 
 world, God is resolved they shall never enjoy 
 it in the world to come. And thou wilt find 
 this gulf so deep that thou shalt never be able 
 to wade through it as long as eternity lasts. 
 As Christ saith, "Agree with thine adversary 
 quickly, while thou art in the way with him, 
 lest he hale thee to the judge, and the judge 
 deliver tliee to the officer, and thou be cast 
 into prison : I tell thee thou shalt in nowise 
 come out whence," (there is the gulf, the de- 
 cree.) Thou shalt not depart thence till thou 
 hast paid the utmost farthing or very last mite. 
 These words, therefore, " There is a great gulf 
 fi xed," I do understand to be the everlasting 
 decree of God. God hath decreed that those 
 
 who go to heaven shall never go from thence 
 again into a worse place ; and also those that 
 go to hell and would come out, they shall not 
 come out from thence again. And, friend, 
 this is such a gulf, so fixed by Him that can- 
 not lie, that thou wilt find it so which way 
 soever thou goest, whether it be to heaven or 
 hell. Here, therefore, thou seest how secure 
 God will make those who die in the faith. God 
 will keep them in heaven : but those that die 
 in their sins, God will throw them to hell and 
 keep them there ; so that they that would go 
 from heaven to hell cannot, neither can they 
 come from hell that would go to heaven. 
 Mark, he doth not say, They would not; for 
 oh how fain would those who have lost their 
 souls for a lust, for twopence, for a jug of ale, 
 for an harlot, for this world, come out of that 
 hot, scalding, fiery furnace of God's eternal 
 vengeance if they might! But here is their 
 misery: they that would come from you to us 
 — that is, from hell to heaven — cannot, they 
 must not, they shall not ; God hath decreed it, 
 and is resolved the contrary. Here, therefore, 
 lies the misery, not so much that they are in 
 hell, but there they must lie for ever and ever. 
 Therefore if thy heart would at any time tempt 
 thee to sin against God, cry out, No, for then 
 I must go to hell and lie there for ever. If the 
 drunkards, swearers, liars, and hypocrites dio' 
 but take this doctrine soundly down, it woulci 
 make them tremble when they think of sin- 
 ning. But, poor souls ! now they will make a 
 mock of sin, and play with it as a child doth 
 play with a rattle ; but the time is coming that 
 these rattles that now they play with will make 
 such a noise in their ears and consciences that 
 they shall find that if all the devils in hell 
 were yelling at their heels the noise would not 
 be comparable to it. Friend, thy sins, as so 
 many bloodhounds, will first hunt thee out, 
 and then take thee and bind thee and hold 
 thee down for ever. They will gripe thee and 
 gnaw thee as if thou had a nest of poisonous 
 serpents in thy bowels, and this will not be for 
 a time, but, as I have said, for ever, for ever, 
 for ever. 
 
 Ver. 27. Then he said, I pi-ay thee therefore, 
 father, that thou wouldst send him to my 
 father's house. 
 
 The verse before, I told you, was spoken 
 partly to hold forth a desire that the damned 
 have to be freed of their endless misery. Now 
 this verse still holds forth the cries of those 
 poor souls very vehement; they would very 
 
SIGHS FROM HELL. 
 
 783 
 
 fain \ ave something granted to tluiii, but it 
 will not bo, a-* will nutru clearly appear after- 
 ward. 
 
 " Then he .".aid, I pray thee therefore, 
 father," «Itc. Aj* if he should say, Seeing I 
 have brought uiyiielf into Huch n nuHerulile 
 condition that <i«Hl will not regard n>e, thia 
 uiy exceeding loud and bitter crieit will not be 
 heard for nivself; seeing I must not be ad- 
 mitted to have »o much as one drop of cold 
 water nor the IcaBt help from the jtoorrat 
 saiuts; and Hceing, bi>f<ide<t all thiit, here my 
 •oiil must lie to all eternity, broiling and fry- 
 ing; M'eing I must, whetlier 1 will «»r no, un- 
 dergo tlie iiand of eternal vengeance and the 
 rebuke-t of ilevouring fin*; seeing my state w 
 Kuch that 1 would not wish a dog in my condi- 
 tion, — send him to my father's house. It b 
 worthy to be taken notice of (again) who it u 
 he desired to be sent — namely, La/arus. O 
 friend, see here how the st<>ul hearts .nnd 
 stomachs of poor creature?* will be humb 
 (aM I faid before;) they will be »o brou 
 down that those things that they disdained 
 and made light of in this world they would In- 
 glad of in the life to come. He who by this 
 man wa.4 .so slighted a^ that he th 
 a di-'hotionr that he should eat wi'li 
 of What : shall I re. iis, 
 
 Bern _'garly Lajuinis '.' W .11 
 
 so far dishonour my fair, sumptuous, and gny 
 hoUiW with such a ncabbed creep-hedge &•« he? 
 No; I Hcorn he should be entertained under 
 my n>of. Thus in his lifetime, while he was 
 in his braver}*, but n<>w ho i« nun*' iuiii an- 
 other world, • 
 ures, now h' 
 
 dishes, his rich neighbours and companionn 
 and he arc parted asunder; now he finds, in- 
 stead of ple:tsures, torments; imttead of joys, 
 heavin< - ' ' 
 
 of the i 
 of sill -<iii ii'iw itiiii Ij.i/.irii^I 
 
 Laziirus, it iii:iy Ih-, might have done him 
 tome good if he might hare been enter- 
 tained in times past, and might have |>er- 
 suaded him at least not to bare jcono on v* 
 grievously wirke^l ; b'^ 
 not n^jard him, hf is r 
 though he l<>!«e hi- ur 
 
 but now send L^i . ii 
 
 father's house, and let him tell them from 
 that if they run on io sin as I have done, *. 
 mast and shall receive the same wages th. 
 Lav. 1. 
 
 1 o of this, jrou that are dcspiscn 
 
 of the least of the Laxaruses of oar Lord 
 Jesus Christ: it may bo now you arr loth to 
 receive tliose little ones of his, bccauM? thov 
 arc not gentlemen. ' " -, %»ith 
 
 I'ontiuit I'ilaU- ■! ^_ auj 
 
 Ijitin. N 
 to them 
 of this. 
 
 TliM.l 
 
 Cht 
 
 notliill^-, ll:l% 
 
 and receive it 
 
 rejr;.- ' 
 
 of • 
 
 itt>t *|icak 
 all bevaus* 
 
 -!'<-l of the I.ord JrMit 
 : lo them fr«-«ly and for 
 
 sing and cry, Bend him to i: 
 I say, remember this, ye thn* 
 of suuill things: the time is ' 
 would be glad if you n^ 
 fr'>!n < 'bri-t. or !i!« *'\\' 
 
 |>el of our I<ord Jesus. 
 
 Again, see here the Li 
 are in that eo to hell 
 
 the 
 
 lUit when they depart ti 
 into hell, and find th< 
 able misery, then they 
 
 1.11 
 I sm 
 
 in I left will aMurcdly fall into Mxm 
 
 place of (•'••■•. ••>'-. . 
 
 " I pray thee send him to my father's 
 -e." Ah, frien«U and -. it is 
 
 you litlb' t''ink "f l! )»«' of 
 
 yi»ur fri' lO 
 
 hell. L-r . rs 
 
 bouse to preach the Uu«|>ct to iheni, lest ibmf 
 also come into the«e torments. 
 
 Ilrrv', men while they live can villiof^ 
 
 ■ ' . a 
 
 •n 
 
 drunkard is • 
 
784 
 
 BUNYAN'S COMPLETE WORKS. 
 
 and another roaring under the wrath of God, 
 saying, Oh that I was with him, how would I 
 rebuke him and persuade him by all means to 
 leave off these evil courses ! Oh that they did 
 but consider what I now sufifer for pride, cov- 
 etousness, drunkenness, lying, swearing, steal- 
 ing, whoring, and the like ! Oh did they but 
 . feel the thousandth part thereof, it would 
 make them look about them, and not buy sin 
 at so dear a rate as I have done, even with the 
 loss of my precious soul. 
 
 "Send him to my father's house." Not to 
 my father, but to my father's house. It may 
 be there are ungodly children, there are un- 
 godly servants wallowing in their ungod- 
 liness; send him therefore to my father's 
 house. It is like they are still the same that 
 I left them ; I left them wicked, and they are 
 wicked still: I left them slighters of the Gos- 
 pel, saints, and ways of God, and they do it 
 Btill. "Send him to my father's house;" it is 
 like there is but little between them and the 
 place where I am ; send him to-day, before to- 
 morrow, " lest they come into the same place 
 of torment." I pray thee thou wouldst send 
 him. I beg it on my bended knee, with cry- 
 ing and with tears, in the agony of my soul. 
 It may be they will not consider if thou do not 
 Bend him. I left them sottish enough, hard- 
 ened as well as I ; they have the same devil 
 to tempt them, the same lusts and world to 
 overcome them : " I pray thee therefore that 
 thou wouldst send him to my father's house." 
 Make no delay, lest they lose their souls, lest 
 they come hither; if they do, they are like 
 never to return again. Oh, little do they 
 think how easily they may lose their souls; 
 they are apt to think their condition to be as 
 good as the best, as I once through ignorance 
 did ; but send him, send him without delay, 
 " lest they come into this place of torment." 
 Oh that thou wouldst give him commission; 
 do thou send him thyself; the time was when 
 I, together with them, slighted those that 
 were sent of God, though we could not deny 
 but that he spake the word of God and was 
 sent of him, as our conscience told us ; yet we 
 preferred the calls of men before the calls of 
 God ; for though they had the one, yet because 
 they had not the other in that anti-Christian 
 way which we thought meet, we could not, 
 would not, either hear him ourselves nor yet 
 give consent that others should. But now 
 a call from God is worth all. Do (thou) 
 therefore send him to my father's house. 
 The time was when we did not like it, ex- 
 
 cept it might be preached in the synagogue; 
 we thought it a low thing to preach and pray 
 together in houses; we were too high-spirited, 
 too superstitious; the Gospel would not down 
 with us unless we had it in such a place by 
 such a man; no, nor then, neither, effectually. 
 But now, oh that I was to live in the world 
 again, and might have that privilege to have 
 some acquaintance with blessed Lazarus, some 
 familiarity with that holy man, what attend- 
 ance would I give unto his wholesome words I 
 How would- 1 aifect his doctrine and close in 
 with it ! How would I square my life thereby ! 
 Now, therefore, as it is better to hear the 
 Gospel under a hedge than to sit roaring in a 
 tavern, it is better to welcome God's begging 
 Lazaruses than the wicked companions of 
 this world. It is better to receive a saint in 
 the name of a saint, "a disciple in the name 
 of a disciple," (Luke x. 16,) than to do as I 
 have done. Oh, it is better to receive a child 
 of God that can by experience deliver the 
 things of God, his free love, his tender grace, 
 his rich forbearance, and also the misery of 
 man if without it, than to be "daubed up with 
 untempered mortar." Ezek. xiii. Oh, I may 
 curse the day I gave way to the flatteries and 
 fawning of a company of carnal men; but 
 this my repentance is too late : I should have 
 looked about me sooner if I would have been 
 saved from this woeful place. Therefore send 
 him not only to the town I lived in, and to 
 some of my acquaintance, but to my father's 
 house. 
 
 In my lifetime I did not care to hear that 
 word that cut me most and showed me mine 
 estate aright. I was vexed to hear my sins 
 mentioned and laid to my charge; I loved 
 him best that deceived me most — that said, 
 Peace, peace, when there was no such thing. 
 Jer. V. 20, 31. But now, oh that I had been 
 soundly told of it! Oh that it had pierced 
 both mine ears and heart, and had stuck 
 so fast that nothing could have cured me 
 saving the blood of Christ! It is better to 
 be dealt plainly with than that we should be 
 deceived; they had better see their lost condi- 
 tion in the world than stay to be damned as I 
 have done. Therefore send Lazarus, send him 
 to my father's house. Let him go and say, I 
 saw your son, your brother, in hell, weeping 
 and wailing and gnashing his teeth. Let hira 
 bear them down in it and tell them plainly it 
 is so, and that they shall see their everlasting 
 misery if they have not a special care. Send 
 him to my father's house. 
 
.S J I. lis I KUM UKLL, 
 
 \<:i. ^^. / ..,- / ft'i'-.- jiry firr-rnrr-n ; that /k 
 tfdij'y unto them, Utt they alao come int^. 
 jilnif of torment, 
 
 Thtse wonLi are (if I may «o say) a reason 
 given by those in hell why they uro ruftU-m 
 ami do cr)' imj aloud; it U that their com- 
 I>auionjj might l>e dellvervU from thotto intol- 
 erable tormeutri which they must aixl bIkiII 
 un.lefK'o if tiiey fall rtli«.rt of everliu.iiiiu' lit'. 
 by Jwu«» (.'hri-l: ".Sn'l him to my 
 houHt : for I have five lirethren," ft*:, i 
 while they livtd amon)? them in the world 
 they were not no Hen^iblu of their ruin, yet 
 now they arc paf««ctl out of the world, and do 
 partake of that which they were before warned 
 of, they can, I miy, then cry out, Now I find 
 it to be true indeinl which wa.-* once 
 un told and declare^l to me that it \v. . 
 Minly come to paiw. 
 For I have five brethren." Here you may 
 that-thero may be and are whole boum*- 
 x'.UIh in a damnable »U\ic and condition, an 
 our Lonl Jj-sutj doth by this ni^^nify. Send 
 him to n>y father's h'- 'icy are all in 
 
 one »tate. I left a!! : w in a pitiful 
 
 case. iVopl,' wli f iu-re cannot en- 
 
 dure to hear that ■ i'A be all in a mis- 
 
 erable condition, but when they are under the 
 
 785 
 
 ■id 
 
 wrath of CuA thrv 
 are very sure of i' 
 Uiey were in ihi 
 they fell iihnrt 
 U>cy go on, « 
 .iii!i-llv to 111 . 
 
 cor 
 Ml' 
 k>t 
 lb. 
 
 it, ami 
 t, when 
 
 d muat be dajun(<tl 
 
 '.liu>-naroclv. that 
 
 •n ■ '.ion witb '■ 
 
 the .. ,. ... o and dio <»• ■ -i. - . u i i:u,j 
 
 the pit together, tbo one b ralher a vrKAlioo 
 
 • r 
 
 (own that i« '. 
 
 • " ■''•' " '- ■ ., ...» 
 ri^t that ar« i,^ i\nj 
 
 will lalMtur to iiur..t:< niKi loiion nt* stef*; 
 this is eonimonlv Mvn. 
 
 A ■ 
 
 ol) 
 
 enticing them, and 
 example iK'fore thctn. 
 addicted to pride, and i 
 
 ne« . ■ ■ ' 
 
 Vnk 
 
 AI«o, if there be any given i 
 
 lying, whorin-.' '• ■ ^ * 
 
 tonnoiMi, or ai 
 exjH'rl ill 
 ..th. p» t) 
 
 rupter*. 
 
 agv 
 Ue 
 
 anil 
 
 III l.v t\ 
 
 u. 
 
 «u:i; 
 ratlicr i 
 
 tcept t'rui 
 
 I Aiioll U' rv>iU;iv4 At 
 
 in 
 
 th' 
 
 Ih. 
 
 rmi - . 
 
 boun' good; fitr, let me lell you, li 
 
 iAhcn and cauw I) 
 
 thM Uh. 
 
786 
 
 BUNYAN'S COMPLETE WORKS. 
 
 therefore, will not this aggravate thy torment? 
 Yea, if thou shouldst die and go to hell before 
 thy neighbours or companions, besides the 
 guilt of thine own sins thou wouldst be so 
 loaded with the fear of the damnation of 
 others to be laid to thy charge that thou 
 wouldst cry out, Oh send one from the dead 
 to this companion and that companion with 
 whom I had society in my lifetime, for I see 
 my cursed carriage will be one cause of his 
 condemnation if he fall short of glory. I left 
 him living in foul and heinous offences, but I 
 was one of the first instruments to bring him 
 to them. Oh, I shall be guilty both of my own 
 and his damnation too ! Oh that he might be 
 kept out hence, lest my torments be aggra- 
 vated by his coming hither ! 
 
 For where ungodly people do dwell together, 
 they being a snare and stumbling-block one to 
 another by their practice, they must be a tor- 
 ment one to another and an aggravation of 
 each other's damnation. Oh cursed be thy 
 face, saith one, that ever I set mine eyes on 
 thee ! It was along of thee ; I may thank thee ; 
 it was thee that did entice me and ensnare 
 me ; it was your filthy conversation that was 
 a stumbling-block to me ; it was your covet- 
 ousuess, it was your pride, your haunting 
 the alehouse, your gaming and whoring; it 
 was along of you that I fell short of life ; if 
 you had set me a good example as you set 
 me an ill one, it may be I might have done 
 better than now I do, but I learned of you, 
 I followed your steps, I took counsel of you. 
 Oh that I had never seen your face ! Oh 
 that thou hadst never been born to do my soul 
 this wrong, as you have done ! Oh, saith the 
 other, and I may as much blame you, for do 
 you not remember how at such a time and at 
 «uch a time you drew me out and drew me 
 away, and asked me if I would go with you 
 when I was going about other business, about 
 my calling; but you called me away, you sent 
 for me; you are as much in fault as I. Though 
 I were covetous, you were proud, and if you 
 learned covetousness of me, I learned pride 
 and drunkenness of you. Though I learned 
 yoa to cheat, you learned me to whore, to lie, 
 to scoff at goodness. Though I, base wretch ! 
 did stumble you in some things, you did as 
 much stumble me in others ; I can blame you 
 as you blame me; and if I have to answer for 
 some of your most filthy actions, you have to 
 answer for some of mine. I would you had 
 not come hither ; the very looks of you do 
 wound my soul by bringing my sins afresh into 
 
 my mind — the time when, the manner how, 
 the place where, the persons with whom. It 
 was with you, you ! grief to my soul ! Since 
 I could not shun thy company there, oh that I 
 had been without thy company here! 
 
 I say, therefore, for those that have sinned 
 together to go to hell together, it will very 
 much perplex and torment them both: there- 
 fore I judge this one reason why they that are 
 in hell do desire that their friends or compan- 
 ions do not come thither into the same place 
 of torment that they are in, and therefore 
 why Christ saith that the damned souls cry 
 out, Send to our companions, that they may be 
 warned and commanded to look to themselves. 
 Oh send to my five brethren ! It is because 
 they would not have their own torments 
 heightened by their company, and a sense, 
 yea, a continual sense, of their sins which they 
 caused them to commit when they were in the 
 world with them. For I do believe that the 
 very looks of those that have been beguiled 
 of their fellows — I say their very looks will -be 
 a torment to them ; for thereby will the re- 
 membrance of their own sins be kept (if pos- 
 sible) the fresher on their consciences which 
 they committed with them ; and also they will 
 wonderfully have the guilt of others' sins upon 
 them, in that they were partly the cause of 
 their committing them, being instruments in 
 the hands of the devil to draw them in too. 
 And therefore lest this come to pass, "I pray 
 thee send him to my father's house." For if 
 they might not come hither, peradventure my 
 torment might have some mitigation ; that is, 
 if they might be saved, then their sins will be 
 pardoned and not so heavily charged on my 
 soul. But if they do fall in the same place 
 where I am, the sins that I have caused them 
 to commit will lie so heavy, not only on their 
 soul, but also on mine, that they sink me into 
 eternal misery deeper and deeper. " Oh there- 
 fore send him to my father's house, to my five 
 brethren, and let him testify to them, lest they 
 come into this place of torment." 
 
 These words being thus understood, what a 
 condition doth it show them to be in — them 
 that now much delight in being the very ring- 
 leaders of their companions into sins of all 
 sorts whatsoever ! 
 
 While men live here, if they can be counted 
 the cunningeet in cheating, the boldest for 
 lying, the subtlest for coveting and getting 
 the world— if they can cunningly defraud, un- 
 dermine, cross and anger their neighbours, ye&, 
 and hinder them from the means of grace, the 
 
SIGHS FROM HELL. 
 
 787 
 
 Gospel of Christ — they glon- in it, take a pride 
 in it, and think them}M.'lvi>5i pretty well at vwm, 
 and t)ieir minds uri' .•wnncwhat quiet, In-in)? bv- 
 <faiU<d with sin. 
 
 I>ut, frit*nd, wlien thnu ha-st loMt thix lifr, 
 and dnxt brtfin to lift up thine eyi*s in hell, and 
 Hvv^t what thy sins liuve br«>ui;lit tlut* tu, and 
 not only M<t, hut that thou hy thy tiltliy Mins 
 didnt aiute otbern (devildike) tu fall into tin* 
 vttine condeDinatiun with the**, and that one of 
 the rea-sons fur their damnation wiw this, that 
 (hou didst h'ud them to the ouminissiun of 
 those wi<k>-.l prurtiff .s of titii* worhl and the 
 lU4t« then-of. then, oh that iwimelMNiy wouhl 
 »top th*m from eomin>», h-st tliey also eomo 
 into this phire of torment nml l>e ilamnetl na I 
 am ! How will it tonnent mc ! Ihilaam couhl 
 not to he ci>ntente<l to h«> d:unne<l himself, hut 
 also he mU't by \\ s wieke<ln«'s.s muse others to 
 iitumhie and fall. The seriben and i*hurise<>s 
 cnuld not be rontent to keep out of heaven 
 thonisidvej*, but they must iabour to keep out 
 
 others too. 'I 111 r. r..r.' (li.ir.i i, tin- "r,-utcr 
 
 damnation. 
 
 The «le«vivc(i i-aiiii.>t d.' rmn.iit (■> ii<> de- 
 ceived hims4-lf, but he must latxnir to dereive 
 others als4». The drunkard eannot I" 
 to go to hell for his sins, but he must • 
 eau.*(c others* to fall into the same furnace wiih 
 him. IJut l«Mik to yourselvt'-t, for here will be 
 damnation U|M)n damnation — damne«l for thy 
 own (<ins, and damne<| for thy b«'inp : ' ' 
 with others in their xins, and damnetl ' 
 guilty of ihi- damnation of others. ' 
 will the drunkanlsory for teailint; (h< 
 bourx into drunkenn<-?>a! liow will 
 ctou» perwiu howl for setting hi-s nn. .. ... 
 
 his friend, hiit brother, hiA children and rela- 
 
 tion« so wiekeil an example, by whirh ' ' ' 
 
 not ordy wron^eil his hwm sold, but 
 
 Snuls of others I I 
 
 other* to lie ; the - 
 
 the whoremonger ier» to whore. 
 
 Now all thcsic, w.... — '.t of the liL. • r' 
 will be guilty not only of their own dir 
 but of others. I ' " "' 
 
 art mueh bei-n tl)> 
 others that 1 suu i 
 nation of them ^ 
 
 nM their own damnation. .**<»me in<M. 
 bt fearitl) at the day of judgment will : - 
 to be the authon of deatroyini; whole nali 
 H>' ' do you think. lUtlaam ^> 
 
 hi' ■• to answer for .' H..w n 
 
 >J;»ii..ii.. t .' H .w many i' 
 hirc«J the soldten to m/ t 
 
 to I 
 
 I.I. 
 
 away JeHU«, and by that means atumblcd their 
 
 brethren to thin <Uy, and wa 
 
 bindini; them from l>elievinir ' < 
 
 and ' 
 
 nat: 
 
 How many |MHir 
 swer for, think you 
 prictila, how many aoula haN 
 
 m(>anji of -' -•- > -' 
 
 eorrupt <1 
 
 ter f 
 
 for : 
 
 they, ni.. 
 
 have wh.. 
 
 auNwer for. Ah, friend I I tell lh< 
 
 hiwt taken in hand to ]" ' ■ • 
 
 may l>e thou liant taken 
 
 tell what. \y V- 
 
 whole parish ■ 
 
 erying nut, Tliis \n ., 
 
 is along of thee ; t ■ ,. 
 
 truth, thou didst lead mi away willi 
 
 thuu wast afraid to tell us of ••••r '■■■- 
 
 abnuld not put meat fant 
 
 mouth. () < i; ■ ' ■ ,j 
 
 shouliLst Iw-gii 
 
 trr us thus I \ 
 
 till- Word ahr>' 
 
 us, and al»o teti u* t* 
 
 is the way uf (toil v !«• 
 
 doctrine; and waf>( lit 
 
 i , ::.i-...a .i:. i . ., . 
 
 Hcnd him to the l<>itn in nhirh I did 
 • I be th. 
 I to my !■ . , 
 
 I'* tu aji«»vr twf XluiU «ouU iUkI 
 
 < ih *en>l him, therefore, ami let him tell 
 
 tii.-i. iii.i li-^t'l'v nil! . I h. Ill !. .t •>.. V ,'..,.■ 1114 
 
 if thjr earriaicra or > 
 
 «..rl»- cooaider it n«"> 
 
 cry, "I pray H 
 
 thi) 
 
 Ihu pli 
 
788 
 
 BUNYAN'S COMPLETE WORKS. 
 
 If so, then I shall not only say to the blind 
 guides, Look you to yourselves and shut not 
 out others, no, but this doth reach unto all 
 those that do not only keep souls from heaven 
 by preaching and the like, but speaks forth the 
 doom of those that shall anyways be instru- 
 mental to hinder others from closing in with 
 Jesus Christ. Oh what red lines will those be 
 au-ainst all those rich, ungodly landlords that 
 80 keep under their poor tenants that they dare 
 not go out to hear the word, for fear their rent 
 shouli: be raised or they turned out of their 
 houses! What say est thou, landlord? Will 
 it not cut thy soul when thou slialt see that 
 thou couldst not be content to miss heaven 
 thyself, but thou must labour to hinder others 
 also? Will it not give thee an eternal wound 
 in thy heart, both at death and judgment, to 
 be accused of the ruin of thy neighbour's soul, 
 thy servant's soul, thy wife's soul, together 
 with the ruin of thine own? Think on this, 
 you drunken, proud, rich, and scornful land- 
 lords; think on this, mad-brained, blasphemous 
 husbands, that are against the godly and chaste 
 conversation of your wives; also you that hold 
 your servants so hard to it that you will not 
 spare them time to hear the word, unless it be 
 where and when your lusts let you. If you 
 love your own souls, your tenants' souls, your 
 wives' souls, your servants' souls, your chil- 
 dren's souls, if you would not cry, if you would 
 not howl, if you would not bear the burden of 
 the ruin of others for ever, then I beseech you, 
 consider this doleful story, and labour to avoid 
 the soul-killing torment that this poor wretch 
 groaneth under when he saith, " I pray thee 
 therefore that thou wouldst send him to my 
 father's house." 
 
 " For I have five brethren that he may tes- 
 tify " — -jiiark, that he may testify — " unto them, 
 lest they come into this place of torment." 
 
 These words have still something more in 
 them than I have yet observed from them ; 
 tiiere are one or two things more that I shall 
 ' briefly touch upon ; and therefore mark, he 
 saith, " That he may testify unto them," &c. 
 Murk, I pray you, and take notice of the word 
 testify. He doth not say. And let him go unto 
 them, or speak with or tell them such and such 
 things. No, but let him testify or affirm, it 
 constantly, in case any should oppose it. "Let 
 him testify unto them." It is the same word 
 the Scripture uses to set forth the vehemency 
 of Christ in his telling of his disciples of him 
 that should betray him. "And he testified, 
 saying, One of you shall betray me." And he 
 
 testified — that is, he spake it so as to lash ot 
 overcome any that should have said. It shall 
 not be. It is a word that signifies that in case 
 any should oppose the thing spoken of, yet 
 that the party speaking should still continue 
 constant in his saying. " And he commanded 
 them to preach and to testify that it is He that 
 was ordained of God to be the judge of quick 
 and dead." To testify — mark, that is to be 
 constant, irresistible, undaunted in case it 
 should be opposed and objected against. So 
 here let him testify to them, lest they come 
 into this place of torment 
 
 From whence observe that it is not an easy 
 matter to persuade them who are in their sins 
 alive in this world that they must and shall be 
 damned if they turn not and be converted to 
 God. " Let him testify to them ;" let him 
 speak confidently, though they frown upon 
 him or dislike his way of speaking. And how 
 is this truth verified and cleared by the car- 
 riage of almost all men now in the world to- 
 ward them that preach the Gospel, and show 
 their own miserable state plainly to them if 
 they close not with it ! If a man do but in- 
 deed labour to convince sinners of their sins 
 and lost condition by nature, though they must 
 be damned if they live and die in that condi- 
 tion, oh how angry are they at it ! Look how 
 he judges, say they ; hark how he condemns us ; 
 he tells us we must be damned if we live and 
 die in this state. We are offended at him, we 
 cannot abide to hear him or any such as he ; 
 we will believe none of them all, but go on in 
 the way we are going. " Forbear, why shouldst 
 thou be smitten?" said the ungodly king to 
 the prophet wdien he told him of his sins. 
 
 I say, tell the drunkard he must be damned 
 if he leaves not his drunkenness, the swearer, 
 liar, cheater, thief, covetous, railers, or any 
 ungodly persons, they must and shall lie in 
 hell for it if they die in this condition, they 
 will not believe you nor credit you. 
 
 Again. Tell others that there are many .n 
 hell that have lived and died in their condi- 
 tions, and so are they like to be if they convert 
 not to Jesus Christ and be found in him, or 
 that there are others that are more civil and 
 sober men, who, (although we know that their 
 civility will not save them,) if we do but tell 
 them i^lainly of the emptiness and unprofit- 
 ableness of that as to the saving of their souls, 
 and that God will not accej^t them nor love 
 them, notwithstanding these things, and that 
 if they intend to be saved they must be better 
 provided than with such righteousness as this 
 
SKiHS FIIOJJ HELL. 
 
 r89 
 
 i!.:i 
 
 they will either flinj? away and conu> to hear | also when jrou ai\ gon«, IcM you do cry in the 
 
 uo more, or eUe if ihey d«» eonio tlu-y wl" ' ' • — • ^ • 
 
 bring such prejudice with them in their hi 
 "that the wor " 1 hIuiII n.-t 
 
 it being mix- . . laitli, bir. 
 
 dice in ihcni (inu ii. ar it." Nay, ibi-ri- Mtil 
 w»me of thcni Ik* so full of anger that they will 
 break out and cull even thme that H]Mnik tin- 
 truth berrtii"*, yea, and kill them. And why 
 B<»? H«tauM' they tell them that if they live i 
 In their sinn, '" 
 turn and liv.' 
 holy and ju^t an-i 
 not wive them. N 
 
 plainly that unh-AH they have their Hin^ un<i 
 unrighteoUHuesjt ttMi, and clmw in witif a nakc«l 
 JoHU« Chrint, hi.H bUMxl and meritt, anti what 
 he hath done, and i^ now iloin-^' f<ir 
 they cannot be wivinl, and unh-?>> th. 
 the tieoh of the iktn of .Man ami drink 
 bl'MMl they have no life abi<ling in tlieui, t 
 pnivel pre7»ently and are ort"ende<l at it, (a»» ; 
 Jews were with (.'hri.sl for !«peuking t!" - 
 thing to them,) and (ling away tin i 
 their souls and all, by j 
 doi'trine of the Son of i " 
 
 thoUi:h they will lii.f 
 
 tV.-refnrr he that i-. a |i • 
 
 I. not only ti> tell them, but to t- hinih>ni hut ther will 
 
 V... ;ii, again and again, that their >kin». .. .i._i„,..t;,,n with " ■ 
 
 continue in them, will damn them and dm tw yvt u> • 
 
 duiir. 
 
 .Xu'.dn. 
 fr..i,, 
 h M ' 
 
 Inn- 
 
 then., ... ,:.. 
 
 c«ur<M«, arr lu nure • 
 
 lie in th.r 
 . 1 , .. ■;. op«T, of • 
 
 Mark. I pmy you, wh.. 
 
 that bclierrth nut u cuuU4;mu«.-U a1- 
 
 notion <'! 
 
 lieve in t .. 
 
 general day of ju ■ 
 
 many <>f ym 
 
 have J"'. 11 ». 
 
 un! 
 
 reni, 
 
 I say, hath not thi" U'-n X-- 
 
 fieal unto you from time t^ ■ 
 
 •tate i^ mi-, rable, that yet you 
 
 better, I . ' 
 
 th'Hi mu-' 
 
 in an <■■ 
 
 
 
 in 
 
 
 
 Th 
 
 
 
 IMtU 
 
 
 r, and i 
 
 aui . . 
 
 .,» 
 
 that >• • * 
 
 of grace 
 
 in 
 
 your ! 
 
 fidth in < 
 
 
 • 
 
 an\\ ha'. 
 
 
 
 think v.. 
 
 ur 
 
 
 Tou niAT 
 
 b«- 
 
 - 
 
 ift not. 
 
 iNin the |«ar1iM 
 
 M... ..-, .....tin \»- -■ -••■-d 
 ii aiv alive, in it* i 
 
r9o 
 
 BUN VAN'S COMPLETE WORKS. 
 
 he nuiy win upon them, and so they may be 
 kept from hence, from coming into this griev- 
 ous place of torment. Observe, again, that 
 there is a possibility of obtaining mercy, if 
 now, I say, now in this day of grace, we turn 
 from our sins to Jesus Christ; yea, it is more 
 than possible. And therefore, for thy encour- 
 agement, do thou know for certain that if thou 
 shall in this thy day accept of mercy upon 
 God's own terms, and close with him effect- 
 ually, God hath promised, yea, made many 
 promises, that thy soul shall be conducted 
 safe to gbry, and shall for certain escape all 
 the evil that I have told thee of; ay, and 
 mai:y more that I can imagine. Do but 
 search the Scriptures, and see how full of con- 
 solation they are to a poor soul that is minded 
 to close in with Jesus Christ. "He that 
 cometh to me," saith Christ, " I will in nowise 
 cast out." Though he be an old sinner, " I 
 will in nowise cast him out" — mark, "in no- 
 wise," though he be a great sinner. " I will 
 in nowise cast him out" if he comes to me. 
 Though he has slighted me never so many 
 times, and not regarded the welfare of his own 
 soul, yet let him now come to me, and not- 
 withstanding this, " I will in nowise cast him 
 out" nor throw away his soul. Again, saith 
 the apostle, " Now " — mark, now- — " is the ac- 
 cepted time, now is the day of salvation." 
 Now here is mercy in good store ; now God's 
 heart is open to sinners ; now he will make 
 you welcome; now he will receive anybody 
 if they do but come to Christ. " He that 
 Cometh to me," saith Christ, " I will in no- 
 wise cast out." And why? Because, "now 
 is the accepted time, now is the day of salva- 
 tion." As if the apostle had said. If you will 
 have mercy, have it now, receive it now, close 
 in with it now. 
 
 God hath a certain day to hold out his grace 
 to sinners; now is the time, now is the day. 
 It is true there is a day of damnation, but this 
 is a day of salvation. There is a day coming 
 wherein sinners " must cry to the mountains 
 to liill on them, to the hills to cover them 
 from the wrath of God ;" but now, now is the 
 day in which he doth hold out his grace. 
 There is a day coming in which you will not 
 be admitted to have the privilege of one drop 
 of water to cool your tongue, if now, I say, if 
 now you slight his grace and goodness which 
 he holds out to you. Ah, friends, consider 
 there are now hopes of mercy, but then there 
 will not; now Christ holds forth mercy unto 
 you. but then he will not. Now there are his 
 
 servants that do beseech you to accept of his 
 grace, but if thou lose the opportunity that is 
 put into thine hand, thou thyself mayest be- 
 seech hereafter and no mercy be given thee. 
 "And he cried and said. Father Abraham, 
 have mercy on me, and send Lazarus, that he 
 may dip the tip of his finger in water, and 
 cool my tongue," and there was none given. 
 Therefore let it never be said of thee, as it 
 will be said of some, " Why is there a price 
 put into the hand of a fool, seeing he hath no 
 heart to it," seeing he hath no heart to make 
 a good use of it ? Consider therefore with thy- 
 self, and say, It is better going to heaven than 
 hell ; it is better to be saved than damned; it 
 is better to be with saints than with damned 
 souls ; and to go to God is better than to go 
 to the devil. 
 
 Therefore " seek the Lord while he may be 
 found, and call upon him while he is near," 
 lest in thy trouble he leave thee to thyself, and 
 say unto thee plainly, " Where I am thither ye 
 cannot come." 
 
 Oh, if they that are in hell might but now 
 again have one such invitation as this, how 
 would they leap for joy! I have thought 
 sometimes, Should God send but one of his 
 ministers to the damned in hell, and give him 
 commission to preach the free love of God in 
 Christ extended to him and held out to them, 
 if now while it is proffered to them they will 
 accept of his kindness, oh how welcome would 
 they make this news and close in wdth it on 
 any terms ! 
 
 Certainly they w'ould say, We will accept of 
 grace on any terms in the world, and thank 
 you too, though it cost life and limbs to boot ; 
 we will spare no cost nor charge if mercy may 
 be had. But, poor souls ! while they live here 
 they will not part from sin, with hell-bred, 
 devilish sin; no, they will rather lose their 
 souls than lose their filthy sins. 
 
 But, friend, thou wilt change thy note before 
 it be long, and cry, O simple wretch that I am, 
 that I should damn my soul by sin ! It is true, 
 I have had the Gospel preached to me, and 
 have been invited in ; I have been preached to 
 and have been warned of this ; but " how have 
 I hated instruction, and mine heart despised 
 reproof! I have not obeyed the voice of my 
 teachers, nor inclined mine ear to them that 
 instructed me." 
 
 Oh therefore, I say, poor soul ! is there hope? 
 Then lay thine hand upon thy mouth and kiss 
 the dust, and close in with the Lord Jesua 
 Christ, and make much of his glorious mercy. 
 
SIGHS FROM HELL. 
 
 r9i 
 
 and invite- al'to thy coinpuiiiuiut to clue«e iu with ' 
 the suiiic Lord Jt-sus Christ, It-st one of you do , 
 go to hell boforehund, uiid expect with grief i 
 of heart yiiur coiiiimnioii.H to come uftt-r ; und 
 in the iiieuii time, witli anguish of heurt, do 
 Bif^h and say, Oh jteiul him to my compuitiomt, 
 and let liiiii testify to theui, le/*t they uIjw* come 
 into this |>hu'e i>f torment. 
 
 Now, then. frt>m what huth been wiid there 
 might many things be Hpoken by wuy of luw 
 tnd apfdication, but I Hhall be very brief, and 
 but toueh some things, and so wind up. 
 
 And, first, I shall begin witit the sad con- 
 dition of th«»se that die out of I'hri-l, and 
 Hpeak somewhat t«> tliat. 
 
 Secondly, t<i the latter end of the parable, 
 which moro evidently conceriM the Scripture, i 
 and speak somewhat to that. ' 
 
 1. Therefore you see that the first part of 
 the parable contains a sad declaration of the 
 Htate of one living and dying i»ut of Christ — 
 how that they lose heaven fi>r hell, (JikI for the 
 ilevil, light for dark m-^^s, joy for sorrow. i 
 
 1. Wovi that they have not »o much tut the ' 
 II iknt comfort from (iod who, in the time they . 
 lie here below, neglect coming to him for \ 
 mercy; not so much a-s one droj» of coUl 
 water. 
 
 3. That such souls will refn-nt of their folly 
 when repentanci' will do them uo good or when 
 ^ey HhiUI Itc puMt recovery. 
 
 t. That all the couifortu much souls arc like ' 
 
 :iavc they have in this world. I 
 
 o. Tiiut all their groaniii. 
 niovf«»>x| to mitigate in '. 
 h.> •' that is I lor tiie 
 
 tr.i ^ iL-y have <. 1 agaiti-t 
 
 him. 
 
 6. That their sad state is irrcrocablc, i-i 
 they must never— mark, never— come out of I 
 that eoihlition. 
 
 7. rii> ir dt-sircfl will not be hearU for tiicir 
 un.'"i'v li. u :.'■ 'Urs, 
 
 I'ruui ti;. >• things*, then, I pray \<.u <..iim.I. r 
 the «tate of those that die out o: 
 yea, I s^iy, consider their ml-M'r.iKK -wn. , 
 think than with thvself. Well, if I n<; 
 
 will these be to ue when the Lord nhall a«?pa. 
 rate soul and body asunder, and lo 
 
 the grave, the other to hell, and 
 
 final MMiteuco of tlvjuui tuin 
 I nj-on njfT 
 
 vail 
 
 thi- tine 
 tliev \\\\. 
 
 ul 
 
 stall 
 
 itiv . 
 
 yea, just at the du(ir«, when 
 ix' •' the wlip, and leave thtv iu 
 the Hiids and in the brambU-M for ail thai thuc 
 hast done. 
 
 2. .\iid, th<<r<*r»rf>. l« prrr»mi lltf« thr dUmsl 
 think (> ' ^c 
 
 ■I-. my li: ,«j 
 
 do me at the day of >\ 
 
 ., . .it? Will my sins Jo m- 
 
 Will they bo able to help nM> wh 
 fetch my hut breath? Wl. ,» 
 
 profits do me? And whu* ur 
 
 vanities do w :,^ 
 
 nay? What . .«. 
 
 jeitters, jeerern, Uarx, drunkard*, ami all my 
 wantons »|o mo? Will li. v i.. •. »,. ..,»^ ^\^f 
 pains of hell? Will ti irn the 
 
 hand of (mkI from inllKunj.^ m- .^-er 
 
 U|Min me? Nay, will thry not i.r 
 
 ( tisl to show me n :ii 
 
 fort, but rather t' .ar 
 
 iintte^t place of hell, where i may swim id Art 
 and brimstone? 
 
 8. Consider thus with thyself, ' « 
 
 glad to have all, ev. - ■' —• ur 
 
 in lurainst me to «! 
 
 ,p 
 
 i as they wef« into Ncbuchadoexiar's Aery 
 i i< I nace T 
 4. C\>iijiider thua. Would I b« ftlad to have 
 
 • •It Irr- 
 If ll 
 
 > u.\'»\i Wli.it! shall I hsM: 
 a long he.ivi-n t'>>r SJhall I buy 
 
 the pleA"»ure?« of tM" m.-hi .u -.1 dear a m^- ■- 
 to lose my soul for obtaining of tlxiii .' .'^ 
 I 
 
 4r. I'Ui ii» t will ci« 
 
792 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Mark, il i? for ever, for ever. It is into 
 eTerlasting damnation, eternal destruction, 
 eternal wrath and displeasure from God, 
 eternal gnavvings of conscience, eternal con- 
 tinuance with devils. 
 
 Oh consider, it may be the thought of seeing 
 the devil doth now make thine hair to stand 
 right up on thine head. Oh but this, to be 
 damned, to be among all the devils, and that 
 not only for a time, as I said before, but for 
 ever, to all eternity ! 
 
 This is so wonderfully miserable, ever mis- 
 erable, that no tongue of mau, no nor of an- 
 gels, is i\>'.]ii to express it. 
 
 5. Ci.n^'Mer much with thyself. Not only my 
 sins against the law will be laid to my charge, 
 but also the sins I have committed in slight- 
 ing the Gospel, the glorious Gospel ; these also 
 must come with a voice against me; as thus: 
 Nay, he is worthy to be damned, for he re- 
 jected the Gospel, he slighted the free grace 
 of God tendered in the Gospel. How many 
 times wast thou (damned wretch!) invited, 
 entreated, beseeched to come to Christ, to ac- 
 cept of mercy, that thou mightest have heaven, 
 thy sins pardoned, thy soul saved, thy body 
 and soul glorified, and all this for nothing but 
 the acceptance, and through faith forsaking 
 those imps of Satan which by their embrace- 
 ments have drawn thee down toward the gulf 
 of God's eternal displeasure ! 
 
 How often didst thou read the promises, yea, 
 the free promises, of the common salvation! 
 How oft didst thou read the sweet counsels 
 and admonitions of the Gospel to accept of 
 the grace of God ! But thou wouldst not, thou 
 regardedst it not, thou didst slight all. 
 
 Secondly. As I would have thee consider 
 the sad and woeful state of those that die out 
 of Christ and are past all recovery, so would I 
 have thee consider the many mercies and privi- 
 leges thou enjoyest above some (peradventure) 
 of thy companions that are departed to their 
 proper place. 
 
 As — 1. Consider, thou hast still the tliread 
 of thy life lengthened, which for thy sins 
 might seven years ago or more have been cut 
 asunder and thou have droj)ped down among 
 the flames. 
 
 2. Consider, the terms of reconciliation by 
 faith in Clirist ani st.U proffered unto thee, 
 and thou invited, yea, entreated, to accept of 
 them. 
 
 3. Consider, the terms of reconciliation are 
 but (bear with me though I say but) only to 
 believe in Jesus Christ with faith that purifies 
 
 the heart, and enables thy soul to feed on him 
 effectually, and be saved from this sad state. 
 
 4. Consider, the time of thy de};arture is at 
 hand, and the time is uncertain, and also that, 
 for aught thou knowest, the day of grace may 
 be past to thee before thou diest, not lasting 
 so long as the uncertain life in this world. 
 And if so, then know for certain that thou art 
 as sure to be damned as if thou wast in hell 
 already, if thou convert not in the mean Avhile, 
 
 5. Consider, it may be some of thy frienda 
 are giving all diligence to make their calling 
 and election sure, being resolved for heaven, 
 and thou thyself endeavourest as fast to make 
 sure of hell, as if resolved to have it; and to- 
 gether with this consider how it will grieve 
 thee that while thou wast making sure of hell 
 thy friends were making sure of heaven. But 
 more of this by and by. 
 
 6. Consider, what a sad reflection this will 
 have on thy soul to see thy friends in heaven 
 and thyself in hell; thy father in heaven and 
 thou in hell ; thy mother in heaven and thou 
 in hell; thy brother, thy sister, thy children 
 in heaven and thou in hell. As Christ said to 
 the Jews of their relations according to the 
 flesh, so may I say to thee concerning thy 
 friends, "There shall be weeping, and wailing, 
 and gnashing of teeth" when you shall see 
 your fathers and mothers, brethren and sisters, 
 husbands and wives, children and kinsfolk, 
 with your friends and neighbours, in the king- 
 dom of heaven, and thou thyself thrust out. 
 
 But again, because I would not only tell 
 thee of the damnable state of those that die 
 out of Christ, but also persuade thee to take 
 hold of life and go to heaven, take notice of 
 these following things : 
 
 1. Consider, that whatever thou canst do as 
 to thy acceptance with God is not worth the 
 dirt of thy shoes, but is all as filthy rags. 
 
 2. Consider, that all the conditions of the 
 new covenant (as to salvation) are and have 
 been completely fulfilled by the Lord JesiLS 
 Christ, and that for sinners. 
 
 3. Consider, that the Lord calls to thee for 
 to receive whatsoever Christ hath done^ and 
 that on free cost. Rev. xxii. 17. 
 
 4. Consider, that thou canst not honour 
 God more than to close in with his proffers of 
 grace, mercy, and pardon of sin. Rom. iv. 
 
 Again, that which will add to all the rest, 
 thou shalt have the very mercy of God, the 
 blood of Christ, the preachers of the word, to 
 gether with every sermon, all the promises 
 invitations, exhortations, and all the counsels 
 
SIGHS FROM HELL. 
 
 and threatoi»in<^ of the blt-s-sed word of Got! — 
 thou shall luive all thy thoughts, words, aiul 
 actions, together with all thy food, thy niiinent, 
 thy sleep, thy good-*, and alno all hours, d.r 
 weeks, montlls, and years, togetlier with wi 
 soever el>e (kkI hath given thee — I 
 abuse of all these shall eonu* up in ju 
 against thy soul, for Inwl will re«-kon with lln-e 
 for every thing, whether it be gtMj<l i.r ImI 
 Eccles. xii. 14. 
 
 5. Nay, further, it is so unreiLMtnabli- .i iwin;^ 
 for a sinner to refuse the CJospel that the very 
 devils tlu'Mi.nelvest will eonie in again.-<t 
 
 well as Snlonj, that danwu-d crew. .M 
 they, I say, come in against thee, and sjiy, i> 
 thou simple man! O vile wretch! that hud 
 not so mucli care of thy soul, thy precious s<iul, 
 aa tho beiut hath of itM young or the dog of 
 the very boue that lieth before him ! Wiw thy 
 •oul worth so mucii, and didst thou so little 
 regard it? Were the thuiiderclaiw of the law 
 so terrible, and diilst tliwu so sli;;ht them? 
 B«»id»'s, was the (t«»^pel so freely, so fntjuently, 
 »o fully tendered to thee, and yet hast thou re- 
 jected all these things? 
 
 Hast thou valued sin at a higher rate than 
 thy soul — than (hhI, Christ, ai 
 and communion with them in et> 
 neiw and ^'lory ? Wast t!\<>u n-.t (••!<1 ••! hiil- 
 fire, tho^c intolerable tlanies? l>i.i>t thou never 
 hear of those intolerable roarings of the damned 
 one;* that are therein? Ditlst thou never hear 
 or read that doleful saying in the IGth of Luke, 
 how 
 
 I siiy, may liie very devii", Uiioj; r<M 
 with thee into the burning furnace oi : 
 brimstone, though not for sins of so high a na- 
 ture aA thine, trembling say, Ob that Christ 
 had rlied for devils as he «lii-«l for men ! Ami, 
 Oh • ! iH'en pr. 
 
 as r. How »• 
 
 labounti to have closetl in with it! 1 
 be to us, for we might never have it pr 
 no, not in tho least, thougii we would have 
 been glad of it ! Ftut you. you have it pr •' - ' 
 preached, and proclaimed unto you. I'l 
 4. i 'U have I 
 
 goe< : pt of i», 
 
 •implr t'iM)H ! 
 
 vengeaiKi', In 
 
 and had no heart at till to do it ! 
 
 6. May not the mcasengrri of . 
 also come in with a shrill and ' 
 agii: 
 
 V 
 
 7U9 
 
 one, how often ha.-- 
 this day! Did not ^ 
 thine carw. br the truur 
 
 vaiion ? 
 
 1..v,.l fl.. 
 
 Did we 
 
 run, Titir, 
 
 might h:r 
 
 (though now a 
 
 turo our goo.1.. nur II. I 
 
 did we not even kill out 
 
 entr. 
 
 ' 'ui ! wli- I 
 
 :iHt thy w; . ....;h 
 
 of this judgment, wiving, "Oh how hare I 
 hated instruction, and It ' -' > - », . 
 
 spisc<l repr<M»f ! (fnrind< .| 
 
 brof - 
 gladnnw 
 ing, O thoi. -,,., 
 met with thoo ! 
 
 ruin, terror, ai. 
 
 will I 
 
 to t! 
 
 O! 
 
 ami 
 
 to hear 
 
 to be ii 
 
 How n 
 
 .... .r,l f' 
 
 Umu I* 
 
 '.mm hmkrru le 
 
BUNYAN'S COMPLETE WOEKS. 
 
 the sentence is passed upon thy 
 
 794 
 
 oell, when 
 
 BOUl. 
 
 Oh how wilt thou sigh and groan ! How 
 willingly wouldst thou hide thyself and run 
 away from justice ! But, alas ! as it is with 
 them that are on the ladder ready to be exe- 
 cuted, so it will be with thee. They would 
 fain run away, but there are many halbert- 
 men to stay them ; and so the angels of God 
 will beset thee round, I say round on every 
 side, so that thou mayest indeed look, but run 
 thou canst not. Thou mayest wish thyself 
 under some rock or mountain, but how to get 
 under thou knowest not. 
 
 Oh how unwilling wilt thou be to let thy 
 father go to heaven without thee ! thy mother 
 or friends, &c., go to heaven without thee! 
 How willingly wouldst thou hang on them and 
 not let them go ! O father ! cannot you help 
 me? Mother, cannot you do me some good? 
 Oh how loth am I to burn and fry in hell while 
 you are singing in heaven! But, alas! the 
 father, mother, or friends reject them, slight 
 them, and turn their backs upon them, saying, 
 You would have none of heaven in your life- 
 time, theref(jre you shall have none of it now ; 
 you slighted our counsels then, and we slight 
 your tears, cries, and condition now. What 
 sayest thou, sinner? Will not this persuade 
 thine heart, or make thee bethink thyself? 
 This is now before thou fall into that dreadful 
 place, that fiery furnace. But oh consider 
 how dreadful the place itself, the devils them- 
 selves, the fire itself will be ! And this at the 
 end of all — here thou must lie for ever ! here 
 tliou must fry for ever and for ever ! This 
 will be more to thee than any man with tongue 
 can express or with pen can Avrite. There is 
 none that can, I say, by the ten thousandth 
 part discover the state and condition of such a 
 soul. 
 
 I shall conclude this, then, with a few con- 
 siderations of encouragement. 
 
 1. Consider, (for I would fain have thee 
 come in, sinner,) that there is a way made 
 by Jesus Christ for them that are under 
 the curse of God to come to this comfort- 
 able and blessed state of Lazarus I was 
 speaking of. 
 
 2. Consider, what pains Christ Jesus took 
 for the ransoming of thy soul from all the 
 curses, thunderclaps, and tempests of the law, 
 from all the intolerable flames of hell, from 
 that soul-sinking appearance of thy person 
 (on the left hand) before the judgment-seat 
 of Christ Jesus, from everlasting fellowship 
 
 with innumerable companies of yelling and 
 soul-amazing devils — I say, consider what 
 pains the Lord Jesus Christ took in bringing 
 in redemption for sinners from these things. 
 
 In that "though he was rich-, yet he be 
 came poor, that thou, through his poverty^ 
 might be made rich." He laid aside his 
 glory (John vii.) " and became a servant." 
 Phil. ii. He left the company of angels and 
 encountered with the devil. Luke iv. He left 
 heaven's ease for a time to lie upon hard 
 mountains. John viii. In a word, he became 
 poorer than those that go with flail and rake^ 
 yea, than the very birds or foxes, and all to 
 do thee good. Besides, consider a little of 
 those unspeakable and intolerable slightings 
 and rejections and the manifold abuses that 
 came from men upon him — how he was falsely 
 accused, being a sweet, harmless, and unde- 
 filed lamb ; how he was undervalued, so that 
 a murderer was counted less worthy of con- 
 demnation than he ; besides, how they mock 
 him, spit on him, beat him over the head with 
 staves, and the hair plucked from his cheeks: 
 " I gave my back to the smiters, (saith he,) and 
 my cheeks to them that plucked off the hair ; 
 I hid not my face from shame and spitting " — 
 his head crowned with thorns, his hands 
 pierced with nails, and his side with a spear; 
 together with how they used him, scourged 
 him, and so miserably misusing him that they 
 had even spent him in a great measure before 
 they did crucify him, insomuch that there was 
 another fain to carry his cross. 
 
 Again, not only this, but lay to heart a little 
 what he received from God his dear Father, 
 though he was his dear and tender Son : first, 
 in that he did deal with him as the greatest 
 sinner and rebel in the world, for he laid the 
 sins of thousands, and ten thousands, and 
 thousands of thousands of sinners to his 
 charge, (Isa. liii.,) and caused him to drink 
 the terrible cup that was due to them all; 
 and not only so, but did delight in so doing : 
 " For it pleased the Lord to bruise him." 
 God dealt indeed with his Son as Abraham 
 would have dealt with Isaac ; ay, and more 
 terribly by ten thousand parts, for he did not 
 only tear his body like a lion, but made his 
 soul an offering for sin. And this was not 
 done feignedly, but really, (for justice called 
 for it, he standing in the room of sinners:) 
 witness that horrible and unspeakable agony 
 that fell on him suddenly in the garden, as if 
 all the vials of God's unspeakable scalding 
 vengeance had been cast upon him all at 
 
SIGHS FROM HELL. 
 
 Tys 
 
 once, and all the devils \i\ hell had brukeii 
 Ifxwe tVoin thfnce at once to destroy hiiu, and 
 that fur ever ; insomuch that the very patigM 
 of death seized ui>ou him in the sauie hour ; 
 for, satth he, " My soul w exeeeding sorrowful 
 and amazed, even unto death." 
 
 Witiies-s also that strange kind of sweat 
 that trickle<l down his mottt bli-^ed face, 
 wheie it is said. And he •♦wtut, nn it «ir«-, 
 gr?at drL.|« or dodders of hliMnl, tritklin;; 
 down to the ground. U Ix>rd Je!«usl wiiat a 
 load didst thou carry ! what a burden tlidst thou 
 bear of the sins of the world and the wrath 
 of Cio<l : 1) thou that did'^t not only bleeU at 
 nose and mouth with the |>riv<ure that lay 
 U|>on thee, but thuu wiLtt to |>ri •i.«i-d, so loaded 
 tliat the pure blo<Nl gu.»hed through the tlesh and 
 skin, and so ran trickling down to the ground ! 
 " And his sweat was as it were great dro{w of 
 blood, trickling or falling down to the ground." 
 Canst thou read this, U thou wicked sinner! 
 and yet go on in sin? Canst thou think of 
 this, and defer repentance one hour longer? 
 <) heart of flint, yea, harder! (J uiiserablo 
 wretch ! what place in hell will be hot enough 
 for thee to have thy soul put into if thou shalt 
 pcn^ist or go on still to add init{uity to iniquity ? 
 
 rK->i.l.-7*, his soul went down to hell (Ps. 
 xvi. lU; .\cts ii. 31) and his biMiy to the bars 
 of the grave; and had hell, death, or the 
 grave been strong enough to hold him, then 
 he had sutTered the vengeance of eternal firu 
 to all eternity. But, O blesMCil Je«us ! how 
 didst thou dincover thy love to man in thy 
 tlius sutlVrifx/' and, () CiiHi the Father! how 
 ditlst tl ■ • the purity and exactnens 
 
 of thy j > that, though it was thine 
 
 only, holy, innocent, harmless, and undefded 
 Son Jesus that did take on him our nature 
 and represent our persons, answering for our 
 •ins instead of ourselves, thou didst so won- 
 derfully |Miur out thy wruth U|M>n him to the 
 making of him to crj" out, " My (.mhI, my iJod, 
 why ha^t thou forsaken me?" And, (> l»rd 
 Jesus! what a glorious conquest haat thou 
 niailc over the enemies of our souU, even 
 wrath, sin, death, hell, and devtU, in that 
 tiiou didst wring thyself from under the 
 power of them all! aii-i ii"t xnly lu^, hut ha^t 
 le<l thfm captive win 
 captive, and also ha^t 
 glorious and unspeakable 
 vjt bath not seen, nor ear h. ... .. 
 
 it entered into the heart of man to (< 
 
 and al' ' ■ them soiue KU*^'>\>t\ 
 
 thereof i - . int. 
 
 And now, sinner, together with this, con- 
 sider — 
 
 Fourthly. That though Jeaua Clirist hath 
 done all theiie things for s.'ni ' ,il 
 
 makes it his whole work an<. ;y 
 
 how he I 
 
 ing <.f I: u 
 
 tliiM olttaineti lor sinners bjr Uiia iweei Jflatia. 
 He hilxiurv, I say, 
 
 1. To keep Uieo ignorant of tkjr state by na- 
 ture. 
 
 2. Jo harden thy heart against lite ways of 
 God. 
 
 3. To inflame thy heart with lore to sin and 
 the ways of dark newt. 
 
 And, 4. To get ihec to e>.iilitMi<- In n in l'.,r 
 that is the way, he knon 
 
 partaker with him of t' „ 
 
 the same that he hims«-l: .r 
 
 with the rest of the wi« k-l wutld, l») ri.ason 
 of sin. I^»ok to it, theref'-rf. 
 
 But now, in the n<-x- 
 
 •if en- 
 
 couragement to you th ^ 
 
 f ti.e 
 
 Lord. 
 
 
 1. Consider what a 1 
 
 >.<">• .ti\ iti 
 
 that hast gotten the I.. 
 
 l.ord Jcsaa 
 
 into thy soul. 1 But \h 
 
 I 
 
 say, how "nfiv h«»w «ur. 
 
 '*. 
 
 For wh< • 
 
 '.'* 
 
 heaven: v. 
 
 '\ 
 
 go to (iod ; when others go to 
 
 
 must be act at lilx-r'^ ■ 
 
 ••..•, 
 
 when othem must r 
 
 ; heart, tlioa 
 
 shui' 
 
 
 11. 
 
 !l (hy well. 
 
 sptiit u: 
 
 •^%, 
 
 and the 
 
 stead of the dreadlul 
 lions of tiie law ; <>>■- > 
 instead of a fiery s 
 3. Ixt disMduti' 
 do lhe«* no harm ; 
 out 
 
 of enemies !•> an 
 
 true, loving, and Iav. 
 
 reproach and contempt int> 
 and eternal glory; for ' 
 thee with hi* •tint; nor ' 
 
 'I 
 to 
 tn 
 
 and relation*, yet ii wih £< 
 
7J)G 
 
 BUNYAN'S COMPLETE WORKS. 
 
 However it goes with the wicked, yet I know 
 -mark, yet I know, saith he— that it shall go 
 well with them that fear the Lord, that fear 
 before him. 
 
 And therefore let this, in the first place, 
 cause thee cheerfully to exercise thy patience 
 under all tlie calauiities, crosses, troubles and 
 afllictions that may come upon thee, and by 
 patient continuance in well-doing to commit 
 both thyself and thine affairs and actions into 
 the hands of God through Jesus Christ, as to a 
 faithful Creator, who is true to bis vford^ and 
 lo^eth to give unto thee whatsoever he hath 
 promised to thee. 
 
 And therefore to encourage thee, while tliou 
 art here, with comfort to hold on for all thy 
 crosses in this thy journey, be much in consid- 
 ering the place that thou must go into so soon 
 as dissolution comes. 
 
 It must be into heaven, to God the Judge 
 of all, to an innumerable company of angels, 
 to the spirits of just men made perfect, to the 
 general assembly and Church of the first-born 
 whose names are written in heaven, and to 
 Jesus, (to the Redeemer,) who is the mediator 
 of the new covenant, and to the blood of 
 sprinkling, that speaks better things for thee 
 than Abel's did for Cain. 
 
 Consider, that when the time of the dead 
 that they shall be raised is come, then shall 
 thy body be raised out of the grave and be 
 glorified, and be made like to Jesus Christ. 
 Phil. iii. 21. excellent condition ! 
 
 When Jesus Christ shall sit on the throne 
 of his glory, you shall also sit with him, even 
 when he shall sit on the throne of his glory. 
 Oh, will not this be glorious, that when thou- 
 sands and thousands of thousands shall be 
 arraigned before the judgment-seat of Christ, 
 then for them to sit with him upon the throne, 
 together witli him to pass the sentence upon 
 the ungodly ? Will it not be glorious to enjoy 
 those things that eye hath not seen nor ear 
 heard, neither hath entered into the heart of 
 man to conceive? 
 
 Will it not be glorious to have this sentence, 
 "Come, ye blessed of my Father, inherit the 
 kingdom prepared for you before the founda- 
 tion of the world ?" Will it not be glorious to 
 enter then with the angels and saints into that 
 glorious kingdom ? Will it not be glorious for 
 thee to be in glory with them, while others are 
 in unutterable torments? Oh then how will it 
 comfort thee to see thou hast not lost that 
 glory, to think that the devil hath not got thy 
 soul, that thy soul should be saved, and that 
 
 not from a little, but a great, exceeding dan- 
 ger — not with a little, but a great salvation 1 
 Oh therefore let the saints be joyful in glory, 
 let them triumph over all their enemies. Let 
 them begin to sing heaven upon earth, triumph 
 before they come to glory, even when they are 
 in the midst of their enemies ; " for this hon- 
 our shall all his saints have." 
 
 Ver. 29. Abraham said tinto him, They ham . 
 
 Moses and- the prophets ; let them hear them. 
 
 In the verse foregoing you see there is a dis- 
 covery of the lamentable state of the poor soul 
 that dies out of Christ and the sjjecial favour 
 of God, and also how little the glorious God 
 of heaven doth regard and take notice of their 
 most miserable condition. 
 
 Now, in this verse he doth magnify the 
 words which were spoken to the people by the 
 prophets and ajjostles. " They have Moses and 
 the prophets ; let them hear them." As if he 
 should say. Thou askest me that I should send 
 Lazarus back again into the world to preach 
 to them that live there, that they might escape 
 that doleful place that thou art in. What 
 needs that? Have they not Moses and the 
 prophets? Have they not had my ministers 
 and servants sent unto them and coming as 
 from me ? I sent Enoch and Noah, Moses and 
 Samuel ; I sent David, Isaiah, Jeremiah, Eze- 
 kiel, Daniel, Hosea, and the rest of the proph- 
 ets, together with Peter, Paul, John, Matthew, 
 James, Jude, with the rest. "Let them hear 
 them." What they have spoken by divine in- 
 spiration I will own, whether it be for the dam- 
 nation of those that reject or the saving of 
 them that receive their doctrine. And there- 
 fore what need have they that one should be 
 sent unto them in another way? " They have 
 Moses and the prophets; let them hear them;" 
 let them receive their word, close in with the 
 doctrine declared by them. I shall not at this 
 time speak anything to that word Abraham, 
 having touched upon it already, but shall tell 
 you what is to be understood by these words, 
 "They have Moses and the prophets; let them 
 hear them." The things that I shall observe 
 from hence are these : 1. That the Scriptures 
 spoken by the holy men of God are a sufiicient 
 rule to instruct to salvation them that do as- 
 suredly believe and close in with what they hold 
 forth. "They have Moses and the prophets; 
 let them hear them." That is, if they would 
 escape that doleful place, and be saved indeed 
 from the intolerable pains of hell-fire, as they 
 desire, they have that which is sufficient to 
 
SIGHS FROM HELL. 
 
 r97 
 
 eounscl iheiu, "They have Musk-^ and the 
 propheUt;" let them be iiistrueteil by them, 
 "let them hour them." 2 Tim. iii. IG, 17. " For 
 all SiTipture is jjiven by iiKpirution of ( I 
 ami is pri)tital>le I'nr d<x-trine, lor rcpnM.i 
 correction, for iit.structioii in n 
 Why? "That the man of Cum! 
 feet, thuruugiily funiUhed to over)* gt»ixl 
 u-.rk." 
 
 Du but mark theso words: "All Scripture b 
 profitabie." All— take it where you will and 
 what place you will — all u jirnntabtt, Vm 
 what? "Thai the man of (mhI," or he that is 
 ImjuiiiI for lu'uven, would instruct uthcra in 
 thrir [•P'ljri'^s thither. 
 
 It li profitable tu inKtrtiet him in cuse he be 
 ignurant ; to reprove him in caitc he tninsgretut ; 
 t«> correct him if he hath neetl of it; to <• 
 linn him if he be wavering. It in |»rrifit;. 
 for doctrine, and all tiii.H in a very r 
 way, that the poor.noul nmy not only b- 
 but thoroughly furnished, not only to Home, 
 but to all, good works. And when I'aul would 
 counsel Timothy to stick close to tlie things 
 that are sound and sure, presently he puts him 
 upon the Scripture, Haying, "Thou hast from 
 A cliild known tlic S<iiplin 
 to make thee wi^o unto 
 faith which is in Christ Jesus." ihe .Scrip- 
 ture holds forth Gwl's mind and will, his love 
 and mercy towards man, and also the croa- 
 ture's carriage towanis him from first to last; 
 fto if (hou wouldnt know the love of God in 
 Christ to sin' - riptures, 
 
 for thi'V are ; 
 
 1st thou know 
 
 :ie heart? Thi;. 
 
 and sec what is written in them. (Uom. iii. 'J- 
 
 18; i. 29, 30, 31 ; Jer. xvii. 9; C ; 
 
 21 ; Kph. iv. 18, with many • 
 
 S- 
 
 per: 
 
 Uod neceAsary to laith an 
 
 hath but an honest heart 
 
 and ponder the several ti^ 
 
 *hem As to in<ttnm'i- in lii.i.. • h.-k- i-.n-.f ■ 
 
 alar for the furth<r d-ann;^' up of thi*. 
 
 And first, if wu come to the creation of 
 
 w.-rld. 
 
 liou know «>: 
 
 i ... a read lien. i. a:. . , - 
 
 them with Pti. xxxiii., at the 6th verso; aUo 
 Isa. Ixvi. 2; I'rov. viii. ' ' 
 
 Wniildnt thou know . .cm 
 
 any labour in making them, an we do in mak- 
 ing things? KeatI IV xxxiii. 2. 
 
 If thou wouUUt know wiu-tlur n>.. 
 
 ■rbl, read !:!«,<„»« 
 
 Woulditt thou L: .1 
 
 live lliere all hi* Um^ •>, „..( . « n 
 m. 38. 24. 
 
 If ■ 
 in I ;u 
 
 •«', • It 
 
 with : - : _ ■! 
 
 made man uprighl, but be batl> 
 many invenliouj<." 
 
 If thou wouldst know whether man waa fini 
 
 |>.iru il wuh 1 liiii. it. 14. 
 
 Wouldni thoii tn .w wh.'thfr Hod !.>-,k«l 
 up4.>n .\dam'x 
 sin or no? K .. . .. .... ... ' 
 
 compare it with Ueu. iii. 17. 
 
 VVoul.I • • ' 
 
 devil wli a 
 
 2, 3, 
 
 Wouldst thou know whether tha: 
 
 putcd to tu? Head Riim. v. 12, 13, H. 
 
 corn; '" ■' '■ ' 
 
 W 
 for \iiJt (tin .' 
 
 Wouldnt ti 
 fall on man, 
 him" «'..■■. |. 
 21, 
 
 r man wa. 
 
 •!lnriMmi so 
 
 ^\ 
 
798 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Would-^t thou know whether sin were suf- 
 ficient to draw God's love from his creatures? 
 Compare Jer. iii. 7 and Mic. vii. 18 with Rom. 
 V. 6. 7, 8. 
 
 \V<juhI.-st thou know whether God's love did 
 etill ubide towards his creatures for any thing 
 tlu-y could «lo to make him amends? Then 
 n-ad Di'Ut. xi. '>, 6, 7, 8. 
 
 WouhLst thou know how God could still love 
 bin cri-ature-s, and do his justice no wrong? 
 Head Itom. iii. 24, 2o, 26: "Being justified 
 freely by his grace, through the redemption 
 that ia in Christ Jesus, whom God hath set 
 forth to be a propitiation for sin, through faith 
 in his blood, to declare his righteousness for 
 the remission of sins that are past, through the 
 forbearance (»f God. To declare (I say) at this 
 time, his righteousness, that he might be just 
 and the justifier of him that believeth in 
 Jesus." That is, God having his justice satis- 
 fied in the blood, and righteousness, and death 
 of his own Son Jesus Christ for the sins of poor 
 sinners, he can now save them that come to 
 him, though never so great sinners, and do his 
 justice no wrong, because it hath bad a full 
 and complete satisfaction given it by that 
 blood. 
 
 Wouldst thou know who he was and what 
 he was that did out of his love die for sinners? 
 Then compare John iii. 17, 19; Rom. v. 8 with 
 l8«. ix. G. 
 
 Wouldst thou know wliethcr this Saviour 
 lia<l a body of Hesh and bones before the world 
 wiLs, or took it frf)m the Virgin Mar\-? Then 
 read Gal. iv. 4. 
 
 Wouldst thou know whether he did in that 
 body bear all our sins, and where? Then 
 rcail 1 Pet. ii. 4: "Who bore our sins in his 
 own body on the tree." 
 
 WoulcUt thou know whether he did rise 
 again aftorlu- was crucified witli the very same 
 body? Thon road Luke xxiv. 38, 39, 40, 41. 
 
 Woulilst thou know whether he did eat or 
 drink with his disciples after he rose out of the 
 grave? Then read Luke xxiv. 42; Acts x. 41. 
 If thou wouldst be persuaded of the truth 
 of this, that tiuit wvy body is now above the 
 clouds and stars, rea<l Acts i. 9, 10, 11 and 
 Luke xxiv. to the end. 
 
 If tJHiti wouldst know that the Quakers hold 
 an error that say the body of Christ is within 
 tlicni, consider tlie same Scripture. 
 
 Wouldst thou know what that Christ that 
 died for sinners is doing in that place whither 
 he ia gone? Then read Heb. vii. 24. 
 
 Wouldst thou know who shall have life by 
 
 him ? Read 1 Tim. i. 14, 15 and Rom. v. 6, 7 
 8, which say, Christ died for sinners, for the 
 ungodly. 
 
 ^VouIdst thou know whether they that live 
 and die in their sins shall go to heaven or not? 
 Then read 1 Cor. vi. 10 ; Rev. xxi. 8, 27, which 
 saith, " They shall have their part in the lake 
 that burns with iire and brimstone." 
 
 Wouldst thou know whether men's obe- 
 dience will obtain that Christ should die for 
 them or save them ? Then read Mark ii. 17 ; 
 Rom. V. 7. 
 
 Wouldst thou know whether righteousness, 
 justification, and sanctification do come through 
 the virtue of Christ's blood ? Compare Rom. 
 V. 9 with Heb. xii. 12. 
 
 Wouldst thou know whether a natural man 
 abstains from the outward act of sin against 
 the law merely by a principle of nature ? Then 
 compare well Rom. ii. 14 with Phil. iii. 6. 
 
 Wouldst thou know whether a man by na- 
 ture may know something of the invisible 
 things of God? Compare seriously Rom. i. 
 20, 31 with Rom. ii. 14, 15. 
 
 Wouldst thou know how far a man may go 
 in a profession of the Gospel and yet fall away? 
 Then read Heb. vi. 4, 5, 6 : " They may taste 
 the good word of God and the powers of the 
 world to come : they may taste the heavenly 
 gift and be partakers of the Holy Ghost," and 
 yet so fall as never to be recovered or renew^ed 
 again unto repentance. See also Luke xiii. 
 
 Wouldst thou know how hard it is to go to 
 heaven ? Read Matt. vii. 13, 14 ; Luke xiii. 24. 
 
 Wouldst thou know whether a man by na- 
 ture be a friend to God or an enemy? Then 
 read Rom. v. 11 ; Col. i. 21. 
 
 Wouldst thou know what or who they are 
 that shall go to heaven? Then read John iii. 
 3, 5, 7 and 2 Cor. v. 7. Also, wouldst thou 
 know what a sad thing it is for any to turn 
 their backs upon the Gospel of Jesus Christ? 
 Then read Heb. x. 28, 29 and Mark xvi. 16. 
 
 Wouldst thou know what is the wages of 
 sin ? Then read Rom. vi. 23. 
 
 Wouldst thou know- whither those do go 
 that die unconverted to the faith of Christ? 
 Then read Ps. ix. 17 and Isa. xiv. 9. 
 
 Reader, here might I spend many sheets of 
 paper, yea, I might upon this subject write » 
 very great book, but I shall now forbear, de 
 siring thee to be very conversant in the Scrip- 
 tures, "for they are they that will testify of 
 Jesus Christ." The Bereans were counted 
 noble upon this account : " These were nobler 
 than those of Thessalonica, in that tiiey re- 
 
SIGHS FROM HELL. 
 
 r99 
 
 ceivcd ihe word with all reatliiu'ss of miinl and 
 Bearclifd tlio Script iirt-s daily." But hoff let 
 Die give tluo one caution : tluit h, have a care 
 that thou do not sutisfy tliyself with » Imre 
 Hcarch of them, witliout n real application of 
 Him whom they tcsttify »)f to thy xoul, IcTtt, in- 
 stead of faring better for thy doing this work, 
 thou dost fare a great dt-al wnrsc, and thy v<m- 
 demnation he very much heightencti, in tliat 
 though thou did.Ht read ito often the nad ^XaW 
 of thoMc that die in Hin, an<l the gloriou.n entatc 
 of them that chwe in with Christ, yet thou thy- 
 self Hhoiddst he .such u fiMd an to lo!«e Jcmuh 
 Chri.st, notwithittanding thy hearing and read- 
 ing so picntit'ully of him. 
 
 "They have Miwes and the prophet/t ; let 
 tiiem hear them." 
 
 A« if he should ."my, What need have they 
 that one !«hould heHcnt to them from the dead? 
 Have they not M<»ses and the prt»phet."»? Hath 
 not Moses told them tin- danger of living in 
 8tn? Hath he not told them what a sad state 
 those i>er»f»ns are in that deceive themselvi's 
 with the deceit of their hearts, jyiying, they 
 shall have peace though they follow their sins, 
 in these wonls: "And when he heareth the 
 words of this curse, he blesseth himself in his 
 heart, saying, I shall have peace though I go 
 on or walk in the imagination of n»y heart, to 
 add drunkenness to thirst. The I^ird will not 
 spare lliat man, but then the anger of the 
 Lord and his jealousy shall snutke against 
 him, and all the cursest that are written in this 
 b<Mjk shall lie U|Min him; and the I<fird shall 
 bh»t out his name fron> under heaven." Again, 
 did not Moses write of the Saviour that was to 
 come aJ'tcrwards into the world? Nay, have 
 not all the prophetH from Samuel, with all 
 thoetethat follow after, prophesitMl and foretold 
 these things? Theref<»re what nee«l have they 
 that I should w«>rk such a miracle ajt to M>nd 
 one from the dea'l unto them? "They have 
 Moses and the pniphets; let them hear them." 
 
 FriMU whence ol>serve again that tio"! doth 
 hi>nour the writings of Mos<*s an<l the prophets 
 %A much, nay more, than if one ahould ri)M> 
 fr«>m the dead. "Shouhi not a people Mfk 
 unto their (nxl? What I seek for the living 
 among the d«-ad? To the law and to tlie t. -ali- 
 mony," isaiili (iod;) " if they s|Hak not ae- 
 conling to this word, it b Ini-ause there i» n«> 
 light in them." And let me tell you plainly, 
 I do believe that the devil knows thi« full well, 
 which nwiWts him lalxiur to U'get in !* ' " 
 of hi« •ii« ijiji's ami f>>llowen« light lli' 
 them, and doth pi-ntuadc them that even a 
 
 rmd 
 
 for A 
 
 II. 
 
 nili 
 
 motion from their own lM'guile<) I'onscience or 
 fn»m his own wickiMl spirit is to be olnerved 
 and obeyed before them. When the very 
 a{MMtle of Jeaus (1»rist, though he heard a 
 voice from the Kxeellent Glory, saying, "Thi* 
 Lh my lM>love<t .<«»n," Ac, yet, writing to the 
 -. he commeniU the writing of the 
 - iM'fore it, saying, " We have abo a 
 more sure wonl ol the pntphels, unto which 
 ye ilo well to take heetl." Now, if thou doubt- 
 est whether in that place he meant the Scrip- 
 ture«, the woriU of the proj ' * 
 but the next verse, where 
 certain ■ 
 " Know w 
 
 of the S-rijitures ol any private ii 
 For prophecy canie not in old tiiu' 
 of man, hut holy men of (iod spake as they 
 were movinl by the Holy <ih(Mtl." 
 
 And therefore what a sad thing is it for thoae 
 'that go about to dis<iwii ' ' I tell 
 
 you, however, they n\u.\ <vt, yet 
 
 when they conie into hell iliey will ^ee their 
 folly: "They have Moses and the prophetit; 
 let them hear them." 
 
 Further. Who are they that ar< - • ' • 
 
 and fro with the several win«ls of 
 have been broached in t: r 
 
 the ntost part, as have of 
 
 the .S-ripturi^? for the ground ol err<ir ton 
 Christ saith) is )M'cau.s4> they know them noL 
 And indeiil it is just with (mhI to give them 
 over to follow their own dark, blind consciencra, 
 to Ito leil into errors, that they might Ik> damned 
 in hell who did not l» ' * the thingii 
 
 containe*! in the S-ripf' • truth, that 
 
 they might 1k> sav. I can- 
 
 not well tell h«iw ■ .ing for 
 
 and on the Scriptures* side* •«"ly thin I con- 
 sider, a word i« enough to the wise, and there- 
 fore. I >«hall commit these things int4i the hands 
 of them that are of t mmI ; and as for the ri-^t, I 
 shall siiy to them, Kather than IJoil will «ave 
 them from hell with li Iv 
 
 wonl, if they had a th"M • xl 
 
 would dentroy them all; "for tlic t*cnpiuroa 
 cannot be broken." 
 
 Ver. 30. And he tni't. V ' '— .l&niAa«; 
 
 Am/ (/ one ttrnt unto I ' rfrtirf, iMtf 
 
 «ri7/ rrpent. 
 
 The ven»e before, mu know, an I r-H mti.U 
 wa» part of an answer to such r 
 
 ««»uU, for It is a vintlicaiion <»f t;- .re 
 
 of M<«M<M and thr propheU : " Thry h»re Uom* 
 and the propheU ; let thero h^'ar them." 
 
800 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Now this verse is an answer to what was 
 eaid in the former, and such an one as hath 
 in it a rejection of the former answer. " Nay, 
 father Abraham." Nay, saith he, do not say 
 8o, do not put them off with this; send one 
 from the dead, and there will be some hopes. 
 It is true, thou speakest of the Scripture, of 
 Moses and tlie prophets, and sayest, "let them 
 hi-ar tliem," but these things are not so well as 
 I could wi.'^h ; I had rather thou wouldst send 
 one from the dead. In these words, therefore, 
 "Nay, father Abraham," there is a repulse 
 given— Nay, let it not be so. Nay, I do not 
 like of that answer. Hear Moses and the proph- 
 ets. Nay. The same expression is used by 
 Christ. '" Think you that they upon whom the 
 tower of Siloam fell were sinners above others ? 
 I tcU you nay ; for except ye repent, ye shall 
 all likewise perish." So here, "Nay, father 
 Abraham," &c. By this word, Na}', therefore, 
 b signified a rejecting the first answer. 
 
 Now observe, I pray you, the reason why he 
 gays nay is, because God doth put over all those 
 that would be saved to observe and receive the 
 truth contained in Scripture, and believe that, 
 to have a high esteem of them, and to love and 
 search them; as Christ saith, "Search the 
 Scriptures, for they are they which testify of 
 me." But the damned says. Nay, as if he had 
 said. This is the thing : to be short, my brethren 
 are unbelievers, and do not regard the w^ord of 
 God. I know it by myself; for Avhen I was in 
 the world it was so with me; many a good 
 sermon did I hear ; many a time was I admon- 
 ished, desired, entreated, beseeched, threatened, 
 forewarned of what I now suffer ; but, alas ! I 
 was ignorant, self-conceited, surly, obstinate, 
 and rebellious. Many a time the preachers 
 told me hell would be my portion, the devil 
 would wreak his malice on me, God would 
 pour on me his sore displeasure; but he had 
 as pood have preached to the stock, to the post, 
 to the stones I trod on ; his words rang in mine 
 cars, but I kept them from mine heart. I re- 
 member he alleged many a Scripture, but those 
 I valued not; The Scriptures, thought I, what 
 arc they ? A dead letter, a little ink and paper, 
 of three or four shillings' price. Alas! what 
 is the Scripture? Give me a ballad, a news- 
 book, George on horseback or Bevis of South- 
 ampton. Give me some book that teaches 
 curious arts, that tells of old fables ; but for 
 the Holy Scriptures, I cared not. And as it was 
 with me then, so it is with my brethren now ; 
 we were all in one spirit, loved all the same 
 sins, slighted all the same counsels, promises. 
 
 encouragements, and threatenings of the Scrip- 
 ture ; they are still as I left them — still in un- 
 belief, still provoking God, and rejecting good 
 counsel ; so hardened in their ways, so bent to 
 follow sin, that let the Scriptures be showed to 
 them daily, let the messengers of Christ preach 
 till their hearts ache, till they fall down dead 
 with preaching, they will rather trample it 
 under foot, and swine-like rend them, than 
 close in with those gentle and blessed proffers 
 of the Gospel. 
 
 "Nay, father Abraham; but if one should 
 rise from the dead, they would repent." 
 Though they have Moses and the prophets, 
 (the Scriptures,) they will not repent and 
 close in with Jesus Christ, though the Scrip 
 tures do witness against them. If therefore 
 there be any good done to them, they must 
 have it another way. I think, saith he, it 
 would work much on them "if one should 
 rise from the dead." And this truth is so 
 evident that ungodly ones have a light esteem 
 of the Scriptures that it needs not many strong 
 arguments to prove it, being so evidently mani- 
 fested by their every day's practice, both in 
 words and actions, almost in all things they 
 say and do. Yet for the satisfaction of the 
 reader I shall show you, by a Scripture or two, 
 (though I might show many,) that this was 
 and is true with the generality of the world. 
 See the words of Nehemiah in his 9th chapter 
 concerning the children of Israel, who, though 
 the Lord offered them mercy upon mercy, 
 "Nevertheless they were disobedient for all 
 thy goodness towards them, and rebelled 
 against thee," (but how?) "and cast thy law 
 behind their back; slew the prophets which 
 testified against them to turn them to thee, 
 and they wrought great provocations." Ob- 
 serve — 1. They sinned against mercy. And 
 then, 2. They slighted the law or word of 
 God. 3. They slew the prophets that de- 
 clared it unto them. 4. The Lord counts it a 
 great provocation. " But they refused to 
 hearken, and pulled away the shoulder, and 
 stopped their ears, that they should not hear 
 the law. Yea, they made their hearts hard as 
 an adamant stone, lest they should hear the 
 law and the words which the Lord of hosts 
 sent unto them by his Spirit in the former 
 prophets," &c. Mark, I pray you, here is 
 also — 
 
 1. A refusing to hearken to the words of the 
 prophets. 
 
 2. That they might so do they stopped their 
 ears. 
 
SIGHS FROM IIKLL. 
 
 AOl 
 
 3. If any thing was to be done tlu v pullvtl 
 gway tlu-ir .ihouUltT. 
 
 4. To cHi-ct this they labour to uuike their 
 hearts tut an adaiiiiuit stone. 
 
 5. And all this k-^^t they should hear and 
 close in with Jesus and live, and be deliveretl 
 from Ihu wrath to come. All which things do 
 hold out an unnillin^^nejM to Hubniit to and 
 onihiaee the words of Gcxl, and so JeaUit Christ, 
 whi.h is te>tilied of by theni. Many other 
 Scriptures I might briti^ in tor confirmutinn 
 ol" the thinj;. Head seriously that saying in 
 2 Chroii., where he saith, "And the Lord (uA 
 of their fatheni sent untu them by his metwon- 
 gers rising up betimes, bei-ausc he had eoni- 
 passion on his people and on his dwelling- 
 place." And did they make thent welcome? 
 No, " but mocke«l the m«'s.>»engers of tuRl and 
 despisitl his wunls." And Wiu>* that all? No, 
 "they misused his prophel-s." How long? 
 "Until the wrath of the Ix)rd arose against 
 t'-t'iii, till there wiw n«» remedy." 
 
 Vnd besides, the conversion of almost all 
 men doth bear witness to the sxime, both re- 
 ligious and prot'ano perstins, in that they daily 
 neglect, reject, and turn their backs upon the 
 plain testimony of tlie Si-riptures. 
 
 As — 1. Take the threateningti laid down in 
 holy writ, and h(»w are they disregarded! 
 There are but a few places in the Hible but 
 there arc threateninjrs against one sinner or 
 other — against drunkards, swearer*, liar>«, 
 proud persons, strumjH-ts, whorem«»ngers, 
 covetous, railers, extortioners, thievi-s, lazy 
 per84)ns; in a word, all manner of sins aro re- 
 proved; and without faith in the Lord Jesiu 
 there is a s^jre punishment to be executed on 
 the committers of them; and all this made 
 mention of in the Scriptures. 
 
 lUit for all this, how thick and by hea|>s do 
 iht-se wretches walk up ami <lown our street* I 
 Do but go into the alehouse, and you shull 8C€ 
 almost every uhhw besprinkled witli them, bo 
 foaming out their own shame that it is enough 
 *iO make the heart of a .taint to tremble. inM>- 
 nuch that they would not be lM>und to have 
 society with them any longer while for all the 
 worlti. For as the ways of the g'^lly are not 
 liked of by the wicked, oven "so the way* of 
 the wicked are an a)>on)ination to the jutt." 
 
 The Scriptun-s say, "Cup»e«l is the man that 
 Irustetli in m iii .im I !:'.:ik:> tli (b-sh his arm, and 
 whortc heart -1 j> ir(< tii from the I»nl." 
 
 And yet how many poor wiuU arc there io 
 the world that stand in no much awe and dread 
 of men, and do so highly esteem their favour, 
 SI 
 
 , that they will rather ventiir. iin ir -...lu-. iti the 
 haniU of the devil with their fa\<.ur li/an they 
 will !ly to Ji-jtus Christ for the - .i 
 
 I their souls! Nay, though they l- U 
 
 I in their souls that the way is the wuy oi liod, 
 yet how do they labour to stitJe conviction and 
 turn their cart away from iho truth, and all 
 bi'cainte they will not h» •' " p 
 
 |Kisite neighbour. ( >h I r, 
 
 my brother, my landlord; 1 »!. >t, 
 
 his hoiMf ot Mork, and imi <, ig. 
 
 Oh, saith another, I would «: <n thia 
 
 way but for n»y father; he c!i; ... i< lU me 
 he will not stand my friend when I come to 
 want; I shall never enjoy a |»cnny worth of 
 his giKMls. he will tlisinherit mo. Aiul I dare 
 not, lier, for m;. n ill 
 
 be ii Hid tells n.' ut 
 
 of tliKirs, lie will In-al me iiini «»ii .:«. 
 
 lUit I tell you, if any of tlu-se •■ :ier 
 
 thingH be so prevalent with thee now aa to 
 keep thee from seeking after Oirist in hia 
 ways, they will also be so prevalent with God 
 against thee as to make him cast olf thy s«juI, 
 because thou didst rather tru-*t man titan (iod, 
 and delight in the embracing of man rather 
 than in the favour of the I^inl. 
 
 2. Again the Scripture saith, " lie that lie- 
 ing often repn)ved Imrdeneth his neck shall 
 suddenly hv ih-stroycd, and that without 
 remedy." Yet many arc no far from turning, 
 though they have U-en eonvincfl >>i their 
 wrelche*! State an hundre«l • '• when 
 conviction or trouble for sm n their 
 conscience* they go on still in the same man- 
 ner, resisting and choking the -n i. ...,..». 
 
 renuiliU's.s destruction Ix- hard at 
 
 3. Again, thou luist hear«l say, ' L n:- «■■< a 
 man be l>orn again he cannot enter the king- 
 dom of heaven." And yet thi>u goi^l on 
 in a natural state, an unregi nerate ctuidition; 
 nay, thou dost roaolve never to turn nor be 
 changed, though hell be api»olntr*l on pur- 
 jKiso to swallow up such. "The wicked shall 
 be turnt^l into hell, and all Uic nations thai 
 forgot ImhI." 
 
 4. Again the Scripture saith at 
 "bo that lovcth and maketh a I- «vo 
 bis part in ibo lake Uiat bumcth with fire 
 
 • .i..tonc." And > • ' rt iM>far fruai 
 
 it that it is : to jcrr and 
 
 1 lie for a |K-nn\, • ; •*• 
 
 ,>in. And aU'o. »f ■ •"•» 
 
 of thy companion* merry -K* 
 
 that are faU«> of them that sr. >y- 
 
 self, thou doal not care a »trsw , or it tbo« 
 
802 
 
 BUNTAN'S COMPLETE WORKS. 
 
 hearest a lie from or of another, thou wilt 
 tell it and swear to the truth of it. 
 miserable I 
 
 5. Tliuu hast heard and read that " he that 
 believes not j^liall be damned," "and that all 
 men have not faith," and yet thou dost so 
 rauch disregard these things that it is like 
 thou didst scarce ever so much as examine 
 •eriously whether thou wast in the faith or no ; 
 but dotii content thyself with the hypocrite's 
 hope, which at the last God will cut oflF, count 
 it U5 better than the spider's web or the house 
 that is built on the sand. Nay, thou per- 
 adventure didst Hatter thyself, and thinkest 
 that thy fuilh is as good as the best of them 
 all; when, alas, poor soul! thou mayest have 
 no saving faith at all, which thou hast not 
 if thou art not born again and made a new 
 creature. 
 
 6. Thou hast heard that " he that neglects 
 God's great salvation shall never escape his 
 great damnation." And yet when thou art 
 invited, entreated, and beseeched to come in 
 thou wilt make any excuse to serve the turn. 
 Nay, thou wilt be so wicked as to put off 
 Christ time after time, notwithstanding he is 
 90 freely proflered to thee; a little ground, a 
 few oxen, a fiirm, a wife, a twopenny matter, 
 a play, na\ , the fear of a mock, a scoff or a 
 jeer is of greater weight to draw thee back 
 than the salvation of thy soul to draw thee 
 forward. 
 
 7. And thou hast heard that "whosoever 
 would be a friend of the world is the enemy 
 of God." But thou regardest not these things, 
 but, contrariwise, rather than thou wilt be out 
 of the friendship and favourof this world thou 
 wilt sin against thine own conscience, and get 
 thyself into favour by fawning and flattering 
 of the world ; yea, rather than thou wilt go 
 without it thou wilt dissemble, lie, backbite 
 thy neighbour, and an hundred other tricks 
 thou wilt have. 
 
 8. You have heard that the day of judgment 
 in near, in which you and I, all of us, must 
 appear before the tribunal of Jesus Christ, and 
 tliere be made to give an account to Him that 
 i- ready to judge the quick and the dead, even 
 of all that we ever did, yea, of all our sins in 
 thought, word, and deed, and shall be cer- 
 Uiinly damned for them too if we close not 
 with our Lord Jesus Christ, and what he hath 
 done and suffered for eternal life ; and that not 
 notionally or traditionally, but really and 
 aavingly, in the power and by the operation 
 of the Spirit through faith. " And I saw the 
 
 dead, small and great, stand before God, and 
 the books were opened, and another book was 
 opened, which is the book of life, and the dead 
 were judged out of those things that were 
 written in the books." There is the book of 
 the creature, the book of conscience, the book 
 of the Lord's remembrance, the book of the 
 law, the book of the Gospel. " Then shall he 
 separate them from one another, as a shep- 
 herd divideth his sheep on the right hanrj- 
 and the goats on his left. And shall say tc 
 them on his right hand. Come, ye blessed; 
 but to the other, Go, or depart, ye cursed." 
 Yet, notwithstanding the Scriptures do so 
 plainly and plentifully speak of these things, 
 alas! who is there that is weaned from the 
 world and from their sin and jjleasures to fly 
 the wrath to come, notwithstanding the Scrip- 
 ture saith also " that heaven and earth shall 
 pass away, rather than one jot or tittle of the 
 word .shall fail till all be fulfilled," they are 
 so certain ? 
 
 But, leaving the tlireatenings, let us come 
 to the promises, and speak somewhat of them, 
 and you may see how light men make of 
 them and how little they set by them, not- 
 withstanding the mouth of the Lord hath 
 spoken them. 
 
 As — 1. " Turn, ye fools, ye scorners, ye sim 
 pie ones, at my reproof, and behold I will 
 pour out my Spirit upon you." And yet per- 
 sons had rather be in their foolishness and 
 scorning still, and had rather embrace some 
 filthy lust, than the holy, undefiled, and 
 blessed Spirit of Christ through the promise, 
 though by it as many as receive it " are sealed 
 unto the day of redemption," and although he 
 that lives and dies without it is none of 
 Christ's. 
 
 2. God hath said if you do but come to him 
 in Christ, "though your sins be as red as 
 scarlet, they shall be as white as snow ; and 
 he will by no means cast thee away ;" yet 
 poor souls will not "come to Christ tliat they 
 might have life," but rather, " after their 
 hardness and impenitent heart, treasuie up 
 unto themselves wrath against the day of 
 wrath and revelation of the righteous judg- 
 ment of God." 
 
 3. Christ Jesus hath said in the word of 
 truth that if any man will serve and follow 
 him, "where he is there shall his servant 
 be ;" but yet poor souls choose rather to fol- 
 low sin, Satan, and the world, though their 
 companions be devils and damned souls for 
 ever. 
 
SIGHS FROM HELL. 
 
 803 
 
 dom of God, and all uther thingn shall be 
 added." But let whoso will seek alter the 
 kingdom of heaven first for them ; for they 
 will take the first time, while time serves, to 
 get the things of this life. And if it be *o 
 tiiat they must needs seek after heaven or 
 else he duniiied, they must stay till they have 
 more leis.ire, or till they can better attend to 
 it, or till they have other thingii handMime 
 about them, or till they are older ; when they 
 ■ have little else to do, or when they come to be 
 nick and die. Then Lord have mercy uih*u 
 them! though it bo ten thousand to one but 
 tbey perish fur ever. 
 
 Fur, commonly, the Lord hath his way to 
 deal with sinners who put him oti' when he in 
 Dtriving with them — either "to laugh at their 
 calamity, and miK-k when their fear cometh," 
 or else send tluni to the gods they have served, 
 which are the devils. Jiulg. x. 13, 14. "Goto 
 the gixls ye have skived, and let them deliver 
 you," saith he. 
 
 5. He hath .said, " There is no man that for- 
 (Uiketh father, or mother, wife, children, or 
 lands, for his sake and the Gospel's, but he 
 shall have a humlred-fold in this world, with 
 persecutions, and in the world to come life 
 everla-sting." 
 
 l>ut men, for the most part, are so far off 
 from lH,'lieving the certainly of this, they will 
 scarce loise the earning of a |H>nny to hear the 
 wortl of God. the G«»«i>el of sjtlvation. Nay, 
 they will neither go ihem.selves, nor sutler 
 others to go (if they can help it) without 
 threatening to do them a mi»<-hief if it lie in 
 Uieir way. Nay, further, many arc so far 
 from parting from any worldly gain for Christ's 
 sake and the GaH|K>ra that they are still striv- 
 ing by hook and crook, as \>< ->vearing, 
 lying, cozening, stealing, r -, extor- 
 tion, oppression, forgery, bnliirv, ilaUery, or 
 any other way to get nuire, though they gel, 
 together with these, death, wrath, damnation, 
 bell, the devil, and all the plagucjt that God 
 can i>our upon them. And if any do not run 
 with them on the same excess of riot, but 
 rather from all their threats will be so bold 
 and carele^ [tm they call it} as to follow 
 the ways of G<k1, if they can do no more, yet 
 they will whet their tongues like a sword to 
 Wound them and do them the greatest mis- 
 chief Uicy can, both in speaking against them 
 to neighbour*, to wives, to husliands, U* land* 
 lonis, and rai-<ing false re{Hjrts of them, iiut 
 let such take heed, lest they be in such a itete 
 
 4. He hath also said, "Seek first the king- and woeful condition as he was in wiiosaid, 
 
 in vexation and anguish of soul, Une drop uf 
 cold water to cool my tongue I 
 
 Thus might 1 a«ld many things out of the 
 holy writ, both tlireatenings and ]" 
 siiles thone heavenly couium-U, lovii 
 free invitatioiia to all s4irtA of sinnem, both 
 ohl and young, rich and [H»>r, bond and free, 
 wise and unwise. All which have been, now 
 are, and, it is to Ik- fearml, as lung as tiiin world 
 lasts will be, trampled under the feet of thon« 
 swine (I call them not men) who will con- 
 tinue in the same. iUtt take a review of «ouio 
 of them : 
 
 1. Counsel. NS'hat heavenly c<tuiuM>l im that 
 where Christ saith, " Uuy of nic gohi trimi 
 with fire, that thou mayest Ik* rich, aiid whitr 
 raiment, that thou mayest be clotheti, that the 
 shame of thy naketlnevs do not ap|Har. — Hu, 
 every one that thirsteth, come to the waten». 
 yea, come, buy wine and milk, without monej 
 and without price. —Hear, and your souU slwH 
 live. — Lay hold of my strength, that you may 
 make |H>ace with me, and you shall make |N'ace 
 with me!" 
 
 2. Instruction. What instruction is ! 
 " Hear iii.-tt ruction luid be nixe, and r' 
 
 not. — liU's.seil is the man that heartth uie, 
 (saith Christ,) watching dail^ at u.-. gattw, 
 waiting at the |Kj«tii of my ' ^«hiM>o 
 
 findeth me findeth life, and si U\our 
 
 of the Lord. — Take heed that no tuan deceive 
 you by any means. — LalMiur : ;tl 
 
 that perisheth, but for that wli lo 
 
 everliutting life. — Strive to mur lu at ihe 
 strait gate. — ilelieve on the Lord Jewmi and 
 thou shalt be saved. IWlieve not on every 
 spirit, but tr}' the spirits.— (Quench not the 
 Spirit. — l^y hold on eternal life. — Ix-t your 
 light S4) shine before men that they^iaysc« 
 yi»ur giHid works ami glorify your Father 
 which is in heaven. — Take he<'<l and U-nar* 
 of hy|MKTisy— watch and U- S4ib«r Uaru o( 
 me, (saith Christ.) — Come unto me." 
 
 3. Forewarning. What forewarning i» here .' 
 " liecause there is wrath, beware lest ho take 
 
 away with his stroke; then a ^'r m 
 
 cannot deliver thee. — Ik* yc not i -; 
 
 your liands be made strong ; ! ■! 
 
 frum the I^ord of h<«>its, a < u 
 
 determined Ujion the »h'>lr lurt.'i iWwarr, 
 therefore, lent that «-..i... m n \,.u iIiaI »* writ- 
 ten, lichold, ye d»-; wonder and per- 
 ish.— For Iwhold I *ork .1 n..rk in y«>tir <layi 
 which ye shall in nowiiw believe, th" • 
 man declare it unto vou. -Let him that liuok* 
 
du4 
 
 BUNYAN'S COMPLETE WORKS. 
 
 eth he staii.leth take heed lest he fall.— Watch 
 and pray, Icj^t you enter into temptation.— Let 
 us fear, therefi^re, lest a promise being left us 
 of entering into his rest, any of you should 
 seem to come .short of it.— I will therefore put 
 you in remembrance, though you once knew 
 thi.'*, how that the Lord, having saved thepeo- 
 pk- out of Egypt, afterward destroyed them 
 tliut believed not.— Hold fast that thou hast; 
 let no man take thy crown." 
 
 4. Comfort. What comfort is here ! 
 
 " He that cometh unto me I will in nowise 
 cast out.— Come unto me, all ye tuat labour 
 and are heavy laden, and I will give you rest.— 
 Be <if good eheer, thy sins are forgiven thee.— 
 I will never leave thee nor forsake thee, (for) 
 I have loved thee with an everlasting love,— I 
 lay down my life for my sheep, I lay down my 
 life that they may have life; I am come that 
 they might have life, and that they may have 
 it more abundantly.— I have heard thee in a 
 time accepted, and in the day of salvation 
 have I succoured thee. — Though their sins be 
 a.'i scarlet, they shall be as white as snow; 
 though they are as crimson, they shall be as 
 wool. — For I have blotted out as a thick cloud 
 tliy transgressions, and as a cloud thy sins ; re- 
 turn unto me, for I have redeemed thee." 
 
 5. Cirief to those that fall short. Oh sad 
 grief! 
 
 " How have I hated instruction, and my 
 heart despised reproof, and have not obeyed 
 the voice of my teachers, nor inclined my ear 
 to them that instructed me ! — They shall curse 
 their king and their God, and look upward. 
 And they shall look to the earth, and behold 
 trouble, and darkness, and dimness of anguish, 
 and they shall be driven into darkness. — He 
 hath dispersed abroad, he hath given to the 
 poor, hir rigiiteousness endureth for ever. The 
 wicked .shall see it and be grieved, he shall 
 gnash his teeth, and melt away; the desire of 
 the wicked shall perish." 
 
 " There shall be weeping when ye shall see 
 Abraham, Isaac, and Jacob and all the 
 prophets in the kingdom of heaven, and your- 
 selves thrust out;" all which things are 
 rtligiitcd by tiic world. 
 
 Thus much in short touching this, that un- 
 godly men undervalue the Scriptures, and give 
 no credit to them when the truth that is con- 
 tained in them is held forth in simplicity unto 
 tlieni, but ratlier cry out, "Nay, but if one 
 should rise from the dead ;" then they think 
 something might be done; when, alas! though 
 signs and wonders are wrought bv the hands 
 
 of those that preach the Gospel, those poor 
 creatures would never the sooner convert, 
 though they suppose they should, as is evident 
 by the carriages of their forerunners, who, 
 albeit the Lord Jesus Christ himself did con- 
 firm his doctrines by miracles, as opening 
 blind eyes, casting out devils, and raising the 
 dead, they were so far from receiving either 
 him or his doctrine that they put him to death 
 for his pains; though he had done so many 
 miracles among them, yet they believed not in 
 him. But to pass this, I shall lay down some 
 of the grounds of their rejecting and under- 
 valuing the Scriptures, and so pass on : 
 
 1. Because they do not believe that they are 
 the word of God, but rather suppose them to 
 be the inventions of men, written by some 
 politicians on purpose to make poor ignorant 
 peojDle to submit to some religion and govern- 
 ment. Though they do not say this, yet their 
 practices testify the same, as he that when he 
 hears the word of the curse yet blesseth him- 
 self in his heart, and saith he shall have peace, 
 though God saith he shall have none. And 
 this must needs be, for did men but believe 
 this, that it is the word of God, then they 
 must believe that He that spake it is true, 
 therefore shall every word and tittle be fulfilled. 
 And if they come once to this, unless they be 
 stark mad, they will have a care how they do 
 throw themselves under the lash of eternal 
 vengeance. For the reason why the Thessa- 
 lonians received the word was, because they 
 believed it was the word of God, and not the 
 word of man, which did eifectually work in 
 them by their thus believing, " When ye re- 
 ceived the word which ye heard of us, (saith 
 he,) ye received it not as the word of man, 
 but (as it is indeed) the word of God, which 
 effectually worketh in you that believe." So 
 that, did but a man receive it in hearing, or 
 reading, or meditating, as it is the word of 
 God, they would be converted. " But the word 
 preached doth not profit, not being mixed wilh 
 faith in them that hear it," 
 
 2. Because they do not indeed see them- 
 selves by nature heirs of that exceeding wrath 
 and vengeance that the Scriptures testify of. 
 For did they but consider what God intends to 
 do with those that live and die in a natural 
 state, it would either sink them into despair 
 or make them fly for refuge to the hope that is 
 set before them. But if there be never so great 
 sins committed, and never so great wrath de- 
 nounced, and the time of execution be never 
 so near, yet if the party that is guilty be 
 
SIGHS FROM IIKLL. 
 
 <( I;, 
 
 #fii««"les8 and alto^'iiiuT igimraiit llu'rtH>f, he 
 will be ciirele** ami ri';arJ it nothing at all. 
 Atiil that man by nature i:t in thi.s condition in 
 evident. Fur take ther'anu- man that it Hen^e- 
 h'jvs and i<:^norant of that nuHt-ry he in in by 
 nature — I mxy, take him ut another time, when 
 he is a little awakened, and then you will hear 
 him roar and ery out so Unxg a.s trouble i<t U|N)n 
 him and a sense of the wrath of (iml han*^ 
 ovei hi-* heat), "Good sin», what niU'«t I do to 
 be saved?" 
 
 Th'>u;4h the same man at another tiine ( when 
 his couseirnee is fallen Jisluepand )»rown hanl) 
 will lie like the smith's do^ at the f(M)t of the 
 anvil, tluiugh the fire-sparks fly in his face. 
 But, a.s I said before, when any one is a little 
 awakencnl, oh what work will one ver^e, one 
 line, nay, one word, of the Holy Seriptures 
 make in his heart I He cannot eat, sleep, 
 work, nor keep company with his former com- 
 panions; and all because he is afrat^l that the 
 damnation spoken of in Scripture will faH to 
 his share; like Halaam, who .said, "I cannot 
 go beyond the word of the I^>rd," so long as 
 he had .something of the word of the Lord 
 with authority, severity, and power on his 
 heart; but at another time he could teach 
 " I^lak to cast a stumbling-block before the 
 children of Israel." 
 
 3. Rocnu.se the carnal priests do tickle the 
 cars of their hearers with vain philosophy and 
 deceit, and thereby harden their hearts against 
 the simplicity of the (Jospel and word of (.{ikI, 
 which things the ajx>stle admonislutl thfwo 
 that have a mind to ch^e in with Christ to 
 avoid, saying, " Ilcware lest any man (be he 
 what he will) spoil you through philu9«>phy 
 and vain deceit, after the traditions of men 
 and rudiments of the wiirld, and not after 
 Christ." And you who mu/zle uj> your p«><iplo 
 in ignorance with .\ri«totle, Plato, ami the rest 
 of the heathenish philosophers, and preach 
 little if any thing of Christ rightly, I say unto 
 70U that you will find you have sinned againat 
 Gcd ami beguiitd your hearers when (t«xl 
 shall, in the jnd;:ment-day, lay the cans*' of 
 the damnation of many thousanils of souN to 
 your charge, and say he will re«|uire their 
 bIfKjd at your hands. 
 
 4. Another reason why the carnal, unlM-liev- 
 log world do so slight the Scripturcst, the word 
 of ftod, is iH'cau.so the judgment sp«»kt-n of in 
 the S-ripture is not pr««srntly exc<ut«d on the 
 tmii'<;rrf>'->'.rt • ' sentence against an 
 evil art is ii..t -_ \ecut*><l, therefore the 
 hearta of the sons of men arc whollj set in 
 
 them to do evil." iW-cause «i..d duih uol 
 prociitly strike the |»<»«>r wr>feh as si>un x* he 
 sins, but waits and .kml is | 
 
 therefore the world, ^ . h| u, Ik- un; 
 
 ful, g<i to it again and again, and every lime 
 grow harder and harder, till at last (iotl u 
 forced cither to stretch out liU mighty |Miwef 
 !•> turn them, or else send death wit! 
 and hell to fileh thcui. " Thoti 
 isuith (mmIi that I w 
 iv> thyself, but I iftill . 
 
 in order before thy face. Now, coniuder Ihia, 
 ye that forget (i«mI, Imt I tear vou in pieces 
 and there In; none to deliver." 
 
 .'>. Another reason why the blind world do 
 slight the authority of .S^-riplure is boeauM 
 they give ear to the devil, who t' 
 Mubtli-ty ciisteth false evasions and ■ 
 terpn-tations on them, rendering tliem noi so 
 point-blank the mind of (i<j«l and a rule fur 
 direction to p(K>r souls, persuading them that 
 they must give ear and way to somethin.- 
 bes<ideft and U'vond that; or else he lab< 
 render it vile and contemptible, by j 
 them that it is a dead letter, wl< 
 they know not what they say or whereoj' tiiey 
 atfirm. For the Si-ripturc is not so dead but 
 that the knowletlgc of it is able tu make any 
 man wise unto salvation thnnigh fait': - ' 
 lore which is in Chri«t Jeitus, and i« pr<>: 
 for i: ., re|»ri»of, and 
 
 right' iiat the man 
 
 thoroughly lurnishisl to a 
 
 And where it is said t 
 meaneth the law, as it is tlic ministration of 
 damnation or a covenant of works; and su in- 
 deinl it doth kill, and doth do m» Uvnuse it b 
 just, :' ■ rty that i- 
 
 s.»mf . . ;•» it H <••■ 
 
 continual liut yet I 
 
 and Paul t that the ."^ . 
 
 a very glorious ronecrnment, inasmuch as to 
 them is held forth to us the way of life, and 
 also in that they do administer good jn^uncl of 
 ho|H' to us. "For wha' 
 wrill«'n afon'tim*' wit" wr 
 that we, t! 
 Scripture, 
 
 " Now tu linn that is of powei to e.' 
 arcortling to my (ios|>el and l!-- > ■ 
 Je»us Christ, acc<irUing to the : 
 myntery which was I. 
 l—v'i»n. but now is i; 
 
 ..f the J : 
 ' iients of !; 
 
 known to all nations for the wbcdicnot of 
 
806 
 
 BVy VAX'S COMPLETE WORKS. 
 
 faith." And therefore whosoever they be that 
 slight the Scriptures, they slight that which is 
 no less thai) the word of God; and they who 
 flight that sliglit Him tliat spake it; and they 
 that do so, lot thoin look to themselves, for 
 (iod will be revenged on such. Much more 
 might be .-aid to this thing, but I would not be 
 tedious. 
 
 A word or two more, so I have done with 
 this. Consider the danger of slighting the 
 wokU of the prophets or apostles, whether they 
 be torr..-',tion, reproof, admonition, forewarn- 
 ing, «>r the blessed invitations and promises 
 contained in them. 
 
 1. Such souls do provoke God to anger and 
 to execute his vengeance on them. "They 
 refused to hearken, they pulled away their 
 shoulders, they stopped their ears, lest they 
 Hhould hear the law, and they make their 
 hearts as an adamant stone, that they might 
 not hear the law and the words that were 
 spoken to them by his Spirit in the former 
 prophets : therefore came a great wrath upon 
 them." 
 
 2. God will not regard them in their calam- 
 ity. "Bec4iuse I called, and ye refused, I 
 stretched out my hand, and no man regarded, 
 but set at naught all my counsels and would 
 have none of my reproof, I also will laugh at 
 your calamities, and mock when your fear 
 comcth. When their fear cometh as desolation 
 and destruction like a whirlwind, then shall 
 they call, but I will not answer: they shall 
 seek me early, but they shall not find me." 
 
 3. God doth commonly give up such men to 
 delusions, to believe lies. " Because they re- 
 ceived not the love of the truth, that they 
 might be saved, therefore God shall send them 
 strong delusions, that they should believe a 
 lie, that they all might be damned." 
 
 4. In a word, they that do continue to reject 
 and slight the word of God, they are such, for 
 the moit part, as arc ordained to be damned. 
 Old Eli, his sons not hearkening to the voice 
 of their father, reproved them for their sins, 
 but disobeying his voice, it is said, "it was 
 X'cause the Lord would slay them." Again, 
 Amaziah having sinned against the Lord, he 
 Kends him a prophet to reprove him; but 
 Amaziah says, "Forbear, wherefore shouldst 
 thou be smitten?" (He did not hearken to 
 the word of God.) "Then the prophet for- 
 bore, saying, I know that God hath determined 
 to destroy thee, because thou hast not heark- 
 ened to my counsels." Read, therefore, and 
 the Lord give thee understanding. For a 
 
 miserable end will those have that go on in 
 sinning against God, rejecting his word. 
 
 Other things might have been observed 
 from this verse which at this time I shall pass 
 by, partly because the sum of them hath been 
 touched already, and may be more clearly 
 hinted at in the following verse; and therefore 
 1 shall speak a few words to the next verse, 
 and so draw towards a conclusion. 
 
 Ver. 31. And he said wifo him, If they hear 
 not Moses and the prophets, neither wilt they 
 be persuaded though one rose from the dead. 
 "And he said" — that is, God made answer 
 to the words spoken in the verse before — 
 " And he said unto him, If they hear not 
 Moses," &c. As if he had said, Moses was a 
 man of great renown, a man of worthy note, a 
 man that talked with God face to face, as a 
 man sj^eaketh to his friend. The words that 
 Moses spake were such as I commanded him 
 to speak. Let him who will question them, I 
 will own them, credit them, bless them that 
 close in with them, and curse those that reject 
 them. 
 
 ■ I myself sent the prophets, they did not run 
 of their own heads : I gave them commission ; 
 I thrust them out and told them what they 
 should 'say. In a word, they have told the 
 world what my mind is to do both to sinners 
 and to saints : " They have Moses and the 
 prophets; let them hear them." Therefore, 
 he that shall reject and turn his back either 
 upon the threatenings, counsels, admonitions, 
 invitations, promises, or whatsoever else I have 
 commanded them to speak as to salvation and 
 life, and to directions therein, shall be sure to 
 have a share in the many curses that they 
 have spoken and the doctrine that is pro- 
 nounced by them. Again, " If they hear not 
 Moses and the prophets," &c. As if he had 
 said. Thou wouldst have me send one from the 
 dead unto them : what needs that? They have 
 my mind already ; I have declared unto them 
 what I intend to stand to, both for saving 
 them that believe and damning them that do 
 not. That, therefore, which I have said I will 
 make good, whether they hear or forbear. 
 And as for this desire of yours, you had as 
 good desire me to make a new Bible, and so to 
 I'evoke my firet sayings by the mouth of my 
 prophets. But I am God and not man, and 
 my word is immutable, unchangeable, and 
 shall stand as fast as my decrees can make it 
 "heaven and earth shall j^ass away, but one 
 jot or tittle of my word shall not pass." If 
 
SIGHS FROM IIKLI^ 
 
 .>07 
 
 thou luulst ten thousand brt-tliron, und every | of their nalvation ; ' lor if tluv will not "— 
 
 one in dan^'t-r of losing his soul if he did not 
 close in with what is eontnined and recorded 
 in the .Scriptures of truth, they niUHt oven 
 every one «)f them perish and he for over 
 damned in hell, for the Scriptureii cannot bo 
 broken ; I did not send them so unad\ i^^t-dlv to 
 nrall them again by another consiih-ration. 
 No; "fur J speak in rigliteousnesw* and in 
 
 mark, they will not— " be |H-n»uudid though 
 one should riwj from tho dead." This truth \* 
 eontirmed by Jexuii him«elf. If you read John 
 v., where the I>inl in s|Haking of hiniHrlf that 
 he in the very Christ, he bring* in fi.ur or five 
 wiln.'-tM's to back what he saiil : I. John Bap- 
 tist; '1. The work-* that his 1-ather gate him 
 to do; 3. Ills Father s|H>«king fnini lieArrn; 
 
 judgment," and in much wistlom and ittunwi. | 4. The tt-stimony of tho Scripturm. When all 
 ll Iting therefore gone out of my mouth in | this was done, sc-eing yet they would not be- 
 lieve, ho lays the fault U|Kin one of thewe two 
 ihingH: 
 
 1. Their regarding an esteem n' i 
 
 '1. Their not Uliwing of tl. . t*' 
 
 writings, even Moses and the rrwl. "For 
 bad ye believe<l Muses, (saith he.) ye wouhl 
 
 thiH manner, "it shall not return'in vain until 
 it hath accomplished the thing whereunto I 
 li:ive ^ent it." 
 
 iUit again, thou supjKweth that miracles 
 and wonders will work on them, which makes 
 theo say, "Send one from the ilead." Hut 
 
 herein thou art mistaken; for I have proved | have believed me, for ho wrote of mc. Ikit 
 
 them with tliat once and again, by more than 
 one, or two, or three of my servants. IIow 
 many n>iracles did my servant Moses work by 
 commandment from me in the land of Kgy|>t, 
 at the Ucd Sea, and in tlie wilderness! Yet 
 they of that generation were never the ««H»ner 
 converted for that, but notwithstanding re- 
 belled and lusted, and in their hearts turned 
 back into Egypt. Acts vii. How many mira- 
 cles did Samuel, David, Klias, Klisha, Daniel, 
 and the prophets, together with my Son, who 
 raise«l the dead, cast out devils, made thein to 
 »ee that they were born bliml, gave and re- 
 stored limbs! Yet for all this (as I tuiid 
 before) they hated him, they crucifuil liiui. 
 He raiseil him again from the dead, and he 
 ap|>cared to his ' wh(» were called, 
 
 and chosen, and id he gave them 
 
 commanilnuru ai; ° > go and tes- 
 
 tify the truth ol t;. i ; and to con- 
 
 firm the same, ho enabled them to speak with 
 divem tongues and to work miraclen nittst 
 plentifully, yet there wa* so ereal a |>ersecu- 
 tion raistd ajaifi-t t!. 'ich that i 
 
 • few of tlioia di'd iii i-, and tlw : 
 
 fere, though thou thinkest thai a miracle wiil 
 do M> much with the world, yet I a4iy. No; 
 "for if Uiey will not believe Momm and the 
 piophets, neither will they U* |K>nuadcd 
 thougli one should rise from the dead." 
 
 From tlu-s*> word-*, il 
 this trtilh — nanuly, th.i 
 
 believe not .M(p«s and the |>rophets are a viry 
 banJ-hearted |)cople, that will not b« per- 
 suaded though one rise from the deaiL 
 
 They that regard not the Holy ."^rriptares to 
 turn to G<k1, finding them to t4<:*tify of hU 
 foolncm and mercy, there is but little hopca 
 
 if ye believe not his writingit, how can ye be^ 
 lieve my words?" Now, I say. In- tl>nt ahall 
 slight the Scriptures, and the test •>,« 
 
 pro|thets in them concerning .1 -t, 
 
 must needs be in great danger ol liming hM 
 soul if he abide in this condition, because he 
 that slights the testimony doth also Rlight the 
 thing tc-stitted of, let him say the contrary 
 never .ho often. For as Ji-siis C'hriHt hath 
 here laid down the reason of men's not re- 
 ceiving him, so the a|Mf>tle in aiiotlier place 
 lays tlown the reason again with high and 
 mighty aggravation. )«a\ing. "He that be- 
 lieveth on the Son of (iod hath the witnr« id 
 himself; he that Ixdieveth not on (SihI batii 
 made him a liar, because he IH-Iicveth not the 
 record" — mark, the nrord ■%« 
 
 of bin Son." Till- r«-cord, you ui 
 
 that? Why, even the ti-«tiniuny tiiat tiod 
 gave of him by the nioulh of all the holy 
 propheta since the world t>egan. AcUi iii. 20. 
 That is, (fod sending- hi* Holy Spirit into the 
 hearts of bin servants the proplM'ts and a|m»- 
 ■« Spirit in tli. ir wil- 
 
 . to the truth *■: ,< by hia 
 
 •Siji Jesus. tM)th iM'fore and alter his eoniinfr. 
 And thus is that place also to be undrrvtuud 
 which aaith, "There are three that bear 
 record in earth— the Hpirit, tho • ' 
 
 tho bloiMl :" that ia. the Spirit in 
 
 tie, «|M>nking of Jesus ( iiri«t ai .i« 
 
 through him, saith thuo, "Now .: .io- 
 
 •pl*elh, dewpiactb not us. but God." But i( ia 
 you that R|x>ak. True, but it fai by and 
 thrt>ugh the Spirit : " He therefore that de- 
 spitetb, deapiwth not man, but God, wlM 
 
808 
 
 also hath given us of his Holy Spirit." 
 18 therefore a mighty confirmation of this 
 truth, that he that slights the record or testi- 
 mony that God by his Spirit, in his prophets 
 and "apostles, hath testified unto us, slights 
 the testimony of the Spirit, who moved them 
 U> Bpeak these things ; and if so, then I would 
 lain know how any man can be saved by 
 Jesus Christ that slights the testimony con- 
 ..erning Christ, yea, the testimony of his own 
 c^pirit concerning his own self. It is true, 
 men may pretend to have the testimony of the 
 Spirit, and from that conceit set a low esteem 
 (.n the Holy Scriptures ; but that spirit that 
 dwclleth in them and teacheth them so to do 
 it is no better than the spirit of Satan, though 
 it culls it.self by the name of the Spirit of 
 Christ. "To the law, therefore, and to the 
 testimony ;" tfy them by that; "if they speak 
 not according to the word, it is because there 
 is no light in them." 
 
 The apostle Peter when he speaks of the 
 glorious voice that he had from his excellent 
 Majesty, saying of Christ, "This is my be- 
 loved Son, hear him," saith thus to them 
 xvhom he wrote unto: "You have also a more 
 sure word of prophecy," (or of the prophets, 
 fur so you may read it,) "unto which you do 
 well tliat you take heed." That is, though we 
 tell you that we had this excellent testimony 
 from his own mouth evidently, yet you have 
 the prophets. We tell you this, and ye need 
 not doubt of the truth of it; but if you should, 
 yet you may not, must not, ought not to ques- 
 tion them. Search, therefore, unto them until 
 the (lay dawn and the day-star arise in your 
 liearts ; that is, until by the same Spirit that 
 gave forth the Scriptures you find the truth 
 c<mfirmed to your souls which you have re- 
 corded in the Scriptures. That this word of 
 prophecy or of the prophets is the Scriptures, 
 reail on; for, saith he, "knowing this first, 
 that no prophecy of the Scriptures is of any 
 private interpretation," &c. 
 
 Hut yitu will say. What needs all this ado, 
 And why is all this time and pains spent in 
 »p€Mking to this that is surely believed already? 
 This is a thing received by all, that they be- 
 lieve the Scriptures to be the word of God, that 
 sure word of prophecy ; and therefore you need 
 not sp4>nd your time in proving these things 
 and the truth of them, seeing we grant and 
 confess the truth of it before you begin to 
 upcak your judgment of them. 
 
 An-fwer 1. The truths of God cannot be 
 borne witness unto too often. You may as 
 
 BUXYAN'S COMPLETE WORKS. 
 
 This 
 
 well say. You need not preach Jesus Christ so 
 much, seeing he hath been and is received for 
 the true Messias already. 
 
 2. Though you may suppose that they do be- 
 lieve the Scriptures, yet if they were but well 
 examined you will find them either by word 
 of mouth, or else by conversation, to deny, re- 
 ject, and slight the Holy Scriptures. It is 
 true, there is a notional and historical assent 
 in the head — I say, in the head — of many or 
 most to the truth contained in Scripture ; but 
 try them, I say, and you shall find but a little, 
 if any, of the faith of the operation of God in 
 the hearts of poor men to believe the Scrip- 
 tures and things contained in them. Many, 
 yea, most men, believe the Scriptures as they 
 believe a fable, a story, a tale, of which there 
 is no certainty. But, alas ! there are but few 
 that do indeed and in truth believe the Scrip- 
 tures to be the very word of God. 
 
 Objection. But you will say, This seems 
 strange to me. 
 
 Amtver. And it seems as true to me ; and I 
 doubt not but to make it manifest that there 
 are but few, yea, very few, that do effectually 
 (for that I aim at) believe the Scriptures and 
 the truth contained in and spoken of by them. 
 But to make this appear, and that to purpose, 
 (if God will,) I shall lay you down the several 
 operations that the Scriptures have on them 
 who do effectually believe the things contained 
 in them. 
 
 1. He that doth effectually believe the Scrip- 
 tures hath, in the first place, been killed — I 
 say, killed — by the authority of the Holy Scrip- 
 tures, struck stark dead, in a spiritual sense, 
 by the Holy Scriptures being set home by that 
 Spirit which gave them forth upon the soul. 
 " The letter killeth ;" the letter strikes men 
 dead. And this Paul witnessed and found be- 
 fore he could say, " I believe all thrt the 
 prophets have spoken;" where he saith, "I 
 was alive without the law once " — that is, in 
 my natural state, before the law was set on my 
 heart with power — " but when the command- 
 ment came, sin revived, and I died. And that 
 law that was ordained to life I found to be 
 unto death ; for sin, taking occasion by the 
 commandment, deceived me, and thereby slew 
 me." Now that which is called the letter iii 
 2 Cor. is called the laiv in Rom. vii., which, by 
 its power and operation, as it is wielded by the 
 Spirit of God, doth in the first place kill and 
 slay all those that are enabled to believe the 
 Scriptures. I kill, saith God ; that is, with my 
 law I pierce, I wound, I prick men into the 
 
SIGHS FROM HELL. 
 
 809 
 
 Torv heart, by showing them their *\\\* ugiiinst 
 the law; and he that is ignorant uf thi-i in al!*o 
 ignorant of, ami doth not really and etlVctually 
 believe, the Scripture. 
 
 But you will say. How doth the law kill and 
 strike dead the [MM)r creatures? 
 
 Aimcrr. First, the letter or law doth kill 
 thus: it is set home U[>on the soul, and dis- 
 covers to the soul its transgrf?<."«ions against tin- 
 law, and shows the soul also that it caiuiot 
 conjjdetely satisfy the justice of God for the 
 breach of his law, therefore it is condemned. 
 Mark, " He that Ixdieveth not is condemned 
 already ;" to wit, by the law ; that is, the law 
 doth coniK-mn him; yea, it hath condcmneti 
 him already for his sins against it; as it is 
 written, "Curse*! is every one that eontinueth 
 not in all things that are written in the lMM)k 
 of the law to do them." Now all men, as they 
 e»ime into the world, are in this cimditinn — 
 that is, condemne<l by the law ; yet not believ- 
 ing their condetiiiiation by the law really, they 
 do not also believe really and etTectually the 
 law that doth condemn tiiem. Fur oa men 
 have but a notion of the one — that is, their 
 condemnation Iwcause of sins against the law 
 — so they have but a notion of the eon«lemniiig, 
 killing, and destroying power of the law ; for, 
 as the one is, so in these things always is the 
 other. There is no n»an that iloth really be- 
 lieve the law or Gospel further than they do 
 feel the power ami authority of them in their 
 hearts. " Ye er^ not knowing the Scrip- 
 ture* nor the powPr of CukI." Now, this li-tter 
 or law is not to be taken in tli< 
 but is strictly to bi» tied to the ' 
 roents, wh<j*e proj>er work is only, by showing 
 the soul its sin against the law, to kill, and 
 there leaven him sturk dead, nut giving him 
 the le.ist life or supjxirt or con«fi»rt, but leaves* 
 the soul in an hi!|ilt-»s and hopelejw condition 
 •a from it«elf or any other mere on-ature. 
 
 It is true, the law hath laiil all men for dead 
 as they come into the world, but all men do 
 not see themselveit dead until tliey sec the law 
 that struck them dead striking in their souU 
 and having - ' * ' ' ' w. As a 
 
 man that i- : I that on 
 
 ftrc about hu i-ar.t, and he ifi "f it 
 
 because he is asleep, even so, l-oor 
 
 •ouU are asleep in sin, Uiough the wrath of 
 Ood, the curM! of his law, ancl the dame* of 
 hell have beset them mund about, yet they do 
 not believe it, b«-caus«' they are asle«»p in »in. 
 Now, as he that is awakene<l ami sees this, »<•«• 
 that thni'jgh tlils he is » dead man, even su 
 
 ■ I*. 
 
 re 
 
 re« 
 
 ■ ef 
 
 m well 
 
 they that do see their state by nature, being 
 such a sad condition, do also see themselvc* by 
 that law tu bo dead men uaturnlly. 
 
 Hut now, when didst thou feel the |>ower of 
 this first part of the Scripture, the law, no 
 miirhty as to strike thro dead T If not. thoQ 
 'leh as Vrr • .if 
 
 (hat doth . tc 
 
 lie tile truth «»f God. Yet if thou shouldsl 
 have felt something— I say, something—of the 
 killing power of the law of GikI in thine lienrt, 
 this is not an ^ ' to prove •' 
 
 lievestall th- ■ taine^l in • 
 
 for there is < Jn-ju 1 .li w 
 fore I shall s]N-ak to th.i 
 thou hast felt the jxiwer ut ; 
 as something of the |M(wer <•• ' 
 
 2. Then thou hast found the |Hiwer of the 
 Gos|Hd, luid so believed it ; thou hant found il 
 thus with thy s<ml. 
 
 1. Thou hiLst been showeil by the wonl of 
 truth of the (i«m|K'l, in the light of the Spirit 
 of Christ, that by nature thou wert without 
 the true faith of the Spirit of Christ, that by 
 nature thou wert without the true laith of Ui« 
 Sm of G«xl in thy soul ; for when " he, the 
 Spirit, is come, he shall i«how men that thry 
 believe not in n>e,' iLjh 
 thou h:ist, iLs I sai<i he 
 power of the law, letter, or \.> ■ il», 
 yet as thou ha.si not In-en !■: _ , to 
 SCO by the Spirit id the (tus|H>l that thou art 
 without faith by nature, thou hant nut yet 
 t4Lste<i, much leM* believed, any part of the 
 
 -\*v\; for ' ' 1 ancl the law are two 
 
 inct covi i they that rir*- nndrr 
 
 the law may .d by it,.i \e 
 
 the law or lir ■ if, aiid yet ■ .«n 
 
 time be straogen to the covenant of promise, 
 
 that is, the Ciospel, and so have nu ho|ie io 
 
 them. There u not any promise that can be 
 
 • vM until the Miul be by the Gi»- 
 
 1 to Jesus Chri"? F-t th'-iigb 
 
 men do tlitiik never so muti ve 
 
 the things or the word of ; • ■\xi 
 
 siUvatioo, yet unleiw they have the work of 
 
 grmce in their souU, they do not, naonoi, 
 
 rightly believe tl»e tilings omlaimd in the 
 
 Scriptures. 
 
 2. Again, as the law ktHrth th*^ ths* Mlere 
 it, even so the pr ' • •* 
 jiel do, through \.:. 'to 
 those that believe it aright. "My work," 
 saith Christ, " my wortls they are spiril and 
 they are life." As if he had aaid. The wnria 
 eootainrd in the Uw an a coTduuit of worka 
 
810 
 
 BUyYA^^'S COMPLETE WORKS. 
 
 tliey wound, tlicy kill, they strike dead those 
 that are under them. But as for me, "The 
 words that I speak unto you, they are spirit 
 and they are life." That is, whosoever doth 
 receive them believingly shall find them full 
 of operation to comfort, quicken, and revive 
 the soul. For as I did not come into the world 
 to destroy men's lives, so that the words that I 
 speak, (as I am sent to preach the Gospel,) 
 tiiey have no such tendency unto those that 
 believe them. The promises that are in the 
 Gospel, oh how do they comfort them ! Such 
 a promise, and such a promise, oh how sweet 
 it is! How comfortable to those that believe 
 them ! Ahts ! there are many poor souls that 
 think they believe the Scriptures to be the 
 word of Gotl, and yet they never enjoyed any 
 thing of the life and promises; they come in 
 upon the heart to quicken, to revive thee, to 
 raise thee from sentence of death that is passed 
 «)U thee by the law, and through the faitb that 
 is wrought in thy soul by the operation of 
 God's Holy Spirit (though once killed by the 
 law or letter) thou art made alive in the Lord 
 Jesus Christ, who is j^resented to thy soul in 
 the promises. 
 
 3. Dost thou indeed and in truth believe the 
 Scriptures to be the word of God ? Then the 
 things contained in them, especially the things 
 of the Gospel, are very excellent to thy soul, 
 as the birth of Christ, the death, the resurrec- 
 tion, intercession and second coming. Oh how 
 precious and excellent are they to thy soul, 
 insomuch that thou regardest nothing in com- 
 parison of them ! Oh it is Christ's birth, death, 
 blood, resurrection, &c., according to t,he Scrip- 
 tures, that thou dost rejoice in exceedingly and 
 abundantly desire after; whom having not 
 heen ye love; in whom, though now ye see 
 him not, yet, believing, ye rejoice with joy un- 
 Hpeakable and full of glory. 
 
 4. Dost thou believe the Scriptures to be the 
 word of God? Then thou standest in awe of 
 and dost much reverence them. Why, they 
 are the word of God, the true sayings of God ; 
 they are the counsel of God; they are his 
 promises and his threatenings. Poor souls 
 are apt to think. If I could hear God speak to 
 mc from heaven with an audible voice, then 
 Bure I should be serious and believe it. But 
 truly, if God should speak to thee from heaven 
 except thou wert converted thou wouldst not 
 regard nor really believe him. But if thou 
 dost believe the Scriptures, thou seest that 
 they are the truth as really as if God should 
 si)cak t-t thee from heaven through the clouds; 
 
 and therefore never flatter thyself, foolishly 
 thinking that if it were so and so then thou 
 couldst believe. I tell thee, saith Christ, " If 
 they believe not Moses and the prophets, 
 neither will tliey believe though one should 
 rise from the dead." But — 
 
 5. Dost thou believe the Scriptures to be the 
 word of God ? Then through faith in Christ 
 thou endeavourest to have thy life squared ac- 
 cording to the Scriptures, both in word and 
 practice. Nay, I say, thou may est have, 
 though thou do not believe them all. My 
 meaning is, that if thou believe none but the 
 ten commandments, thy life may be, according 
 to them, a legal, holy life ; and if thou do be- 
 lieve the Gospel too, then thy life will be the 
 faith of our Lord Jesus Christ ; that is, either 
 thou wilt live in the blessed and holy enjoy- 
 ment of what is testified in the Scripture con- 
 cerning the glorious things of our Lord Jesus 
 Christ, or else thou wilt be exceedingly pant- 
 ing after them. For the Scriptures cany such 
 a blessed beauty in them to that soul that hath 
 faith iu the things contained in them that they 
 do take the heart and captivate the soul of him 
 that believeth them into the love and liking of 
 them, believing all things that are written in 
 the law and the prophets, and have hope to- 
 wards God that there shall be a resurrection 
 of the dead, both of the just and unjust ; and 
 herein do I exercise myself to have always a 
 conscience void of offence both towards God 
 and towards man. 
 
 6. He that believes the Scriptures to be the 
 word of God, if he do but suppose that any 
 one place of Scripture doth exclude him and 
 shut him out of and from a share in the 
 promises contained in them, oh it will trouble 
 him, grieve him, perplex him; yea, he will 
 not be satisfied until he be resolved and the 
 contrary sealed to his soul, for he knows that 
 the Scriptures are the word of God, all truth, 
 and therefore he knows that if any one sen- 
 tence doth exclude or bar him out for want of ' 
 this or the other qualifications, he knows also 
 that not the word alone shuts him out, but He 
 that speaks it, even God himself; and there- 
 fore he cannot, will not, dare not, be contented 
 until he and his soul and Scripture together 
 (with the things contained therein) do em- 
 brace each other, and a sweet correspondency 
 and agreement exist between them. For you 
 must know that to him that believes the Scrip- 
 tures aright the promises or threatenings are 
 of more power to comfort or cast down than 
 all the promises or threatenings of all the men 
 
SIGHS FROM HELL 
 
 811 
 
 ill tl»( worlil. An»l this was the cause why the 
 martyrs of Jesus did so sliglit Unh the pnmi- 
 ises of thoir atlvirsarios when they would have 
 overcome thciu with prolFeriug the great things 
 'f tJiis world unto them, and also their threat- 
 nings when they told tluin they would raik 
 them, hang then), burn them. None ol 
 things 0)uld prevail U|M>n them or ;i. 
 
 them, because they «lid most really believe i other part of the Sri |»tun»— thai b to ••y, by 
 the S:riptures and the things eontainetl in I the p.»wcr of (m«1 in hiji Son Jwtu rhriat 
 them, as is clwirly found and to be Hccn in | th.>ugh the covenanl of pruuiiiw/ I tell thee 
 Heb. xi., ami also in Mr. Fox's reconl of their I from the l»rd, if thi.u , 
 
 ft quiekt'iiini.' |M»wrr 
 
 (J.dii 
 
 the children had, yet befi.re they bo converted 
 it may be truly Mid of them, "Ye eir, not 
 knowing the Scriptun-a nor the power of 
 (Jod." 
 
 2. You say you do 
 Im» iho woni of (ffxi 
 
 ' by 
 
 .;i the 
 
 brethren. 
 
 7. lie that believeth the STipturi>s to be the 
 woni nf itod believeth that nun must be born 
 iu::iin. and also be partakers of that faith 
 wiii.-h is of the operation of CJod, (acconling 
 •< he hath rea«l and believed,) or else he mu»t 
 •!id shall be damne«l. And he that believeth 
 •!iis alight will not bo contented until {acconl- 
 itig iLs it is written) he do partake of and en- 
 j'>y the new birth, and until he do find through 
 nice that faith that is wrought by the opera- 
 ion of C}o<l in his soul. For this is the cause 
 • hy men do sjitisfy themselves with so slender 
 ;k conreitc<l ho|>e that their state is giMwl, (when 
 it is nothing so,) — namely, because they do not 
 crtnlit the S-riptures; for did they, they would 
 |iM)k into their own hearts, and examine seri- 
 ftusly whether that faith, that ho|K>, that grace 
 which they think they have be of that nature 
 and wrought by thnt Spirit and power which 
 
 I or 
 
 that d. '. io' 
 
 and thnt when thou wa»t under the guilt of 
 sin, the cur»e of the law, and the |K.wrr of the 
 devil, and the juj<tice of the great (JiJ. thoo 
 hast bt^on enabU'd by the jh»w i in 
 
 Christ, revealed to thee by th<« - vigh 
 
 nnd by the S-ripture. to ! the 
 
 devil, and the law, and ai. ro a| 
 
 enmity with thee with Ixildncjis and e<»mfort in 
 the fuce, through the bloo«l, di-ath, righte«»u»< 
 ncM, resurrection, nnd intrreowion of Christ, 
 made mention i»f in the Seripturw. 
 
 And, ;{. On this ncenunt oh h'»w «'xr>oll«>nt 
 are th- - 
 virtue ■ 
 
 an in vital ion! They are so large aa to aay, 
 Christ will in nowiBc coat me out; my criinaon 
 sina shall be white as anew. I tell thee, friend, 
 there are iMmie j r ..... . ■ • • 
 
 the Scripture spwikelh of. I si>eak this of an 
 
 efTectunl l>elieving, without whi<'h all other Ls ' helpeil me to la\ 
 
 nothing, unto salvation. Now, then, becaase I and by 
 
 would n->t be tedious, I shall at this time l.-jy for as i. 
 
 down no more discoveries of such an one us York and London, piieil up to ilie slam, be- 
 
 doth savingly believe the Scriptures and the . ntuse thmugh them Christ is pleased by hia 
 
 things contained in them, but shall 8|)eak a ' Spirit to convey comfort to my aoul. I aay, 
 
 few words of examination concerning the wheil the law cursea, when the ' ' • ptj»^ 
 
 things already nieiitioni.iI. As — i when hell-fire flanu^s in my i my 
 
 1. Tlioii - '-d and in • 
 
 eriectually • -.1 ask, t 
 
 lore, Wa.st thou ever kilb-d stark dead by the ' through the pnimuM-s that ail u lorcrd to liy 
 
 law of works contained in the Soripturcn — and leave off to accUM« my soul. So also when 
 
 killed by the law or letter, and made to aee the world frowns, when the enemie* nfft and 
 
 tLv sins against it, and left in an h.' ' -i . . . . in ^^^ ,|,pj, ■ .i .- ^^^ 
 
 dition by the law? For, ns I i«aid. • 
 work of the law is t'> • ul and tn iu. •• 
 
 it deoil, in an hel|. For it d'<th 
 
 neither give the soul any omilort i" 
 it comes, nor doth it show the soul «;. ; 
 fort ifl to be had ; and therefore it is < 
 "the ministration of condemnation, the 
 istnition of death." For though men 
 have a notion of the bleaaed word of Ciud, aa 
 
 it and f>r' 
 
 ground 
 
 d.i 
 
 by 
 ind 
 • to 
 
 otng o^aituit {j\jti bi'UiUAv he liath tu llic frcnp 
 
812 
 
 turcs commanded thee to abstam 
 D.wt thou give diligence to make thy calling 
 and election sure because God commanded it 
 in Scripture? Dost thou examine thyself 
 whether thou be in the faith or no, having a 
 command in Scripture so to do ? Or dost thou 
 (notwithstanding what thou readest in the 
 Scripture) follow the world, delight in sin, ne- 
 glect coming to Jesus Christ, speak evil of the 
 Hiiints, slight and make a mock at the ordi- 
 nance of God, delight in wicked company, and 
 the like? Then know that it is because thou 
 dost not indeed and in truth believe the Scrip- 
 turi-8 cflectually. For, as I said before, if a 
 man do believe them, and that savingly, then 
 he stands in awe, he looks to his steps, he turns 
 his feet from evil, and endeavours to follow 
 that which is good, which God hath com- 
 manded in the Scriptures of truth, yet not from 
 a legal or natural principle— that is, to seek for 
 life by doing that good thing— but knowing 
 that salvation is already obtained for him by 
 the blood of that man, Christ Jesus, on the 
 cross, because he believes the Scriptures ; there- 
 fore (mark, I i)ray, therefore) I say, he labours 
 to walk with his God in all well-pleasing and 
 godliness, because the sweet power of the love 
 of Christ, which he feels in his soul by the 
 Spirit according to the Scriptures, constrains 
 him 80 to do. 
 
 5. Examine again: dost thou labour after 
 those qualifications that the Scriptures do de- 
 scribe a child of God by — that is, faith, yea, 
 the right faith, the most holy faith, the faith 
 of the operation of God? And also dost thou 
 examine whether there is a real growth of 
 grace in thy soul, as love, zeal, self-denial, and 
 a seeking by all means to attain (if possible) 
 to the resurrection of the dead — that is, not to 
 satisfy thyself until thou be dissolved and rid 
 of this body of death, and be transformed into 
 that glory that the saints should be in after the 
 resurrection-day? And in the mean time dost 
 labour and take all opportunities to v;alk as 
 near as may be to the pitch, though thou know- 
 est thou canst not attain it perfectly? Yes, I 
 say, thou dost aim at it, seek after it, press toward 
 it; and to hold on in thy race thou shunnest 
 that which n ay any way hinder thee, and also 
 closest in >vitli what may any way further the 
 same, knowing that that must be or desirino- 
 that it should be thine eternal frame, and 
 therefore out of love and liking to it thou 
 dost desire and long after it a.s being the thing 
 that doth most please thy soul. 
 
 Or how is it with thy soul? Art thou such 
 
 BUNYAN'S COMPLETE WORKS. 
 
 from it? 
 
 an one as regards not these things, but rathei 
 busiest thy thoughts about the things here be- 
 low, following those things that have no scent 
 of divine glory upon them ? If so, look to thy- 
 self ; thou art an unbeliever, and so under the 
 wrath of God, and wilt for certain fall into the 
 same place of torment that thy fellows have 
 fallen into before thee, to the grief of thy own 
 soul and thy everlasting destruction. 
 
 Consider and regard these things, and lay 
 them to thy heart before it be too late to recover 
 thyself by repenting of the one and desiring 
 to close in with the other. Oh, I say, regard, 
 regard, for hell is hot. God's hand is up] 
 the law is resolved to discharge against thy 
 soul ! the judgment-day is at hand ! the graves 
 are ready to fly open ! the trumpet is near the 
 sounding ! the sentence will ere long be past, 
 and then you and I cannot call time again ! 
 
 But again, seeing they are so certain, so sure, 
 so irrecoverable, and firm, and seeing the sav- 
 ing faith of the things contained therein is to 
 reform the soul and bring it over to the things 
 of God, really conforming it to the things con- 
 tained therein, both to the point of justifica- 
 tion and also an impartial walking, and giving 
 up thy soul and body to a conformity to all the 
 commands, counsels, instructions, and exhort- 
 ations contained therein, this then will learn 
 us how to judge of those who give up them- 
 selves to walk in the imaginations of their ov/n 
 hearts, who slight and lay aside the Scriptures, 
 counting them but empty and uncertain things, 
 and will live every day in ojjen contradiction to 
 what is contained, commanded, and forbidden 
 therein. 
 
 As, first. This will show us that all your 
 drunkards, whoremasters, liars, thieves, swear- 
 ers, backbiters, slanderers, scoffers at goodness, 
 &c. — I say, we may see by this that they that 
 live in such things have not the faith of these 
 things contained in their hearts, seeing they 
 delight to practice those things that are foi bid- 
 den by and in them. And so they continuing 
 living and dying in this state, we may conclude 
 without fear that these portions of Holy Scrip- 
 ture belong unto them, and shall for certain be 
 fulfilled upon them : " He that believeth not 
 shall be damned. — The unrighteous shall not 
 inherit the kingdom of God. — But the abomi- 
 nable, the unbelieving, the whoremongers, and 
 all liars shall have their part in the lake that 
 burneth with fire and brimstone. — Depart, ye 
 cursed, into everlasting fire, prepared for the 
 devils and his angels." Depart, depart from 
 me, for I will not save you. Depart, for mv 
 
SIGHS FROM HELL. 
 
 813 
 
 blood shall not at all wash you. Depart, for 
 you sliall not set ono foot into the kingdom of 
 heaven. 
 
 Depart, ye cursed I Ye are cur>»e«l of (Jod, 
 curseil of hi.s law, cursetl of me, cursed l>y the 
 saint.'*, and eursed by the ungeU, cur^f«l all 
 over, nothing but cursed, and therefore ile|.art 
 from me. And whither? Into everhttiing 
 lire; tire that will scald, scorch, burn, and 
 liame to purpo.se ; " fire that shall never bo 
 quenched;" fire that will last to etrrnity. 
 And must we be all alone ? No, you shall have 
 company, store of company with you -name- 
 ly, all the raging, roaring devils, together with 
 au innumerable company of fellow-damneil 
 sinners, men, women, and children. And if 
 the .ScripturcsJ be true, (jis they will one day 
 wonderfully appear to be,) then this must luid 
 shall be thy portion if thou live and die in 
 this state, and of all them who continue in 
 siauing against the truth contained in the 
 Scriptures. 
 
 As — 1. Dost thou delight to sin against 
 plain commands? " Thou art gone." 
 
 2. Dost thou slight and scorn the counsels 
 contained in the Scriptures, and continue in 
 so doing? " Then thou art gone." 
 
 3. Dost thou continually neglect to come to 
 Christ, and use arguments in thine own heart 
 to .satisfy thy soul in so doing? "Then thou 
 art gone." Luke xiv. 17, 18 compare with 
 verse 24 and Hob. ii. 3. " How shall we es- 
 cape if we neglect so great salvation?" Ilow 
 shall we escape? — that is, there is no way to 
 escape. 
 
 1. Ik.>cau.sc God bath sai*l we shall not. 
 "is«.>c that ye refuse not him that s|M'aketh ; 
 for if they esca|>cd not who refused hiui that 
 bpake on earth, (that was Moscn,) much more 
 ttliall not we escape if we turn away from Him 
 that speaketh from heaven." 
 
 2. IWcaiLse he hath not only said they shall 
 not, but abo hath bound it with an oath, say- 
 ing, 'So I aware in my wrath. They shall not 
 entei into my rest." To whom did he hwcat 
 that they should not enter into his rcat? 
 Answer, To them that believe*! not. "So wo 
 »ee they could not enter in, because of un- 
 bejief" 
 
 Secondly. This will teach us what to think 
 and conclude of such who, though they do not 
 •o openly discover their folly by ojh'H and 
 grom sins against the law, yet will give more 
 heed to their own spiritA and the niovingn 
 thereof, though they be neither conun:ini|e<l 
 nor coramendc«l for the same in Scripture, nay, 
 
 though the Scripture command and eumuieud 
 the contrary, than they will to the holy and 
 revealed will of God. I say, such men an* in 
 as bad a state as the other tn thi* fiiU, \<*'ing 
 di.s4)|)edient t ■ .rj 
 
 ns Well as tl,. ,,.f . 
 
 the one o|>enly tr imi the plain 
 
 and well-known i : . 1 in it; the 
 
 other, though more cloap and hidden, yrt 
 st-cretly rejoeting and slighting them, giving 
 more heed to their own npirits and the noliooa 
 thereof, although not warranted by the Scrip* 
 tures. 
 
 .V few words more, and -mi I nhall rt)nrludc. 
 
 .Vntl— I. Take hre«l that you runleal not 
 yourselveti with'a bare notion of the Scripturet 
 in your lieaiLs, by which you may go far, cren 
 so far as to bo able to dispute fur the truth, to 
 preach the Gospel, and lalxiur to vitnliralc it 
 in oj»}H>silion to gainsayers, and yt-t ♦h- found 
 at the left hand of Christ at • ntday, 
 
 fonismuch as thou didst coi, . If with 
 
 a portion of traditional knowledge of them. 
 
 2. Have a care that thou own the whole 
 Scripture, and not own one part and neglect 
 another or slight it ; as thus, to own the law 
 and slight the Gfwpel, or to thiftk that thou 
 must be savtnl by thy grxMl ■ ! worka, 
 for that is all one as if thou : t Chriat 
 away from theo; or else ao to own the CirMprl 
 as if by it thou wort exempt*"*! fnim all ol^edl- 
 cnce to the ten commandments and ronfurmiljr 
 to the law in life and conversation, for in to 
 doing thou wilt for certain make sure of 
 eternal vengeance. 
 
 3. Have a care that thoa put not wrong 
 namea on the things contained in the Scrip- 
 ture, as to call the law Christ and Christ tho 
 law, for some having done so (in mj know- 
 
 V.iwc so darkeni'sl to them<H-lvm tho 
 truth of the (JosjM'l that in a very 
 lilll. liuu" they have boon r trt 
 
 and op|M(so them, and s<) hi in 
 
 their own souls for the devil to inhabit, snd 
 oblainiHl a place in hell for their own aouls to 
 1)0 tormented for ever and ever. 
 
 Against this danger, therefore, in rradinf 
 and reccivintr tho t<ittiinomr of Scripture, 
 learn t" '"d the 
 
 (tosfiol, .. ' »• to 
 
 the salvation of thy s<>ni. .V; 'O 
 
 mayent so do, in the first place U / at 
 
 be would show thoo the naturr of the Ooepei, 
 and s««t it homo ortiTtually with life and p)wcr 
 upon thy soul by fsith : which is thi*. thai 
 God would show thee that as thou, being mAO, 
 
814 
 
 BUNYAN'S COMPLETE WORKS. 
 
 hast sinned against God, so Christ, being God- 
 nuiii, hath bought thee again, and with his 
 most precious blood set thee free from the 
 bondage thou hadst fallen into by thy sins; 
 and that not upon condition that thou wilt do 
 thus and thus, this and the other good work, 
 but rather tliat thou, being justified freely by 
 mere grace through the blood of Jesus, 
 Bhouldst also receive thy strength from Him 
 who iiath bought thee, to walk before him in 
 all WL-U-plcasing, being enabled thereto by 
 virtue of his Spirit, which hath revealed to thy 
 soul tluit thou art delivered already from wrath 
 to come, by the obedience, not of thee, but of 
 another man — viz., Jesus Christ. 
 
 1. Then if the law thou readest of tell thee 
 in thy conscience thou must do this and the 
 other good work of the law if ever thou wilt 
 be saved, answer plainly that for thy part, 
 thou art resolved not only to work for life, but 
 to believe in the virtue of that blood shed upon 
 the cross, upon Blount Calvary, for the remis- 
 sion of sins ; and yet, because Christ hath jus- 
 tified thee freely by his grace, thou wilt serve 
 him in holiness and righteousness all the days 
 of thy life, yet not in a legal spirit or in a 
 covenant of works, but mine obedience (say 
 thou) I will endeavour to have it free and 
 cheerful, out of love to ray Lord Jesus. 
 
 2. Have a care thou receive not this doc- 
 trine in the notion only, lest thou bring a just 
 damnation upon thy soul by professing thyself 
 to be freed by Christ's blood from the guilt of 
 
 sin, while thou remainest still a servant to the 
 filth of sin. For I must tell you that unless 
 you have the true and saving work of the faith 
 and grace of the Gospel in your hearts, you 
 will either go on in a legal holiness, according 
 to the tenor of the law, or else, through a no- 
 tion of the Gospel, (the devil bewitching and 
 beguiling thy understanding, will, and affec- 
 tions,) thou wilt. Ranter-like, turn the grace of 
 God into wantonness, and bring upon thy soul 
 double if not treble damnation, in that thou 
 couldst not be contented to be damned for thy 
 sins against the law, but also, to make ruin sure 
 to thy soul, thou wouldst dishonour the Gos- 
 pel, and turn the grace of God held forth and 
 discovered to men by that into licentiousness. 
 But, that thou mightest be sure to escape these 
 dangerous rocks on the right hand and on the 
 left, see that thy faith be such as is spoken of 
 in the Scripture, and that thou be not satisfied 
 without that, which is a faith wrought by the 
 mighty operation of God, revealing Christ to 
 and in thee, as having wholly freed thee from 
 thy sins by his most precious blood ; which 
 faith, if thou attain unto, will so work in thy 
 heart that first thou wilt see the nature of the 
 law, and also the nature of the Gospel, and 
 delight in the glory of it ; and also tbou wilt 
 find an engaging of thy heart and soul to Je- 
 sus Christ, even to the giving up of thy whole 
 man unto him, to be ruled and governed by 
 him to his glory and thy comfort, by the faith 
 of the Lord Jesua. 
 
rOXFKSSION OF MY IWITII 
 
 A ui:as().\ (){■ M\ i'UA( ri( i:; 
 
 OR. WITH Will). AND WHO NOT. I CAN llol.n CHIJUH KKI.I.OW.«<|IIP OR THE mMMfXin?! 
 OP SAINT.>: .<IloWIN(J. UY 1)1VI:K.«< ARlilMKNT.-^, THAT THn| (j|| I DARK Nol 
 CATK WITH THK Ol'KN I'ROFANK, YKT I CAN WITH THO.-^K VISIUI.K SAINTS Til v U 
 
 AHOIT WATKR RAl'TI.^^M: WIIKI'.KIN !.>< ALSO DISCOUKSKD WIIKTHKR THAT UK THM 
 E.NTERINlJ ORDINANCK INTO FKLLoWSHIP OR NO. 
 
 I beliercd, »nd thcrvforc bare I ii|)uken. — Ps. rsri. 10. 
 
 TO nil-: Ki.ADKi:. 
 
 Sir: 
 
 I marvel not that l>oth yourself ami otlters 
 do think my long imprlj*onment stranjje, or 
 rather .stranpely of me for the sake of that ; for 
 vecjly I !«h<)ul<l aUo have done it mvHelf had not 
 the Holy ( fho-<t lr)n!r *in«'<' fxrhidden nie. N'ay, 
 verily, that notwi' -, had the adver- 
 
 Bar}' hut f!i.Hten«Hl t: lion of };uilt U|>on 
 
 me, my long trial-s might by thid time have 
 put it beyond dispute; for I have not hitherto 
 been so sordid aa to stand to a doctrine right 
 or wrong, much less when so weighty an argii- 
 ment as alxive eleven years' impri^winuK'nt !« 
 continually ilopuing of me to weigh an ' 
 and pause again, the grounds and fow 
 of those principles for which I thus have suf- 
 fered ; but having not only at my trial asserteil 
 them, but also since, even all this te<lious track 
 of time, in cold hliMKl, a thousand times, by 
 the word of (Jml, examined them and found 
 them go<T<l, I cannot, I dar«' not, now revolt or 
 deny the same, on pain of eti-rnal damnation. 
 
 And that my principN-s and practice may be 
 open to the view and judgment of all men, 
 (though they stand anci fall to none but the 
 word of (fO«l alone,) I have in thi- 
 Uo presenteil to this generation -I ' 
 my f'tifh and a Rftuon uf my J'r'irit.t im IJu 
 Womfnp nj (imt ; by which, although it be 
 brief, candid Christians laay, I hope, without 
 
 a violation to faith or lo%'e, judge I may have 
 the r(M)t of the matter found in me. 
 
 Neither have I in this relation abastTcly 
 presented my reader with other d<x-trinc« or 
 practices than what I held, profc^iAt-fi aotl 
 jin-ached wheti apprehendc<l snd «ii«t into 
 pri-iitn. Nor did I then or ; 
 trine besides or which is not t! i. 
 
 The suhjtHTt I should have preachni u|Mtn, 
 even then when tho constable came, wa- /'• •' 
 thou bfiirre on the Son <nf God t From n. 
 I intended to iihow the al»^olute ii' 
 in .Ii>*u« ('hri«t, and that it wa« si- f 
 
 iicern for nut. 
 
 r own hearts « .«'l 
 
 it or no. 
 
 Faith and holines« art my profensed prind* 
 
 plcM, with an endeavour, so far as in me lirtb, 
 
 to l)e at |H>aco with all men. What ^\..\.'. I 
 
 I !M»v ? \^'X ntino enomi** lhen>»/»lv««B \^ j ' -^ 
 
 doth or hath, accortling to the true Ibtmi <>f 
 my words, savoured either of heresy or rebel- 
 lion. I say afnin, let they thcaisclTcs b« 
 !it they find in my writing or 
 i rcndor mo worthy of aloHMt 
 tntUo y»!*rii' 
 84*rTeth to be 
 according to tlieir i/rnv 'tier. In. 
 
816 
 
 BUNYAN'S COMPLETE WORKS. 
 
 deed, my principles are such as lead me to a 
 denial to communicate in the things of the 
 kingdom of Christ with the ungodly and open 
 profane ; neither can I, in or by the supersti- 
 tious inventions of this world, consent that my 
 soul should be governed in any of my ap- 
 proaches to God, because commanded to the 
 contrary and commended for so refusing. 
 WlitTofore, excepting tliis one thing, for which 
 I ought not to be rebuked, I shall, I trust, in 
 do.si)itc of slander and falsehood, discover my- 
 self at all times a peaceable and an obedient 
 servant. But if nothing will do unless I make 
 of my conscience a continual butchery and 
 slaughter-shop, unless, putting out my own 
 eyes, I commit me to the blind to lead me, as 
 I doubt is de^jired by some, I have determined, 
 the Almighty God being my help and shield, 
 yet to sulTer, if frail life might continue so 
 
 long, even till the moss shall grow on mine 
 eyebrows, rather than thus to violate my faith 
 and principles. Will a man leave the snow 
 of Lebanon that cometh from the rock of the 
 field? or shall the cold flowing waters that 
 come from another place be forsaken ? " Hath 
 a nation changed their gods which yet are no 
 gods? For all people will walk every one 
 in the name of his god, and we will walk in 
 the name of the Lord our God for ever and 
 ever." 
 
 Touching my practice as to communion 
 with visible saints, although not baptized 
 with water, I say it is my present judgment 
 so to do, and am willing to render a farther 
 reason thereof, shall I see the leadifig hand 
 of God thereto. Thine, in the bonds of the 
 Gospel, 
 
 JOHN BUNYAN. 
 
A CONFKSSIOX or MV I'Airil. 
 
 1. I BixlKVK tluit tluTc i-H but one only 
 true UoU, and that there is none other but he: 
 " To us there is but one (JikI, the Father, of 
 whum arc uU thitijo*- And this is life eternal, 
 that tht-y might kuuw thee, the only true 
 Lioil," iScc. 
 
 2. I believe that this (Joil is nlniighty, eter- 
 nal, invi.iiblc, iiieouipreheUHibU;, ».Vv. : "I am 
 tlic Almighty God ; walk before me, and bo 
 ihou perfecL"' " The eternal Ciod is thy re- 
 fuge." " Now unto the King eternal, immor- 
 tal, invisible, the only wise Ciod, be honour 
 and glory fur ever and ever." 
 
 3. I believe that this God is unspeakably 
 perfect in all his attributes of power, wisdom, 
 justice, truth, holiueas, mercy, love, Ac, His 
 power is said to be eternal, his understanding^ 
 an«l wisdom infinite; he is called the Juti 
 
 to all things ; he i<« »aid 
 >l the God thereof. Th«-re 
 is none iioly as ihe Ix>rd. "God is love." 
 "Canst thou by searching find out God? 
 Canst thou Und out the Almighty uuto per- 
 fection?" 
 
 4. I believe that in thfe Godhead there are 
 
 •«: '"There arc 
 .\<:n, the Father, 
 the Word, and the I 
 
 5. 1 believe that t :■ are, in nature, 
 
 CMcnce, and eternity, ctjually one: " Thcs« 
 three are one." 
 
 G. I believe '' there is a world to come." 
 
 7. I bi 
 tion of ti. -'. 
 
 " .Many that aieep in the dust of the earth 
 •hall awake, some to everlasting life, and 
 some to everia^Hting shame and contempt. 
 Marvel ni>t at this. For tlu ' . 
 in t)\>' w))i< )i nil that an- in ; 
 
 worthy of tliat world and of the murrrctioa 
 from the dead neither marry nor are (cirrn ia 
 marriage, neither can tl. .y morr ; 
 
 " for they are e<iu«l to thi- 1 aro the 
 
 children of God, being thu ihtidreo of iIm 
 n-surreetion." 
 
 l». I believe that thcwo that tent 
 
 shall be tormented with the ■- i bis 
 
 angels, and shall be cast with them into tk« 
 lake that burns with fire and \'' 
 "where the worm ditth not and •• 
 not quenched." 
 
 10. I believe that, because God is naturally 
 holy and just, even as he is g<Kxl and merci- 
 ful, therefore, all having sinned, none can be 
 saved without the means of a lUdermcr. 
 "Then he is gracious unto him, and saiih. 
 Deliver him fnim trtiini; d<>n-n to the pit : I 
 1. ■ . ■ . \-. 
 
 I. ; 
 
 sins. For wiiuii, without simitiing ol biood, 
 is no remission." 
 
 11. I believe that Jesus Christ oar Lord 
 himself Is the Kcdeomer. "They remem- 
 bered that (.i«id was thi'ir rock and the high 
 tfod their Redeemer." ' ■> ye 
 knnw thnt vi' w»t»« not rr,r' 
 
 { from your fathers, but with the pn*cious blovid 
 I of Christ, as of a lamb without blemish and 
 without »\toU" 
 
 I 12. ! 
 : I.nnl 
 
 demptioo that before the world wn 
 
 :'>r us. "Fonumurh, then, .a* ti- i» 
 
 M're made psrtak«r» <•! lii^!> -^'i I !■' --I. be 
 
 ime, 
 
 lUc ; and they that have done evil, to the re- 
 surrection of damnation." 
 
 8. I believe thav they that shall be counted 
 
 nun tnat i 
 devil, and ^^ • 
 I death were all their lifotimc subject to bond- 
 
818 
 
 BUyYAN'S COMPLETE WORKS. 
 
 fulness of time was come, 
 made of a woman, 
 redeem them that 
 
 age. When the 
 God sent forth his Son, 
 made under the law, to 
 were under the law. Wherefore it behooved 
 him in all things to be made like unto his 
 brethren, that he might be a merciful and 
 faithful high priest in things pertaining to 
 Got! to make reconciliation for the sins of the 
 people ; for in that himself hath suffered, being 
 tempted, he is able to succour them that are 
 tempted. Christ hath redeemed us from the 
 curee of the law, being made a curse for us. 
 Kb it i« written. Cursed is every one that 
 hangelh on a tree. That the blessing of 
 Abraliam might come upon the Gentiles, 
 ;hrougli faith in Jesus Christ." 
 
 13. I believe that the time when he clothed 
 himself with our flesh was in the days of the 
 reign of Caesar Augustus ; then, I say, and not 
 till then, was the Word made flesh or clothed 
 with our nature. 
 
 "And it came to pass in those days that 
 there went out a decree from Csesar Augustus 
 that all the world should be taxed ; and Joseph 
 went up from Galilee, out of the city of 
 Naziireth, into Judea, unto the city of David, 
 which is called Bethlehem, because he was 
 of the house and lineage of David, (to be 
 taxed, with Mar}' his espoused wife,) being 
 great with child; and so it was that while 
 they were there the days were accomplished 
 that, she should be delivered." This child 
 was he of whom godly Simeon was told by 
 the Holy Ghost, when he said that he should 
 not see death until he had seen the Lord 
 Christ. 
 
 14. I believe, therefore, that this very child, 
 a-s afore is testified, is both God and man, the 
 Christ of the living God. " And she brought 
 forth her first-born son, and wrapt him in 
 Bwadd ling-clothes, and laid him in a manger, 
 because there was no room for them in the 
 inn. And there were in the same country 
 Bhopherds keeping watch over their flocks by 
 night. And lo, the angel of the Lord came 
 upon them, and the glory of the Lord shined 
 rouml about tliem ; and they were sore afraid. 
 .And the angel said unto them. Fear not: for 
 behold I bring you good tidings of great joy, 
 which shall be to all people. For unto you is 
 born this day, in the city of David, a Saviour, 
 which is Christ the Lord. And this shall be 
 a sign unto you: ye shall find the babe 
 wrapped in swaddling-clothes, lying in a man- 
 ger." Again : " But while he thought on these 
 things behold the angel of the Lord appeared 
 
 unto hiifL'^aying, Joseph, thou son of David, 
 fear not^ take unto thee Mary thy wife, for 
 that which is conceived in her is of the Holy 
 Ghost. And she shall bring forth a son, and 
 thou shalt call his name Jesus, for he ehull 
 save his people from their sins. IS'ow all this 
 was done that it might be fulfilled which waa 
 spoken of the Lord by the prophet, raying, 
 Behold a virgin shall be with child, and aluAl 
 brinf forth a son, and they shall call his name 
 Immauuel, which, being interpreted, is God 
 with us." 
 
 15. I believe, therefore, that the righteous- 
 ness and redemption by which we that believe 
 stand just before God, as saved from the curse 
 of the law, is the righteousness and redemp- 
 tion that consists in the personal acts and per- 
 formances of this child Jesus, the God-man, 
 the Lord's Christ; it consisteth, I say, in his 
 personal fulfilling the law for us to the utmost 
 requirement of the justice of God. " Do not 
 think (saith he) that I am come to destroy the 
 law or the prophets; I am not come to de- 
 stroy, but to fulfil. By which means he be- 
 came the end of the law for righteousness tc 
 every one that believeth. For what the law 
 could not do, in that il was weak through the 
 flesh, God sending his own Son in the likeness 
 of sinful flesh, and for sin, condemned sin in 
 the flesh. So, finishing transgressions, and 
 making an end of sins, and making recon- 
 ciliation for iniquity, he brought in everlast- 
 ing righteousness." 
 
 16. I believe that for the completing of this 
 work he was always sinless, did always the 
 things that pleased God's justice; that every 
 one of his acts, both of doing and sufi'ering, 
 and rising again from the dead, was really 
 and infinitely perfect, being done by him as 
 God-man ; wherefore his acts before he died 
 are called " the righteousness of God," his 
 blood, " the blood of God ;" and " herein per- 
 ceive we the love of God, in that he laid down 
 his life for us." The Godhead, which gave 
 virtue to all the acts of the human nature^ 
 was then in perfect union with it when he 
 hanged upon the cross for our sins. 
 
 17. I believe, then, that the righteousness 
 that saveth the sinner from the wrath to come 
 is properly and personally Christ's, and ours 
 but as we have union with him, God by grace 
 imputing it to us. " Yea doubtless, and I 
 count all things loss for the excellency of the 
 knowledge of Christ Jesus my Lord, for whom 
 I have suffered the loss of all things, and do 
 count them but dung, that I may win Christ 
 
A COSFESSIOy Ut MY tAJllI 
 
 sm 
 
 Rnd be found in him, not having nty own 
 ri^hteousne>s, which is of tl»e hiw, hut that 
 which is througli the faith of Christ, the rij;ht- 
 eousness which is of (Jod by faith. For of 
 him arc ye in Christ Jcmus, who of (Sod Ih 
 made unto uh wisdom, and riglitvousnoM, and 
 BanctiticHtion, and redemption. For he )>ath 
 made Him to be >«in for us wlio knew no Min, 
 that wc mij^ht be made tlie righteousni^HH <if 
 fiod in {lim." 
 
 18. I believe tiiat CJml, m* the reward of 
 Christ's nndcrtaking for us, hath exaltwl him 
 to his own right liand iu» uur Mediator, and 
 given iiim a name above over}* name; nnd 
 hath made him I^^rd of all, attd judge ofi|uick 
 ami dead; and all this that we who believe 
 might take courage to believe and hope in 
 0«kI. " AntI being found in fiLshion its a man, 
 he hunUtled himself unto death, even the 
 death of the cross, where he die«l for our .sins; 
 wherefore CSod hath highly exalted him, and 
 given him a name above every name, that at 
 the name of Jesus every knee Hhould bow, 
 both of things in heaven, ami thing>< in i-arth, 
 and things that are under the earth; and that 
 everj' t<»ngue shall conft-^w that Jesus Chriflt 
 \» Lord, to the glory of God the Father. And 
 he commanded us to preach unto the people, 
 and to t<.>^tify that it wax he that was or- 
 dained of (Jod to be the judge of tpiiek and 
 dead ; who verily was foreordained In-fore 
 the foundation of the world, but was manifeitt 
 in the ln.sl times for you who by him do be- 
 lieve in Ciod, who raised him from the dead, 
 and gave him glory, that your faith and hope 
 might be in 0<xl." 
 
 19. I believe that, Winjr at tho rlpht hand 
 of (mmI in he:i 
 
 crci»e all the • 
 
 and niediatopship, pm«enting hims4>lf before 
 Ctml in the righteousneiw which wa« accom- 
 pli.shed for \i» when he wa^ in the world; for 
 by the oflicaoy of his bbKxl he not only went 
 into the holy place, but U-ing tberf , and hav- 
 ing by it obtain<"«l eternal r 
 now i.s receiving the worth a 
 from the Father, doth In-stow njion iw grace, 
 rc|)cntance, faith, and the remiiMion of nin.4; 
 yea, he aluo receivetl for iw the Holy (iliont. to 
 be sent unto u» to aiteertain um of our » ! 
 and glory ; for if he weri' on earth, h^ 
 not \>c a prif?«t. " > 
 high priest that 1- 
 
 JoHUA the Hon of (iod, let uh hold fa^t our pri>- 
 fonion. For there \» one (hmI and one Medi- 
 ator between God and man, the man Chriat 
 
 Jesus. For by his own IiI.-mI !.• < lU. ml into 
 the holy phtee, having ohtanu-d < l<-ra:tl re- 
 demption for ujk For Chrint is not entered 
 into the holy place made with hands, which in 
 the figure of the true, but into heaven it«elf, 
 now to appear in the preitence of (mkI for u«. 
 Therefore In-inir bv the riirht hand of (m»«I ex- 
 
 thin wiiieh ye now »• r. ' 
 
 2<X I U-lieve that, ^ .re. he aliall au 
 
 continue till the restitution of all things; and 
 then he nhall come again in glor>-, and ' " 
 Hit in judgment U|Min all fletth : and I I 
 t' ling to hilt M>ntfn< ' 
 
 1m>. " Ke|ient ye, i: 
 i<in\tti<d, tliat your sins m:iN 
 when the tinu-j* of refreshing 
 the preHcncc of the Lord. And he shall M^nd 
 Jc»\ia Christ, which before won preached unto 
 you, whom the henvenn nutsl receive, until the 
 restitution of all things, s|ioken of by the 
 mouth of all the holy prophels sini'v the world 
 began. For thiit Mame Jetus, which ye have 
 seen go up into heaven, shall mi come in like 
 manner a-s ye have tieen him go into heaven. 
 For the Liird him)M.>lf ithall deseend from 
 heaven with a shout, and with the voice of the 
 archangel and the trum|>et of (J.«l," Ac 
 " When the .S»n of man "hall ei.tn<' in hia 
 glory, and all the holy :i' . then 
 
 he shall sit upon the thr>' .Vnd 
 
 l)efore him shall he gnthere<l all nations; and 
 he Ithall lu-parate them one fmrn another, aa a 
 Rhepherd divideth hin iihi*ep from the goata. 
 And he shall set hiit nhei'p on his : .1. 
 
 but the goatit on the lefl, Tlui. .>• 
 
 ■ say to them on his right hand, (.• 
 d of my Father, inherit the ki:. 
 prepannl for you from the foumlation •>■ tiie 
 w^orld. Then shall he »ay to theni on the lefl 
 hand, IX'part from me, ye curMtl, into ever- 
 lasting fire, preparetl for the devil ai. ' 
 nii<'<*l« And theito shall go awny into r\ 
 t, but th' 
 I'" day of t 
 a thief in the night, in t' 
 •hall pAM away with a gr> .;. .. 
 mentit shall melt with fervent 
 . .ind the works that are - 
 • u|». Sifinir, then, that 
 
 gntilim-fw, looking li»r and h-i o the 
 
 coming of the day of (•«-;. r> tha 
 
 hesTcmi, belof on Are, thall b« diMolved, 
 
820 
 
 BUNYAN'S COMPLETE WORKS. 
 
 elements shall melt with fervent 
 
 and the 
 
 beat?" ^. . 
 
 •>1 I believe that when he conies his saints 
 BliuU have a reward of grace for all their work 
 ttud labour of love which they showed to his 
 name in the world: "And every man shall re- 
 ceive his own reward, according to his own la- 
 bour. And then shall every man have praise 
 of God. And behold I come quickly, and my 
 rewaid is with me, to give to every man ac- 
 cording as his work shall be. Wherefore, my 
 beloved brethren, be steadfast, immovable, 
 always abounding in the work of the Lord, 
 fonisinuch as ye know that your labour is not 
 in vain in the Lord, knowing that of the Lord 
 ye shall receive the reward of inheritance, for 
 you serve the Lord Christ." 
 
 How Chrisl is made ours; or by what means this 
 or that man halh that benefit by him as to stand 
 juit before God now and in the day of judg- 
 vient. 
 
 1. 1 believe, we being sinful creatures in our- 
 selves, that no good thing done by us can pro- 
 cure of God the imputation of the righteous- 
 ness of Jesus Christ, but that the imputation 
 thereof is an act of grace, a free gift without 
 our deserving: "Being justified freely by his 
 grace, through the redemption that is in Jesus 
 Christ. He called us, and saved us with an 
 holy calling; not according to our works, but 
 according to his own purpose and grace, which 
 was given us in Christ Jesus." 
 
 2. I believe also that the power of imputing 
 righteousness rcsidcth only in God by Christ : 
 1. Sin being the transgression of the law. 2. 
 The soul that hath sinned being his creature, 
 and the righteousness also his, and his only ; 
 even as David also describeth the blessedness 
 of the man to whom God imputeth righteous- 
 ness without works, saying, "Blessed are they 
 whose iniquities are forgiven and whose sin is 
 covered. Blessed is the man to whom the 
 Lord will not impute sin." Hence, therefore, 
 it is said again, "That men shall abundantly 
 alter tlie memory of his great goodness and 
 King of his righteousness. For he saith to 
 .Moses, I will have mercy on whom I will have 
 mercy, and I will have compassion on whom 
 I will have compassion. So, then, it is not in 
 him that willeth nor in him that runneth, but 
 in God that showeth mercy." 
 
 3. I believe that the offer of this righteous- 
 ness, as tendered in the Gospel, is to be re- 
 ceived by faith, we still in the very act of re- 
 mving it judging ourselves sinners in our- 
 
 selves. "0 wretched man tha. I am! who 
 shall deliver me from the body of this death? 
 I thank God through Jesus Christ. Believe 
 in the Lord Jesus Christ, and thou shalt be 
 saved. The Gospel is preached in all nations 
 for the obedience of faith. Being justified ' 
 freely by his grace, through the redemption 
 that is in Jesus Christ, whom God hath set 
 forth to be a propitiation" (a sacrifice to ap- 
 pease the displeasure of God) " through faith 
 in his blood; to declare his righteousness for 
 the remission of sins that are past, through the 
 forbearance of God; to declare, I say, at this 
 time, his righteousness, that he might be just 
 and the justifier of him that believeth on 
 Jesus. Be it known unto you, therefore, men 
 and brethren, that through this man is 
 preached unto you the forgiveness of sins, and 
 by him all that believe are justified from all 
 things from which they could not be justified 
 by the law of Moses." 
 
 4. I believe that this faith, as it respecteth 
 the imputation of this righteousness for justi- 
 fication before God, doth put forth itself in 
 such acts as purely respect the offer of a gift. 
 It receiveth, accepteth of, embraceth, or trust- 
 eth to it. "As many as received him, to 
 them he gave power to become the sons of 
 God, even to them that believe on his name. 
 This is a faithful saying, and worthy of all ac- 
 ceptation, That Jesus Christ came into the 
 world to save sinners, of whom I am chief. In 
 whom ye also trusted, after that ye heard the 
 word of truth, the Gospel of. your salvation^ 
 in whom also, after that ye believed, ye were 
 sealed with the Holy Spirit of promise." 1 
 believe, therefore, that as to my justification 
 from the curse of the law I am, as I stand in 
 myself, unworthy to receive, accept of, em- 
 brace, and trust to the righteousness that is 
 already provided by and wrapped up in the 
 personal doings and sufferings of Christ, it be- 
 ing faith in that, and that only, that can jus- 
 tify a sinner in the sight of God. 
 
 5. I believe that the faith that so doth is not 
 to be found with any but those in whom the 
 Spirit of God, by mighty power, doth work it; 
 all others, being fearful and incredulous, dare 
 not venture their souls and eternity upon it. 
 And hence it is called the faith that is wrought 
 by the "exceeding great and mighty power of 
 God," the faith "of the operation of God." 
 And hence it is that others are said to be fear- 
 ful, and so unbelieving. These, with other 
 ungodly sinners, "must have their part in the 
 lake of fire." 
 
A COyFESSION OF MY F AIT II. 
 
 C. I believe that tins faith « efTectually 
 wrought in none but tlnwe which, btf.»re the 
 world, were ai»[K»intt»d unto glon*. "And as 
 many im were ordainetl unto eternal life l>o- 
 lieve<l, that he mij;ht make known tin- ri«-lu-:s 
 of his* >,'lory uiK>n the vessels of nierey which 
 he had before prepared unto glory. We give 
 thanks unto (i<k1 always for you all, making 
 mention always of you in our prayent, remem- 
 berinjj without eeasini; your Work of faith, 
 and labour of love, and patience of hope in 
 our Lord Jfsus (."hrist in the sight of ChkI: 
 ki.5wing, brethren beli)ve<l, your elii'tion of 
 God." Hut of the rest he naith, " Ye believed 
 not, because ye are not of my sheep, as I said," 
 which latter words relate to the 10th verse, 
 which res peeteth the election of Cffnl. "Tin ' 
 fore they could not believe, l)ecause (F>.i 
 ?aid ai^ain) he hath blindwl their eyes and 
 hardeufHl their hcarti, that they should not 
 see with their eyes nor understand with their 
 heart, and I should heal them." 
 
 0/ Kiertion. 
 
 1. I believe that election is free and |>erma- 
 nent, being foundc<l in grace and the un- 
 changeable will of t5o<|. " Even .so, then, at 
 this present time also there is a remnant ac- 
 cording to the election of grace; and if by 
 grace, then it is no more of works; otherwi-«e 
 grace is no more grace. But if it Ik* of wnr' 
 then it is no more of grace, other\vise wur'rv 
 no more work. NeVcrtheU'ss, the foundat 
 
 of (I'xl standeth sure, having this seal, I 
 Lord knoweth who arc his. In whom also we 
 have obtaine<l an inheritance, being predrnti- 
 nate<l, acconling to the purjKwe of Him who 
 worketh all things after the counsel of his own 
 will." 
 
 2. I believe that thi- 
 tion was l>efore the f"i: 
 
 and so before the elect themselves had Wing 
 in, themselves; for ftod, who quiekeneth t' • 
 dead. an<l ralleth thono things which U* m-t 
 though they were, stays not for t: 
 things to determine his ••trrnal : 
 but having all thini.'s pp"*- nt to iiim, iii 
 wisdom he made his rlmii"' U lure the «■ 
 was. 
 
 8. I belicTC that the decree of election L* * < 
 far from making works in us fi>reseen " 
 ground or cauw of the c). 
 taineth in the N.w-'lo of jj • 
 »«ns, but th»- 
 ration. An<i 
 predestinated to be coafomied to the image of 
 
 his Son;" not ' 
 
 should Ih«, ho! , 
 
 in love. For wo ar^ 
 
 821 
 
 vl w« 
 
 ^itn 
 
 i 
 
 in Christ Jiitus un; „ > : ,j 
 
 hath befuro ordaineii that wo should walk in 
 them. He blcM<<«i us according a« ho choM ua 
 in Christ," And hence it is again thai the 
 ^itvation and i-alling of Miiirh we arc now 
 nindf piirtak.T* is n«t "Oi-r tlinrt what wm 
 
 puri 
 
 4. 1 
 
 the elect are alway* 
 out him there is i 
 salivation, "llaviiK 
 
 •ur \A>n\ 
 
 '• -•!» Is 1.. .,, *.,...U1 
 !. and that with- 
 
 to tile prai.Hfiii the giory ol I n 
 
 he hath made us ac(*eptetl in : 
 
 whom wc have redemption through ht» 
 the forgiveness of sins, ;i. ' - •' 
 of his grace. That in t' 
 fulri' u 
 
 one II 
 
 heaven and wliicik are in earth, even in niiu. 
 Neither is there anlvation in any oilier; for 
 there is none other name under heaven given 
 among men whereby wc must be sa\e*l." 
 r>. I U'lievc that there is not any inipedi- 
 
 . wiioiii he diti pn-*!' -> 
 
 1; and whom hu ■ _ -« 
 
 justified ; and whom he justified, them he also 
 glorified. What shall wc say then to thcMe 
 things? If Ctoii Ik* for us. who i-an be amun*! 
 us? Wl> ! 
 
 < tt^l's e]>- •> 
 
 j but the elect hath obt«ine<l it, and i: 
 
 blinded. For Israel hath not br. 
 
 :i. nor Judah of his ({od. of the L' 
 
 much evil he hath done to t 
 
 ■' -A here ho » -•' - 
 
 -'. to bind 
 
 i 6. 1 bellevo that no tnao can know hb alM 
 
822 
 
 BUM'AN'S COMPLETE WORKS. 
 
 lion but bv his calling. The vessels of mercy 
 which God afure prepared unto glory do thus 
 claim a share therein: "Even us, say they, 
 whom he hath called, not only of the Jews, 
 but aUo of the Gentiles;" as he also saith in 
 Hosea, "I will call them my people which 
 were not my people, and her beloved which 
 was U')t beloved." 
 
 7. I believe, therefore, that election doth not 
 forestall or prevent the means which are of 
 (i^il ai.pointed to bring us to Christ, to grace, 
 nnd to glory, but rather putteth a necessity 
 upon the use and etl'ect thereof, because they 
 are chosen to be brought to heaven that way ; 
 that is, by the faith of Jesus Christ, which is 
 tlic end of effectual calling. " Wherefore the 
 rather, brethren, give diligence to make your 
 calling and election sure." 
 
 0/ Calling. 
 1. I believe that to effectual calling the Holy 
 Ghost must accompany the word of the Gospel, 
 and that with mighty power: I mean that 
 calling which of God is made to be the fruit 
 of electing love. "Knowing," saith Paul to 
 the Thesiialonians, "brethren beloved, your 
 election of God ; for our Gospel came not unto 
 you iu word only, but also in pov.er, and in 
 the Holy Ghost, and in much assurance," &c. 
 Otherwise men will not, cannot, hear and 
 turn. Samuel was called four times before he 
 knew the voice of Him that spake from heaven. 
 It is said of them in Hosea that, as the proph- 
 ets called them, so they went from them ; and 
 instead of turning to them, "sacrificed to 
 Bualiin and burnt incense to graven images." 
 The rca.«jon is, because men by nature are not 
 only dead in sins, " but enemies in their minds, 
 by reason of wicked works." The call then is, 
 " Awake, thou that sleepest, and arise from the 
 dead, and Ciirist shall give thee light." Un- 
 derstand, therefore, that effectual calling is 
 like that word of Christ that raised Lazarus 
 from the dead— a word attended with an arm 
 that was omnipotent: " Lazarus, come forth." 
 U waii a word to the dead; but not only so, it 
 *»as a word for the dead— a word that raised 
 liim from the dead; a word that outwent all 
 oppo..<ition, and that brought him forth from 
 the grave, though bound hand and foot therein. 
 Anil hence it id tiiat calling is sometimes ex- 
 prc.-<.sid by quickening, awakening, illumi- 
 nating, or bringing them forth of darkness to 
 light, that amazeth and astonisheth them. 
 For as it is a strange thing for a man that lay 
 long dead, or never saw the light with his 
 
 eyes, to be raised out of the grave, or to be 
 made to see that which he could not so much 
 as once think of before, so it is with effectual 
 calling. Hence it is that Paul, when called, 
 stood "trembling and was astonished," and 
 that Peter saith, "He hath called us out of 
 darkness into his marvellous light." In effect- 
 ual calling the voice of God is heard and the 
 gates of heaven are opened. When God called 
 Abraham he appeared to him in glory. That 
 of Ananias to Saul is experienced but by few : 
 " The God of our fathers hath chosen thee," 
 saith he, "that thou shouldst know his will 
 and see that just One, and shouldst hear the 
 voice of his mouth." True, Saul's call was out 
 of the ordinary way, but yet, as the matter and 
 truth of the work, it was no other than all the 
 chosen have — viz. : 
 
 1st. An effectual awakening about the evil 
 of sin, and especially of unbelief. And there- 
 fore when the Lord God called Adam he also 
 made unto him an effectual discovery of sin, 
 insomuch that he stripped him of all his right- 
 eousness. Thus he also served the jailer. Yea, 
 it is such an awakening as by it he sees he was 
 without Christ, without hope, and a stranger 
 to the commonwealth of Israel, and without 
 God in the world. Oh the dread and amaze- 
 ment that the guilt of sin brings with it when 
 it is revealed by the God of heaven ! And like 
 to it is the sight of mercy when, it pleaseth 
 God, " who calleth us by his grace, to reveal 
 his Son in us." 
 
 2dly. In effectual calling there are great 
 awakenings about the world to come and the 
 glory of unseen things. The resurrection of 
 the dead and eternal judgment, the salvation 
 that God hath prepared for them that love 
 him, with the blessedness that will attend us 
 and be upon us at the coming of our Lord 
 Jesus Christ, are great things in the soul that ia 
 under the awakening calls of God. And hence 
 we are said to be " called to glory, to the ob- 
 taining of the glory of our Lord Jesus Christ." 
 
 3dly. In effectual calling there is also a 
 sanctifying virtue; and hence we are said to 
 be called with an holy calling, with an heav- 
 enly calling, called to glory and virtue. " But 
 ye are a chosen generation, a royal priesthood, 
 a holy nation, a peculiar people, that ye should 
 show forth the praises of Him who hath called 
 you out of darkness into marvellous light." 
 Yea, effectual calling hath annexed to it, as it* 
 inseparable companion, the promise of thorough 
 sanctification : " Faithful is He that hath called 
 you, who also will do it." 
 
A coyFEssioy of my faith. 
 
 823 
 
 2. I believe that efTectuul calling dutlt there- 
 fure pnxJuce— 
 
 1st. Fuitii ; and therefure it is ttuid that faith 
 conu'th by hiariiig — by hearing the word that 
 calleth iw unto the grare of Chrwt. For by 
 the word that calleth u.s in JesiM Chriat held 
 forth to iw, and otltrcd to be our righlet»u."»neiw. 
 And therefore the aiH»!.tle wiilh again, tliat 
 " IJod hath calliil U-s unto the fellow»hiji of 
 huH 8ou Jesud Chriitt ; that i.-*, to be made par- 
 taken) of the richen of grace and tho right- 
 •"'usne^kt that is in him." 
 
 Jdly. It produeeth hope, it giveth a ground 
 to lto[H.< ; and therefore ho[>e is »aid to be the 
 " hoiH? of our calling." And tigain, " Kven an 
 ye are called in one hope of your calling." 
 Now the godly wise know who««> mi.K:«etli of 
 etfectual calling nii.>weth of eternal life, becaune 
 (.TtKl justilieth none but them whom he calleth, 
 and glorilie^ none but those whom he jutttiheM; 
 and tlierefore it is that IVter hjiid before, 
 *' Make your calling, and (so) your election 
 Aure." Make it sure ; that ia, prove your call- 
 ing right by the word of God, for whoso «tag- 
 gereth at the certainty of his calling cannot 
 comfortably hope for a share in eternal life. 
 '• Kemeniber tlie word unto thy servant where*- 
 on thou h:u>*t causetl me to l»oj>e. ^ly soul 
 fainted tor thy b;ilvation, but I hope in thy 
 Word. ' 
 
 ;{vlly. It |)roducetl» re|>entance. For when a 
 man hath heaven and hell before hia eyest, (at 
 he will have if he be under the jx^wer of ctTect- 
 ual Ciilling,) or when a man hath a revelation 
 of tho morcy and ju•^til•^• <>f (Jod, with a 
 drawing invitation to l:iy h<>ld oti ti. 
 forgiviiuiis of sins, and beii. -o lo bv- 
 
 hold the goodly beauty ot . it must 
 
 needs be that rei>eulanco ap)>ears, and puts 
 forth itself unto self-revenging actA t'or all it« 
 wickednesci which in the days of ignorance it 
 deliglitcd in. And h- ''I 
 
 came not to call the r: ■ t«» 
 
 rejH-ntance." For th- 
 preaching of the word ^ 
 
 proper. " Rc|>cnt, for tho kingdom of Uod U 
 at hand." 
 
 1. UiMM>ntancc i« a tumin? tho heart to < 
 in ' ■ turning - 
 
 di-\ irknt"sa to i 
 
 and hoiincM that is in him. U 
 that of old arc said to repent, ar<. - . 
 and abhor themselves for all their < 
 tions. "I abhor myself," said Job, ' un'i n- 
 p«>nt in dust and oohes." 
 
 -'. Godly repentance doth not only alTect the 
 
 soul with the luatluMtme uatun of si i that b 
 past, but fllleth the heart with ^>A\\ hatritj of 
 sins that yet may come. When .M<im-a i'<-ared 
 tluit titrough his l»eing overhurdeiud with the 
 care of t ! ! . ir 
 
 sinful p.. :„^ 
 
 what suiih lt< ul 
 
 of hand if I i .( 
 
 and h't me not iir« my \> •><" 
 
 a, >..■-■;„. i... VI ft. ,t .t .1I...V. ..._j|- 
 
 rej.. .<,: 
 
 " !>' 1 111-,, I!, ^4 
 
 ye kit.-r a g.- al- 
 
 nen.1 u wiuu^lit in you; wii.k ir- 
 
 sclvi-s; yvn, wlint frar ; vi-.i • nl 
 
 di-sire; yoa, nltat zial ; yea, wiiul tixtiige. In 
 all things ye have appro\,.l \,.t;r..!v.. t.. t.^ 
 clear in this matter." 
 
 4. It prmluceth also \>'\< , m, ,i, 
 
 when he had put the Church in r .« 
 
 that they were calleil < ; < . n. 
 
 cerning brotherly love t .at 
 
 he should write unto .them. A* vn\>i should 
 say, If (.io<l be so kind to us to for.-i. < ii<« our 
 sins, to save our s<tuLs, and to giv< 
 doni of heaven, let tlie»c be nioliw*. iH>..ii(i 
 all other, to provoke us to love again. Farther, 
 if we that are thus lN-lovt<d of (i kIc 
 
 meni!M«p» of oiii< nsiin'-* l»«<«ly. al! ,f 
 
 his .1- 
 
 eoii- ui« 
 
 children of the next world, ^^ . we ikoC 
 
 love one another? " Bclovisi. ,, < . ■ < m> loYod 
 us, wo ought also to love one another." And 
 truly so we shall if ' * >ud be 
 
 »!"•« u". Iw'Muwv V. l»c the 
 
 It. Iruv of the 
 
 love aji<i , one iu 
 
 another when they meet in a strange land. 
 
 Why, wo sojourn here in a -•• 'ountiy 
 
 with them that are heirs t". i us of 
 
 thr ■. -.1 
 
 "hI-! '. ..k, 
 
 ifwi, whcU dtacoVcrcd, CUO* 
 
 The u. 
 
 •re, and wor^l. 
 
 in our wonhip to Um wonl and mind 
 
 vi V III u*%^ 
 
 LoTe aUo hath a bioNsrd family aod beftv* 
 Milj in bearing aod fttHering alBictioii\ paltiag 
 
824 
 
 BUNYAN'S COMPLETE WORKS. 
 
 up with wrongs, overlooking the infirmities of 
 the brethren, and in serving in all Christian 
 offices the necessities of the saints. " Charity 
 Bufiereth long and is kind; charity envieth 
 not; charity vaunteth not itself, is not puffed 
 up, doth not behave itself unseemly, seeketh 
 not her own, is not easily provoked, thinketh 
 no evil, rejoiceth not in iniquity, but rejoiceth 
 in the truth ; beareth all things, belicveth all 
 things, hopeth all things, endureth all things; 
 charity never faileth." In a word, it designeth 
 a holy conversation in this world, that God, 
 and Christ, and the word of Christ may be 
 glorified thereby. 
 
 Of the Scriptures. 
 Touching which word of God I thus believe 
 and confess : 
 
 1. That all the Holy Scriptures are the words 
 of God. " All Scripture is given by inspira- 
 tion of God. For the prophecy of the Scrip- 
 ture came not in old time by the will of man, 
 but holy men of God spake as they were moved 
 by the Holy Ghost." 
 
 2. I believe that the Holy Scriptures, of 
 themselves, without the addition of human 
 inventions, are able to make the man of God 
 perfect in all things, and thoroughly to furnish 
 him unto all good works. They are able to 
 make thee wise unto salvation through faith 
 in Jesus Christ, and to instruct thee in all 
 other things that either respect the worship of 
 God or thy walking before all men. 
 
 3. I believe the great end why God commit- 
 ted the Scriptures to writing was, that we 
 might be instructed to Christ, taught how to 
 believe, encouraged to patience and hope for 
 the grace that is to be brought unto us at the 
 revelation of Jesus Christ ; also that we might 
 understand what is sin, and how to avoid the 
 commission thereof. " Concerning the works 
 of men, (said David,) by the word of thy lips 
 I have kept me from the paths of the de- 
 stroyer. Through thy precepts I get under- 
 standing, therefore I hate every false way. I 
 have hid thy word in my heart, that I might 
 not sin against thee." 
 
 4. I believe that they cannot be broken, but 
 will certainly be fulfilled in all the prophecies, 
 threatenings, and promises, either to the salva- 
 tion or damnation of men. They are like that 
 flying roll that will go over all the earth to cut 
 off and curse. In them is contained also the 
 blessing; they preach to us also the way of 
 
 salvation. " Take heed, therefore, lest that 
 come upon you which is written in the proph- 
 ets: Behold, ye despisers, and wonder and 
 perish. For I work a work in your days — a 
 work which you shall in nowise believe, though 
 a man declare it unto you." 
 
 5. I believe Jesus Christ, by the word of the 
 Scriptures, will judge all men at the day of 
 doom, for that is the book of the iaw of the 
 Lord according to Paul's Gospel. 
 
 6. I believe that this God made the w<ir'ld 
 and all things that are therein. " For in six 
 days the Lord made heaven and earth, the sea, 
 and all that in them is ; " also, that after the 
 time of the making thereof he disposed of it 
 to the children of men, with a reserve thereof 
 for the children of God that should in all ages 
 be born thereunto. When the Most High di- 
 vided to the nations their inheritance, when 
 he separated the sons of Adam, he set the 
 bounds of the people according to the number 
 of the children of Israel ; for, as " he made of 
 one blood all nations of men for to dwell upon 
 the face of the earth, so he hath determined 
 the times before appointed and the bounds of 
 their habitation." 
 
 Of Magistracy. 
 I believe that magistracy is God's ordinance, 
 which he hath appointed for the government 
 of the whole world, and that it is a judgment 
 of God to be without those ministers of God 
 which he hath ordained to put wickedness to 
 shame. "Whosoever, therefore, resisteth the 
 power, resisteth the ordinance of God; and 
 they that resist shall receive to themselves 
 damnation. For rulers are not a terror to good 
 works, but to the evil. Wilt thou not then be 
 afraid of the power? Do that which is good, 
 and thou shalt have praise of the same ; for he 
 is the minister of God to thee for good. But 
 if thou do that which is evil, be afraid, for he 
 beareth not the sword in vain ; for he is the 
 minister of God, a revenger, to execute wrath 
 upon him that doth evil. Wherefore ye must 
 needs be subject, not only for wrath, but also for 
 conscience' sake. For this cause pay ye tribute 
 also, for they are God's ministers attending 
 continually unto this very thing." Many are 
 the mercies we receive by a well-qualified 
 magistrate ; and if any shall at any time be 
 otherwise inclined, let us show our Christianity 
 in a patient suffering for well-doing what it 
 shall please God to inflict by them. 
 
A REASON OF MY T'fi if'TffF 'V u,,; >;/;;• 
 
 825 
 
 A i:i:a^<>n oi \\\ n:A< in i; in \\»u:>iiii'. 
 
 Having this nunlocuiitVv^ii.u of my faith, I 
 now come to show you my pnictici' in worship, 
 with the reasons thereof; the which I >«hull 
 have ocawion to toueli under two distinct heatU : 
 
 1. With whom I thire not hold communion; 
 
 '2. With whom I dare. 
 
 Only, first, note that by the word communion 
 I mean fellowship in the tiling of the kiii)^- 
 dom of Christ, or that which h coinmoidy 
 called church communion, the communion oj 
 taints; for in civil atlairs and in thinp^ of thi« 
 world that arc honest I am not alto;,'ether tied 
 up from the fornicators thereof; wheref(»re in 
 my following discourse understand me in the 
 first sense. 
 
 Now, then, I dare not have communion with 
 them that profes-s not faith and holiiu'sM, or 
 that are not visible saints by calling; but note 
 Uuit by thin assertion I meddle not with the 
 elect but an he is a visible saint by calling, 
 neither do I exclude the secret hyiKH-rite if he 
 be hid from me by visible saint«hip. Where- 
 fore I dare not have communion with men 
 from a single sup|H>sition that they may be 
 elect, neither dare I exclude the other fnmi a 
 ■ingle supjioising that he may be a secret hy|H>- 
 crito. I meddle not here with tht^sc thingH; I 
 only exclude him that is not a visible saint ; 
 now he that is visibly or openly pri>fane can- 
 not be then a visible saint, for he that is a 
 visible saint must prof«.>ss faith and repentance, 
 and consequently holiness of life; and with 
 Done else dare 1 communicate. 
 
 First. n<r;iuse Ci«xl himself hath so strictly 
 put the dilli f lice, b«>th by word antl dee<l ; for 
 from til'- I- -inning he did not only put a 
 ditVenm (• i>. tween the se«tl i»f the woman and 
 tlie chiUlren of the wiekc<l, only the instinct 
 of grace and change of the mind as his own, 
 but did cast out from his presence the father 
 of all the uii.r"xlly, ev«>n cun^eil Cain, when he 
 showed him-<lf ofH-nly profane, and bani.<«he<l 
 him to gt> into the land of the r 
 vagalxmd, where from CJ«k|'s fu' 
 privileges of the ci^mmuuion of saints he won 
 ever afterward bid. 
 
 Besides, when after this, through the policy 
 of 8ataii, the rhil-lrtn of Cain an-l *' ' 'f 
 
 Pelh «lid oimiiiit th. nmrlvoM in u I 
 
 by that m- .mi h:i<\ 
 what followed l>ut i. 
 BeM, raised up Noah to preach against it ; and, 
 
 al'ter that, lHTau<K7 they would nut b« ro> 
 claime<i, he brought the Flood U|ion the whole 
 world of those ungodly, and mvcU only Noah 
 alive and his, because ho had kept hiiusrif 
 righteous. 
 
 Here I amid • '. add 
 
 many more in!<t . . ul 1 
 
 om here only for a tourh u 
 
 S'comlly. IW'CttUso it is ■ luinamled 
 
 in the Scriptures that all the congrrgatioo 
 should Ik^ holy. "lam the I»rd your (ioU; 
 ye shall therefore sanctify y.^irsolvi**, and ye 
 shall be holy, for I am holy. V 
 for I the Lord your (i<M| lun : 
 yourselvi-s, therefore, and : 
 the Iiord your CJod." lU . > 
 
 of the temple were to be Khut agaimtt all otiier. 
 " Oi>en ye the gates, that the righteous uatioo 
 that kcepeth the truth' may enter in— this 
 gate of the Lord into which th«- : ' Oiall 
 
 enter.' Thus saith the I>»r»l, N un- 
 
 circumciseil in heart or ninireu. 
 shall enter into my sanctuary, • . 
 which is amongst the children of isracl." i. 
 lk<caustf the things of worship are holy. " De 
 ye holy that bear the vcsmvIs of the Lord." 
 3. Because all the limits and Ixiund* of com- 
 munion are holy. "This is the law of the 
 house u|>on the top of the i the 
 
 whole limit thereof shall be i.. . be- 
 
 hold, this is the law of the house. ' 
 
 Thirdly. I dare not have communion with 
 thcro, bocaiisc the example of the New Tenia- 
 ment churches before us have been a commu- 
 nity of visible saints. Paul to the lU^mana 
 writes thus : "To all ' 1 
 
 of (i'«l, cjdled to l>«' 
 
 of the churchw thus: ' Lnlo i t»f 
 
 Cio«l which is at Corinth, to are 
 
 sanctificfl in Oirist Jesus, callwl to be saiola. 
 To the saints that are at Kphewas, and to the 
 faithful in Christ Jesus. To all the nainl-* that 
 
 at 1 oliws**. io the < 
 
 nians, which is in (i 
 
 Lord Joins Christ," &c, Tliiw yoii 
 
 what r! - ■■'■■' •» - - - -I 
 
 who « "f • 
 
 • m 
 . tua 
 
 the 
 
826 
 
 BUNYAN'S COMPLETE WORKS. 
 
 1. The called of Christ Jesus. Kom. i. 6. 
 
 2. Men that have drank into the Spirit of 
 Jesus Christ. 1 Cor. vii. 13. 
 
 3. Persons in whom was God the Father. 
 Eph. iv. 6. 
 
 4. riiey were all made partakers of the joy 
 of the Gospel. Phil. i. 7. 
 
 5. Persons tluit were circumcised inwardly. 
 
 Col. ii. 11. 
 
 6. Persons that turned from idols to serve 
 the living and true God. 1 Thess. I. 4. 
 
 7. Those that were the body of Christ and 
 members in particular; that is, those that 
 were visibly such, because they made profes- 
 sion of faith, of holiness, of repentance, of 
 love to Christ, and of self-denial at their re- 
 ceiving into fellowship. 
 
 Fourthly. I dare not hold communion with 
 the open profane. 
 
 1. Because it is promised to the Church 
 that she shall dwell by herself; that is, as she 
 is a Church and spiritual. "Lo, the people 
 shall dwell alone, and shall not be reckoned 
 among the nations." Num. xxiii. 9. 
 
 2. Because this is their privilege : " But ye 
 are a chosen generation, a royal priesthood, an 
 holy nation, a peculiar people, that ye should 
 show forth the praises of Him who hath 
 called you out of darkness into marvellous 
 light." 1 Pet. i. 9, 10. 
 
 3. Because this is the fruit of the death of 
 Christ, who gave himself for us, that he might 
 redeem us from all iniquity and purify unto 
 himself a peculiar people, zealous of good 
 works. 
 
 4. Because this is the commandment : "Save 
 yourselves from the untoward generation." 
 Acts ii. 40. 
 
 5. Because with such it is not possible we 
 should have true and spiritual communion. 
 " Be not unequally yoked together with unbe- 
 lievers, for what fellowship hath righteousness 
 with unrighteousness? and what communion 
 bath light with darkness? and what concord 
 h.ith Christ with Belial? or what i)art hath he 
 that believetli with an infidel? or what agree- 
 ment hath the temple of God with idols? For 
 ye are the temple of the living God ; as God 
 ha.h said, I will dwell in them and walk in 
 them, and I will be their God and they shall 
 bo my people. Wherefore come out from 
 among them and be ye separate, saith the 
 Lord, and touch not the unclean thing; and 
 I will receive you and will be a father unto 
 you, saith the Lord Almighty." 
 
 Fifthly. I dare not hold communion with 
 the open profane — 
 
 1. Because this would be ploughing with an 
 ox and an ass together. Heavenly persona 
 suit best for communion in heavenly matters. 
 Deut. xxii. 10. 
 
 2. It subjecteth not the nature of our dis- 
 cipline, which is not forced, but free, in a pro- 
 fessed subjection to the will and command- 
 ment of Christ, others being excluded by 
 God's own prohibition. Lev. i. 3 ; Eom. vi. 
 17 ; 2 Cor. viii. 12 ; ix. 7, 13; viii. 5. 
 
 Paul also, when he exhorteth Timothy to 
 follow after righteousness, faith, charity, peace, 
 &c., which are the bowels of church commu- 
 nion, he saith, "Do it with those that call on 
 the name of the Lord out of a pure heart." 
 
 Sixthly. In a word, to hold communion with 
 the open profane is most pernicious and de- 
 structive. 
 
 1. It was the wicked multitude that fell 
 a-lusting and that tempted Christ in the 
 desert. Num. xi. 4. 
 
 2. It was the profane heathen of whom 
 Israel learned to worship idols. They were 
 mingled among the heathen, and learned 
 their works and served their idols, which 
 were a snare to them. 
 
 3. It is the mingled peoj^le that God hath 
 threatened to plague with those deadly pun- 
 ishments of his with which he hath threat- 
 ened to punish Babylon itself, saying, "When 
 a sword is upon her liars, her mighty, her 
 chariots and treasures, a sword also shall be 
 upon her mingled people that are in the midst 
 of her." 
 
 And no marvel ; for — 
 
 1. Mixed communion polluteth the ordi- 
 nances of God. " Say to the rebels, saith the 
 Lord God, Let it suffice you of all your abom- 
 inations that you have brought into my sanc- 
 tuary strangers, uncircumcised in heart and 
 uncircumcised in flesh, to be in my sanctuary 
 to pollute it, even my house, when ye ofl'ered 
 my bread and the fat and the blood ; and they 
 have broken my covenant because of all their 
 abominations." 
 
 2. It violateth the law . " Her priests have 
 violated my law and profaned my holy things. 
 (How?) They have put no diflerence be- 
 tween the holy and profane, neither have they 
 showed diflerence between the unclean and 
 the clean." 
 
 3. It profaneth the holiness of God : " Judah 
 hath dealt treacherously, and an abominatisn 
 
A REASOX OF MY PRACTICE JN WORSHIP. 
 
 82' 
 
 h committed in Israel and Jcru-Hulein ; for 
 Judali hath profaned the h<iliiiet«s of the Lord 
 which he loved, and hath n.arrl, d the daugh- 
 ter of a strange god." 
 
 4. It defdeth the truly ^laricmt : " Know yc 
 lot that a little leaven Icaveneth the whole 
 lun>j)? Look diligently, therefore, U-sl any 
 root of bitterness, .springing up, troublo yoUi 
 and thereby many be defiled." 
 
 Lastly. To conelude, iuh I said before, it pro- 
 Toketh Ciod to punish with severe judgmcutit, 
 and therefore heed well. 
 
 1. Aa I said before, the drowning of the 
 whole world was occasioned by the sons of 
 (fod ciininii.xing theni.<>elves with the daugh- 
 ters of men, and the corruption of worship 
 that followed thereupon. 
 
 2. He sent a plague upon the children of 
 Israel for joining themselves unto the |>eople 
 of Moab, and for following their abominations 
 in wonihip. And let no man think that now 
 I have altered the state of the question, for it 
 is all one with the Church to communicate 
 with the profane and to sacrifice and otl'er 
 their gifts to the devil. The reason is, be- 
 cause such have by their sin forsaken the 
 protection of Heaven, and are given up to 
 their own heart-lusts, and left to be over- 
 come of the wicked, to whom they have joined 
 tliemselves. 
 
 "Join not yountelves (.saith Chh\) to the 
 wicked, neither in religion nor niarringe«; for 
 they will turn away thy sons from following 
 nic, that they nuiy serve other gods ; so will the 
 anger of the Lord be kindled against you and 
 destroy thee sutldenly." I)id not ^»olonlon, 
 king i>f Israel, -in I'V th<>.- tliin.;*? yet am- 
 many natiuns \\.m lin ri- no king like him w: 
 was beloved of his God. 
 
 Uear how Paul handlcth the |>oint: "Thbi 
 I aay, (saith he,) that the thingn which the 
 Oeulilea 'or open profane) sacrifice, they sacri- 
 fice to devils and not to (lod; and I would 
 not that you shouM have fellowship «% 
 dcvil.<i. Yc cannot drink of the cup of i 
 Lord and the cup of deviU ; yc cannot be 
 partaker)) of the tabic of the I^>rd and of the 
 table of de\iU. I)o we provoke the Lord to 
 Jealousy? .\- ■ ■ ' 
 
 elude that th 
 
 )U.t thing to hold churcii cnuniiu: 
 open profane and ungodly. It | 
 ordinance*, it violateth hi« law, it profancth 
 hid hoIine9-<«, it defilcth hix pe«iplr>, and pro- 
 Toketh the Lord to severe and terrible judg* 
 tueuLs. 
 
 Objeeiion. But wo can prove in all agca 
 there have been the open and profa.jo in Ui« 
 Church of CJotl. 
 
 Aiuwrr. In many age* indrc«l it hath b««D 
 so; but mark, they . ' ' m 
 
 llPit they wer»» r. 
 neither w. 
 
 to bo ret... •■ 
 
 their ndniftnition, r< ; md amendment 
 
 of life; of which If ;..- . d (mmI prr— • 'v 
 
 threatcneil the Church, ami either cut 
 
 off fn»m the Church, as J ' ! 
 
 nicatorn, murmurept, ten. 
 
 en«, with Korah, 1> 
 
 or else cut off them, 
 
 as he served the ten trii>c» at one t 
 
 two tribeti at another. "My ImmI _.: 
 
 them away, because they did not hearken to 
 him, and they shall be wanderen among tiie 
 nations." 
 
 Many have pleade*! for the profnne thai 
 they should abide in the Churcit of <i<«l, but 
 such have not consideretl that (msI's wrath at 
 all times hath, witii great indignation, been 
 showed against such oirendem and their run* 
 ceits. Indecii, they like not to plciul for them 
 under that notion, but rather as K<>rah and 
 his company, "All the • n i<i holy, 
 
 every one of them." ^ !'m». it 
 
 maketh no matter by n^ o 
 
 calktl if by their deetls ; 
 ojwnly wicked, for names and notions f>. 
 not the heart and nature; they make u ■,. ...- 
 tue« of vice*, neither can it aavo sui h advo- 
 cates from til- I 
 men. "The r. <• 
 , after tlie nnuuii r t<i . 1 
 r the manner of women t i. 
 because they are adultcrcMieii and blood ia in 
 their hands." 
 
 Thus have I showed you with whom I dare 
 not have communion, and n- 
 with wh'>!ii I diifv Hut in 
 
 ! that Christ hath ordained but two in his 
 Church — vix., water baptism and the nupiier 
 of the L<ml. both which arc of ric<-llrnt use 
 
 not tJic fundamentals of our < 
 . grounds of rule to commun. 
 
 tifcrvaoU they are, and otr my»lical m: 
 , to t«mch and iostnict us in the most wei^utj 
 
828 
 
 BUNYAN'S COMPLETE WORKS. 
 
 matters of the kingdom of God. I therefore 
 here declare my reverent esteem of them, yet 
 dare not remove them, as some do, from the 
 place and end where by God they are set and 
 appointed, nor ascribe unto them more than 
 they were ordered to have in their first and 
 primitive institution. It is possible to commit 
 idolatry even with God's own appointments. 
 But 1 pass this, and come to the thing 
 propounded. 
 
 Secondly, then. I dare have communion, 
 church communion, with those that are visible 
 saints by calling, with those that by the word 
 of the Gospel have been brought over to faith 
 and holiness. And it maketh no matter to me 
 what their life was heretofore " if they now be 
 washed, if they be sanctified, if they be justified 
 in the name of our Lord Jesus Christ and by 
 the Spirit of our God." Now, in order to the 
 discovery of this faith and holiness, and so to 
 fellowship in church communion, I hold it re- 
 quisite that a fiiithful relation be made thereof 
 by the party thus to be received, yea, if n«ed 
 be, by witnesses also, for the satisfaction of the 
 Church, that she may receive in faith and 
 judgment such as best shall suit her holy pro- 
 fession. Observe it, these texts do respect ex- 
 traordinary officers, and yet see that, in order 
 to their recf^ption by the Church, there was 
 made to them a faithful relation of the faith 
 and holiness of these very persons ; for no man 
 may intrude himself upon, or thrust himself 
 upon, or thrust himself into, a Church of Christ 
 without the Church have first the knowledge 
 and liking of the person to be received; if 
 otherwise, there is a door opened for all the 
 heretics in the world ; yea, for devils also, if 
 they appear in human shapes. But Paul shows 
 you the manner of receiving by pleading (after 
 some disgrace thrown upon him by false apos- 
 tles) for his own admission of his companions: 
 " Receive us, (saith he,) we have wronged no 
 man; we have defrauded no man; we have 
 corrupted no man." And so concerning Tim- 
 othy: "If Timothy come, (saith he,) see that 
 he may be with you without fear; for he 
 worketh the work of the Lord, as I also do." 
 Also when Paul supposed that Titus might be 
 suspected by some, see how he pleads for him : 
 " If any do inquire of Titus, he is my partner 
 and fcilow-hclper concerning you; or our 
 brotliron be inquired of, they are the messen- 
 gers of the churches and the glory of Christ." 
 Phebe also, when she was to be received by 
 tlie Church at Rome, see how he speaketh in 
 her behalf: " I commend unto you Phebe our 
 
 sister, which is a servant of the Church which 
 is at Cenchrea, that ye receive her in the Lord, 
 as becometh saints ; and that ye assist her in 
 whatsoever business she hath need of you ; for 
 she hath been a succourer of many and of my- 
 self also." Yea, when the apostles and 
 brethren sent their epistles from Jerusalem to 
 Antioch, under what characters do those go 
 that were the messengers to them ? — "It seemed 
 good unto the Holy Ghost and to us to send 
 chosen men unto you, with our beloved Bar- 
 nabas and Saul — men that have hazarded theii 
 lives for the name of our Lord Jesus Christ," 
 &c. Now, though the occasion upon which 
 these commendations were written were not 
 simply or only in order to church relation, but 
 also for other causes, yet, because the persona 
 concerned were of the churches to be received 
 as faithful, and such who would partake of 
 church privileges with them, they have there- 
 fore their faith and faithfulness related to the 
 churches as those that were particularly em- 
 bodied there. Besides, Timothy and Titus, 
 being extraordinary ofiicers, stood as members 
 and ofiicers in every Church where they were 
 received. Likewise Barnabas and Saul, Judas 
 and Silas abode as members and officers where 
 they were sent. It was requisite, therefore, 
 that the letters of recommendation should be 
 in substance the same with that relation that 
 ought to be made to the Church by or for the 
 person that is to be embodied there. But to 
 return ; I dare have communion, church com- 
 munion, with those that are visible saints by 
 calling. 
 
 Question. But by what rule would you re- 
 ceive them into fellowship with yourselves ? 
 
 Answer. Even by a discovery of their faith 
 and holiness, and their declaration of willing- 
 ness to subject themselves to the laws and gov- 
 ernment of Christ in his Church. 
 
 Question. But do you not count that by 
 water baptism, and not otherwise, that being 
 the initiating and entering ordinance, they 
 ought to be received into fellowship ? 
 
 Amicer. No. But tarry and take my senae 
 with my word ; for herein lies the mistake, to 
 think that because in time past baptism was 
 administered upon conversion, that therefore 
 it is the initiating and entering ordinance into 
 church communion, when by the word no such 
 thing is testified of it. Besides, that it is not 
 so will be manifest if we consider the nature 
 and power of such an ordinance. That ordi- 
 nance, then, that is the initiating or entering 
 ordinance, as before, doth give to them that 
 
A REASON OF MY PRACTICE IS WORSHIP. 
 
 839 
 
 partake thereof a right to, aiiil a being of 
 membership with, that particular church by 
 which it is adiuinistcreU ; I oay, a riylu to and 
 a being of u»eiuber»hip without the aiUlition 
 of another church act. This in evident by thu 
 law of circunici:»ion, which wiu the initiating 
 law of old; fur by the administration of that 
 , very ordinance the partaker tlienof wjlh forth- 
 with a member of that conj;ri'j;ati<>n, without 
 the addition of another church act. (ten. jtvii. 
 Thi:) i:i declared in tlic lirst institution, and 
 therefore it U culled the token of thu covenant, 
 the token or sign of righteou-tncas, of Abra- 
 ham's faith, and of the visible niembershi]* of 
 those that joined themselves to the I'hurch 
 with hinj — the very inlet into church commu- 
 nion that gave a being of metnbenfhip among 
 them. And thu:« Monies himself uxi>ound:i it: 
 " Kvery man-servant (saith he) that is bought 
 with money, when thou ha»t circumcised him, 
 he Au\\[ eat of the piissover;" without the ad- 
 dition of another church act to empower him 
 theriunto, his circumci.-don hath already given 
 him a being there, and so a right to and priv- 
 ilege in church relation. "A foreigner and a 
 biretl servant shall not eat thereof," because 
 not circuniciaed; "but when a stranger that so- 
 journeth with thee will keep the passover to 
 the Lord, let all his males be circumci.-ol, and 
 then let him come near and keep it," for then 
 he is one of the Church ; "and lie shall be lu 
 one born in the land; for no uncircunicLs«d 
 person shall eat thereof." Ex. xii. 43-50. 
 Neither could any other thing, acconiiug to 
 tlic law of circumcision, give the dcvoutcsl 
 person that hath breatlied a being of nu-nilwr- 
 »hip with them: " lie that is born i 
 and he that is Ixiught with thy i: 
 netnLs be circumcisetl ; and the uncircuaici^vtl 
 man-child, wIkmc flesh of his fonwkin ia not 
 circumeisetl, that soul shall be cut otT from his 
 people." 
 
 Noto, then, that that which i<> tho initintint^ 
 ordinance admitt<th none ii 
 munion but tho->o that first : 
 Ihc angel sought to kill Mcweit 
 altf'mpting to make his child a nu....- . ....... 
 
 out it. Note, again, that as it admitti'lh of | 
 none to i. 
 
 th«» VtTN' : 
 
 r clittfili m t, j;;n<' ; 
 ip with tiial Very < 
 by whom they were circumci»od. But none j 
 of this can )>c said of Itaptism. FiraL There 
 is none debarreil nor threatened to bo cut off 
 from the Qiurcb if titey be oot first baptiacd. 
 
 Secondly. Neither d>>th it ;:lvu to Uie pentoa 
 bapti/etl a being of i p with this or 
 
 tlmt Church by nhoe< - i ■ ) ■'!■ Ut-o 
 
 biiptixctl. John gathered no pa: ' ireh. 
 
 yet was ho thr • ■ ' ", 
 
 watrr. He pn . 
 
 ' be." 
 
 '• .. 1 ji bap- 
 
 tizeil the eunuch, but made him by tJiat no 
 member of any parti ' - » ' ' W i.S- 
 read that I'hilip w:i 
 and that t: 
 Went on I. 
 country «ii 
 
 maile a ni< .^^ 
 
 by his being baptize<l at IVter's command at 
 
 Citsarea. Neither were they that i- - 
 
 verted at Antioch by them that wir i 
 
 from the Church at .T 
 
 ti.sm, if they were b.i; 
 
 Church at Jerusalem. ^ 
 
 gatliere*! and cnilRxiied . 
 
 other church acts. \Vh. iv 
 
 what particular Church w..- . 
 
 Paul or those first ctrnvcrtM at i 
 
 even in th< ■ ; ' '. ' 
 
 tn thi> Chu 
 
 Into 
 
 a member of a imrtieular ' 
 act of water baptism. N 
 God's ordinance, to have i 
 resiKx;*. to t! 
 ln'iup of m 
 
 but 
 
 witii 
 
 a vuible Ciiurch. Now there is uo Church 
 visible but that which is |>articular, the uni- 
 versal being utterly invUible iuid known to 
 
 . ; for he must U- 
 . , . ho ought iw.f t.. ]u 
 Take it again. Ikt; 
 
 r ti^iil ta 
 
 (^tatum. liut wii-. thry l«p« 
 
 tiled? 
 
 Amnter. That their own ttith hj that fi|;ur« 
 Blight be atretigtbcncd in tbo death sad 
 
830 
 
 BUNYAN'S COMPLETE WORKS. 
 
 rection of Christ, and that themselves might 
 Bee that thcv have professed themselves dead 
 and buried, "and risen with him to newness of 
 life. It did not seal to the Church that they 
 were bo, (their satisfaction as to that arose 
 from better arguments,) but taught the party 
 himself that he ought so to be. Farther, it 
 confirmed to his own conscience the forgive- 
 ne*s of sins if by unfeigned faith he laid hold 
 upon Jesus Christ. 
 
 Now, then, if baptism be not the initiating 
 ordinance, we must seek for entering some 
 other way, by some other appointment of 
 Clirist, unless we will say that, without rule, 
 without oj-der, and without an appointment of 
 Christ, we may enter into his visible kingdom. 
 The Church under the law had their initiating 
 and entering ordinance ; it must not therefore 
 be, unless we should think that Moses was 
 more i)unctual and exact than Clirist, but that 
 also our Lord hath his entering appointment. 
 Now, that which by Christ is made the door 
 of entrance into the Church, by that we may 
 doubtless enter; and, seeing baptism is not 
 that ordinance, we ought not to seek to enter 
 thereby, but may with good conscience enter 
 without it. 
 
 QncsCion. But by what rule, then, would you 
 gather persons into church communion? 
 
 Amwer. Even by that rule by which they 
 are discovered to the Church to be visible 
 saints and willing to be gathered into their 
 body and fellowship. By that word of God, 
 therefore, by which their faith, experience, 
 and conversation (being examined) is found 
 gofnl ; by that the Church should receive them 
 into fellowship with them. Mark, not as they 
 practise things that are circumstantial, but as 
 tlicir faith is commended by a word of faith 
 and their conversation by a moral precept. 
 Wherefore that is observable that after Paul 
 had declared himself sound of faith he falls 
 down to the body of the law: "Receive us, 
 (saith lie;) we have wronged no man, we have 
 corrupted no man, we have defrauded no man." 
 He saith not, " I am baptized, but I have 
 wronged no man," &c. And if churches, after 
 the confession of faith, made more use of the 
 ten commandments to judge of the fitness of 
 persons by, they might not exceed, by this 
 seeming strictness, Christian tenderness to- 
 wards them they receive to communion. 
 
 I will say, therefore, that by the word of 
 faith and of good works, moral duties Gospel- 
 ized, we ought to judge of the fitness of mem- 
 bers by— by which we ought also to receive 
 
 them to fellowship: "For he that in these 
 things proveth sound," he hath the antitype 
 of circumcision, which was before the entering 
 ordinance. "For he is not a Jew which is 
 one outwardly, neither is that circumcision 
 which is outwardly in the flesh; but he is a 
 Jew which is one inwardly, and circumcision 
 is that of the heart, in the spirit, whose praise 
 is not of men, but of God." 
 
 Now, a confession of this by word and life 
 makes this inward circumcision visible. When 
 you know him therefore to be thus circum- 
 cised, you ought to admit him to the Lord's 
 passover; he, if any, hath a share, not only in 
 church communion, but a visible right to the 
 kingdom of heaven. 
 
 Again, "For the kingdom of God (or our 
 service to Christ) consisteth not in meats nor 
 in drinks, but in righteousness, peace, and joy 
 in the Holy Ghost; and he that in these things 
 serveth Christ is accepted of God and ap- 
 proved of men." By which word righteousness 
 he meaneth, as James doth, the royal law, the 
 perfect law, which is the moral precept evan- 
 gelized or delivered to us by the hand of 
 Christ. James ii. 8, 9. The law was given 
 twice at Sinai ; the last time it was given with 
 a proclamation of grace and mercy of God 
 and of the pardon of sins going before. Ex. 
 xix.; xxxiv. 1-10. The second giving is 
 here intended, for so it cometh after faith, 
 which first receiveth the proclamation of for- 
 giveness. Hence we are said to do this right- 
 eousness in the joy and peace of the Holy 
 Ghost. Now, he that in these things serveth 
 Christ is accepted of God and approved of 
 men. For who is he that can justly find 
 fault with him that fulfilleth the royal law 
 from a principle of faith and love? "If ye 
 fulfil the royal law according to the Scrip- 
 tures, Thou shalt love thy neighbour as thy- 
 self, ye do well," ye are approved of men. 
 Again, he that hath loved another hath ful- 
 filled the law, for love is the fulfilling of the 
 law. He, then, that serveth Christ according 
 the royal law, from faith and love going before, 
 he is a fit person for church communion. God 
 accepteth him, men approve him. Now, that 
 the royal law is the moral precept read the 
 place in James ii. 8, 9, 10, 11, 12. It is also 
 called the "law of liberty," because the bond- 
 age is taken away by forgiveness going before; 
 and this is it by which we are judged, as ia 
 said, meet or unmeet for church communion, 
 «&c. 
 
 Therefore, I say, the rule by which we re* 
 
A EEASOy OF Mi' PRACTICE ly WORSlUp 
 
 S31 
 
 ceive cliurch members, it is the wonl of the 
 faith of Christ and of the mora precept evan- 
 gelized, jis I said before. "I am utulir the 
 hiw to Christ," saith Paul. So, whin he for- 
 biddeth us communi«»n with mt-n, thi-y be Huch 
 as are ie^titute of tlie faith of Christ and livf 
 in the transjrrej'sion of a moral precei)t. " I 
 h.-we written unto you (saith he) not to Icj'ep 
 company if any man that in calltil a brother 
 be a fornicator, or covftou.-*, or an i<h>later, or 
 a railer, or a drunkard, or an extortioner; 
 with such an one no not to eat." lie nuith 
 not, "If any man be not baptiwHl, J\ave not 
 hands laid on him, or join with tlu- unba|>- 
 lizeil ;" these are ficti«»us, St-ripturflfHs no- 
 tions. "For this, Thou mIuiU not commit 
 adultery. Thou shalt not bill. Thou jihalt not 
 Bteal, Thou shalt not bear false witness, Thou 
 shalt not covi-t ; and if there be any other 
 commandment, it is briefly compn-liendnl in 
 this saying. Thou shall love thy neij.'hb<>ur as 
 thyself. Love thinketh no ill to his neigh- 
 bour; therefore love is the fulfilling of the 
 law." Rom. .xiii. 9, 10. 
 
 The wort! of faith and the moral precept is 
 U»al which Paul enjoins the (ialatians and Phil- 
 ippians, still avoiding outwanl eircumstances. 
 Hence, therefore, when he had to the (lala- 
 tians treated of faith, he falls |Miint-blank 
 upon monkl duties: "For in Christ Jesus 
 neither circumcision availeth any thing, nor 
 ancircumcision, but a new creature; and a« 
 many as walk acc«)rtling to this rule, |H»acc bo 
 on them ami mercy, and Ujxm the Isnirl of 
 Oo«l." ".\s many as walk according to t' 
 rule." What rule? The rule by which w.- 
 are proved new creature**— the word of faith 
 and the moral precept. Wherefore Paul ex- 
 horteth the Kphi>sians not to walk, as other 
 Gentiles, in the vanity of their i ";ig 
 
 they had receive*! Christ, and lui i ;ii, 
 
 and had b<-en t:iii;;ht by him, as the trutlt is in 
 Jesus — that they should put off the old man. 
 What is that? Why the former conventalion, 
 which is corrupt, according to the deceitful 
 lustA, lying, anger, sin. giving place to the 
 devil, corrupt conr 
 wrath, clamour, e\ 
 
 and that they would put on n iie«v inttii. Wiial 
 is that? That which is creati^l in right«<oUj- 
 ncM and true bolincM, a being renewed in the 
 •pirit of their mind, and a putting n« •■^' ~" 
 these things. Eph. iv. " For in Christ ' 
 these words are put in on pi: 
 the nature of New Tcstamen: 
 and bow they differ from the Uid. In M*j«c« , 
 
 an outward conformity t.. an ..utw.irvl and 
 carnal onlinancv was sufficient to give (ther 
 subji'cting themselvni thereto) a U-ing of 
 mendM-rthip with the Jfws. Pnt in ("hri«l 
 Jesusi it is not so. Of \ flt-ah waa 
 
 the nifi na! Jewish c , ^ i, but it is 
 -^'"^ h that raakr« the New Toita- 
 
 •n*^^"- *. "They that art of faith ar« 
 
 the children of faithful Abraham. Thi-y that 
 are of faith, the same are the children of 
 Abraham." St» th««n, tb«« ^M »«'r>? now 
 spiritual, the rule ti ,<, 
 
 — vi/., the word «if : i . is 
 
 the (f<ispel concision-knife, tthaqnT than any 
 two-etlgctl sword, and that by whie^ .New Tea- 
 tament saints arc circunu-i»r<l in heart. nir», 
 and lips. For in (" • ' ^d 
 
 circumstantial thii 
 
 non- . 
 
 but . tj 
 
 manifesteth a person to be a vuililc saint 
 must be conformity to the word of faith and 
 holiness: "And they that are ChrUt's have 
 crucifie<l the flesh, with th- " id 
 
 lusts." Hearken how deliwditt' .| 
 
 the point: "T' 1 
 
 of CJ.hI. The 1 
 self to walk by ; an«l as many as v 
 
 ing to this rule, pi-acc Ix' on them 
 
 and U[)on the Israel of God." Paul to th« 
 Philippians eommandeth as niu ' 
 tr(*ating of his own pnicticr in th< 
 faith and 
 
 by tlie Hill. I 
 
 to \h- found i; I 
 
 .inl toward the • . v 
 
 conventalion is in heaven, and flu' 
 
 to ftjem whose Got! is th' - ' " v 
 
 is their shame, and who ; 
 
 "Hr. r 
 
 with , V 
 
 them — for wlial ; For | 
 
 rtH-eived into feUowship ., 
 
 niunion of sainta. And indeed this b the 
 
 safest way to judge of th« • ' • — -•* 
 
 bv. for take away the c- : 
 
 joy and peace nf the Holy (ihoat, no man can 
 
 '■'—: him; he can n* ' •• • •• ••• '' >.- .i ♦. 
 
 ■>t hira — not a 
 
 cuotcuuMtuo %t( Muou if ho d«iMr« it, iMif to 
 
832 
 
 BUNTAN'S COMPLETE WORKS. 
 
 cast bim out if be were in, " but for tbe law- 
 less and disobedient, for tbe ungodly and for 
 sinners, fur unboly and profane, for murderers 
 of futbers and for murderers of mothers, for 
 man-slayers, for wboremongers, for tbem tbat 
 defile t'bemselves witb mankind, for men- 
 Btealers, for perjured persons, and if tbere be 
 any otber tbiug contrary to sound doctrine ac- 
 cording to tbe glorious Gospel wbicb is com- 
 mitted to my trust." 1 Tim. i. 9, 10, 11. Paul 
 also, wben be would leave an everlasting con- 
 viction upon tbe Epbesians concerning bis faitb 
 and holiness, treating first of tbe sufficiency 
 of Christ's blood and tbe grace of God to save 
 us, he adds, " I have coveted no man's silver, 
 or gold, or apparel." He bringetb tbem to tbe 
 moral precept, to prove the sincerity of bis 
 good conversation, by Acts xx. 28, 32, 33. And 
 when men have juggled what they can, and 
 made never such a prattle about religion, yet 
 if their greatest excellency, as to tbe visibility 
 of their saintship, lietb in an outward con- 
 formity to an outward circumstance in religion, 
 their jtrofcssion is not worth two mites: "Let 
 us walk honestly as in the day ; not in rioting 
 and drunkenness, not in chambering and 
 wantonness, not in strife and envy; but put 
 ye on the Lord Jesus Christ, and make no 
 provision for tbe flesh, to fulfil tbe lusts 
 thereof." Rom. xiii. 13, 14. And it is observ- 
 able tbat after tbe apostle had, in tbe 9tb and 
 10th verses of this chapter, told us tbat the 
 moral precept is the rule of a good conversa- 
 tion, and exhorted us to make no provision for 
 the flesh, be adds (these things provided) we 
 may receive any tbat believe in Christ Jesus 
 unto communion with us, bow weak soever 
 and dark in circumstantials, and chiefly designs 
 the proof thereof in tbe remaining part of bis 
 epistle. For he that is of sound faitb and of 
 conversation honest in the world, no man, 
 however he may fail in circumstances, may 
 lightly reproach or vilify him. And indeed 
 such persons are tbe honour of Christian con- 
 gregations. Indeed be is prejudiced for want of 
 light in those tilings about wbicb be is dark, as 
 of baptism or the like; but seeing tbat is not 
 the initiating ordinance, or the visible charac- 
 ter of a saint, yea, seeing it maketh no breach 
 in a good and 'holy life, nor entrencheth upon 
 any man's right but his own, and seeing his 
 faith may be effectual without it and bis life 
 approved by tbe worst of bis enemies, why 
 should bis friends, while he keeps the law, 
 dishonour God by breaking of the same? 
 " Speak not evil one of another, brethren ; be 
 
 tbat speaketb evil of bis brother and judgeth 
 bis brother, speaketb evil of tbe law and judg- 
 etb the law ; but if thou judge tbe law, thou 
 art not a doer of tbe law, but a judge." He 
 tbat is judged must needs fail somewhere in 
 tbe apprehension of bim that judgetb bim, 
 else why is be judged ? But be must fail in 
 substance, for then be is worthy to be judged. 
 1 Cor. V. 12. His failure is then in a circum- 
 stance for wbicb be ought not to be judged. 
 
 Objection. But, notwithstanding all tbat you 
 have said, w^ater baptism ought to go before 
 chureb membership. Show me one in all the 
 New Testament tbat was received into fellow- 
 ship without it. 
 
 Ansiver 1. Tbat water baptism bath formerly 
 gone first is granted, but tbat it ought of ne- 
 cessity so to do I never saw proof. 
 
 2. None ever received it without light going 
 before, unless they did play tbe hypocrite; 
 and besides, no marvel, though in the prim- 
 itive times it was so generally practised first, 
 for tbe unconverted themselves know it be- 
 longed to tbe disciples of Jesus Christ. John 
 i. 24, 25, 26, 27. Yet tbat all that were receiv- 
 ed into fellowship were even then baptized 
 first would strain a weak man's wit to prove if 
 arguments were closely made upon these three 
 texts of Holy Scriptures : 1 Cor. i. 14, 15, 19 ; 
 Gal. iii. 27 ; Rom. vi. 3. But I pass them, and 
 say, if you can show me tbe Christian that in 
 the primitive times remained dark about it, I 
 will show^ you the Christian tbat was received 
 without it. 
 
 But should I grant more than can be proved 
 — viz., tbat baptism was the initiating ordi- 
 nance, and tbat it once did, as circumcision of 
 old, give a being of membership to the par- 
 takers — yea, set tbe case, tbat men are forbid- 
 den then to enter into fellowship without it, 
 yet the case, may so be that, these things not- 
 wdthstanding, men might be received into 
 fellowship Avithout it. All these things en- 
 tailed to circumcision ; that was tbe initiating 
 ordinance tbat gave being of membership; 
 tbat was it without which it w'as positively 
 commanded none should be received into fel- 
 lowship. Josh. V. Yet, for all this, more than 
 six hundred thousand were received into the 
 Church W' ithout it ; yea, received and also re- 
 tained there, and that by Moses and Joshua, 
 even those to whom the land was promised 
 when the uncircumcised were cut oif. But why 
 then, were they not circumcised? Doubtless 
 there was a reason ; either they wanted time, 
 or opportunity, or instruments, or something. 
 
A RKASOy OF MY Pit ACTIVE /.V WORSHIP. 
 
 833 
 
 But they could not render a bigger rea.****!! thnn 
 this — / have no iiijht therfin; whicli i» the 
 cause at this day tliat many u faithful man 
 denieth to take up the ordiniuico of ba|>ti.tm. 
 IJut I say, whatever the hindrance was it niat- 
 tereth not; our bretlirfu liave a nianifi-Kt one, 
 an inviiK'iblf one— «»ne that all llie nun on 
 earth and an^'eU in heavi-n cannot ren»<»ve; 
 for it is liod thai crcattth liKht, and for them 
 to do it without light would but prove them 
 unfaithful to thcmselvcit ancl make them iiin- 
 ners against t'lml: "For whatsofver is not of 
 faitii is sin." If, therefi)r«', .Mos<>!t and Josliua 
 thiuight fit to coniuiunicato with six hundreii 
 thousand uncircunicisrd pers(»ns, when bv tlie 
 law not one such ought to have btvn receive*! 
 among them, why may not L have communion, 
 the closest communion, with visible tuiintM aa 
 afore described, although they want light in, 
 and so cannot submit to, that whicli of {^^A 
 was never njatle tiie wall of division betwixt 
 us? I shall therefore hold communion with 
 puch — 
 
 First. Because the true visible saint hath 
 already subjected t«» that which is better, even 
 to the righteousness of (mmI, which is by faith which baptiAm j 
 of Jesus Christ, by which he stands just before , the outward act 
 God ; ho also hath made the m(»»t exact and | receiver. Now, 1 h. 
 strict rule under heaven, that whereby he \ Ji-sus rhri-«t, that ri- 
 
 shuiineil; for iho edifieatiou of the Church, 
 M I shall Hhow aooo, b to b« prvferrvd b«'for« 
 it. 
 
 Secondly, and oliMnre it, " Ona Spirit, An«« 
 lioiK-, ouf Lord, one faith, on.- 
 of wat'T, r..r ».y ..fi« Spirit nr»' . i 
 
 ••»<«» ' KaUior ..I «ll. 
 
 «bo 1- ^ all, and in «II." 
 
 is u sultirivnt rule for lu to bold communion 
 by, and alMt to endeavour the niainUining that 
 communion, and to kirp it in unity witiiin the 
 bond of p. nil RiirmpU whaUucrer. 
 
 Kph. iv. I. I !•;. 
 
 Tiiirtlly. 1 un 
 munion with mi h ; y 
 
 aUi have the doi'trine of baptUnu. I aay the 
 diictrinc of them; for here you must n«»t« I 
 distinguish between the doctrine and pnn ti<o 
 of water bapti»m— i' 
 which by the outwa: 
 or which by the ouluatu 
 
 act is preached to l)i«< i i .■ 
 
 dt'atli of Christ, my death with t'liri<tt; also 
 his resurrection from the desul, and mine with 
 him to nownoas of life." This in the d-tclrine 
 
 e«|uari'S his life before men. He hath liko 
 precious faith with the best of saints, and a 
 conversation according to light received, be- 
 coming the Ooapel of Christ ; he is therefore 
 to be received — receiveil I say, not by thy liu'ht, 
 not for that in circuinitatu .-, i 
 
 thy opinion, but accordini; i 
 which he ought to ki-ep to himsi>ii 
 "Conscience, I «av, not thine own 
 
 1 by 
 
 lU of 
 the 
 
 viz., is di-ad to sin, and thai . 
 him, he hath the heart, |Miw«<r. 
 baptism; all then that he wa 
 sign, the shadow, or t' 
 thoriHif; nor yot in t: 
 for want <•' 
 hath: h- ; 
 
 : water i>.i|>u>iii ; h<? wanlrth 
 ...v.ird show, which, if bo had. 
 
 other; for why i.t my liberty judgad by an- j would not prove him a truly visible aaint; it 
 
 r man's connrii'Mce?" .S«.nu' iiideo<l do 
 
 t that what tlu- ap'r^tl'-n wrotr they wrote 
 
 tliered cliurclifs, and st> to •tuch as w« r 
 
 zed, and therefore the argumenUi th.^ 
 are in the epistles ab«>ut things circumstantial 
 'reMpei. not the cilhc in hand. Hut I will tell 
 such aM to tlie ftr^tt part of their objection they 
 are utterly under a inintakc. The first to ih- 
 Corinthians, the i'pi-<tK' of .Tame«. iMith tin i 
 of iVtf-r. ami the first . 
 espn-Anly wriltvn to all i 
 particular churchc*. Again, it water b.i 
 BA the circumstanccH with which the ch 
 were pestered of old, trouble their . 
 wound t'l.' :' ' 
 
 ber and \<: . 
 
 aa onlinanc*;, fur the proMiit to bv prudiully 
 »3 
 
 would not 
 it is no ell 
 
 ne »i\ 
 
 hath r. .. . . 
 as true as bis i 
 " - f for want oi \wi,\ : 
 :% fxiilh can so4> it 
 
 make Uiat the note of % 
 
 f 
 
 art; 
 : niv 
 
 >t he 
 
 ex« 
 
 •.Srr 
 
 FuUfthly. I Aiu bold Ut huM couimualoa 
 
834 
 
 BUNYAN'S COMPLETE WORKS. 
 
 k'e are siraij;iui_y i..uuji""""^-^ — 
 
 3ive yc one another, as Christ hath re- 
 
 1 you, (saith Paul,) to the glory of God." 
 
 with visible saints as afore, because God hath 
 communion with them, whose example in the 
 case we are strai<.'htly commanded to follow 
 " Receii 
 ceived 
 
 Yea, though they be saints of opinions con- 
 trary to you, tliough it goeth against the mind 
 of them tiiat are strong, " We that are strong 
 ought to bear the infirmities of the weak, and 
 not to please ourselves." What infirmities? 
 lliose that are natural are incident to all; 
 they are infirmities then that are sinful, that 
 cause a man for want of light to err in circum- 
 stantials, And the reason upon which he 
 grounds this admonition is, "that Christ 
 pleased not himself; but as it is written, The 
 reproaches of them that reproached thee have 
 fallen upon me." You say, to have commu- 
 nion with such weak brethren reproacheth 
 your opinions and practice. Grant it; your 
 dulness, and deadness, and imperfections also 
 reproach the holiness of God. If you say, 
 No, for Christ hath born our sins, the answer 
 is still the same, Their sins also are fallen upon 
 Christ. He, then, that hath taken away thy 
 Bins from before the throne of God hath taken 
 away their shortness in conformity to an out- 
 ward circumstance in religion. Both your 
 infirmities are fallen upon Christ; yea, if not- 
 withstanding thy great sins, thou standest by 
 Christ complete before the throne of God, why 
 may not thy brother, notwithstanding his lit- 
 tle ones, stand complete before thee in the 
 Church ? 
 
 Vain man! think not by the straitness of 
 thine order in outward and bodily conformity 
 to outward and shadowish circumstances that 
 thy peace is maintained with God; for peace 
 with God is by faith in the blood of His cross 
 who hath borne the reproaches of you both. 
 Wherefore he that hath communion with God 
 for Christ's sake is as good and as worthy of 
 the connnunion of saints as thyself. He erreth 
 in a circun»stance, thou errcst in a substance. 
 Who must bear these errors? Upon whom 
 must the^e rei)roaches fiiU ? Some of the things 
 af God that are excellent have not been ap- 
 provtd by some of the saints. What then? 
 Must these for this be cast out of the Church ? 
 No ; these reproaches by which the wisdom of 
 heaven is reproached have fallen upon me, 
 saith Christ. But to return : God hath received 
 him, Christ hath received him, therefore do 
 you receive him. There is more solidity in 
 this argument than if all the churches of God 
 had received him. This receiving then be- 
 
 cause it is set an example to the Church, is 
 such as must needs be visible to them, and is 
 best described by that word which discovereth 
 the visible saint. Whoso, therefore, you can, 
 by the word, judge a visible saint, one that 
 walketh with God, you may judge by the self- 
 same word that God hath received him. Now, 
 him that God receiveth and holdeth commu- 
 nion with, him you should receive and hold 
 communion with. Will any say. We cannot 
 believe that God hatb received any but such 
 as are baptized? I will not suppose a brother 
 so stupefied, and therefore to that I will not 
 answer. 
 
 " Receive him to tbe glory of God." " To 
 the (jlory of QocV is put in on purpose to show 
 what dishonour they bring to God who despise 
 to have communion witb them who yet they 
 know have communion with God. For how doth 
 this man or that Church glorify God or count 
 the wisdom and holiness of heaven beyond 
 them, when they refuse communion with them 
 concerning whom tbey are by the word con- 
 vinced that they have communion with God? 
 
 " Now the God of patience and consolation 
 grant you to be like-minded one towards 
 another, according to Christ Jesus." By this 
 word "patience" Paul insinuateth how many 
 imperfections the choicest Christians do mingle 
 their best performances with; and by this ol' 
 "consolation," how readily God overlooks, 
 passeth by them, and comforteth you, notwith- 
 standing. Now, that this mind should be in 
 Christians one to another is manifest, because 
 Paul prays that it might be so. But this is an 
 heavenly gift, and therefore must be fetched 
 from thence. But let the patience of God, and 
 the willingness of Christ to bear the reproaches 
 of the weak, and the consolations that tbey 
 have in God, notwithstanding, moderate your 
 passions, and put you upon prayer to be minded 
 like Jesus Christ. 
 
 Fifthly. Because a failure in such a circum- 
 stance as water doth not unchristian us. This 
 must needs be granted, not only from what 
 was said before, but for that thousands of thou- 
 sands that could not consent thereto as we 
 have, more gloriously than we are like to do, 
 acquitted themselves and their Christianity be- 
 fore men, and are now with the innumerable 
 company of angels and the spirits of just men 
 made perfect. What is said of eating, or the 
 contrary, may, as to this, be said of water bap- 
 tism. Neither if I be baptized, am I the better ; 
 neither if I be not, am I the worse — not the 
 better before God, not the worse before nren 
 
.4 RKASOy OF MV PRACTICE IS WORSHIP. 
 
 835 
 
 Btill nuuning as Paul doth, providLtl I walk 
 according to my light with God ; otherwutc it 
 \B false; for if a niau that secth it to bo his 
 duty shall di*sj>i^ing|y lugU-ct it, or if \iv that 
 hatii no faith therein »hall fiHjIislily take it > 
 both these are for this the w«»rrte, being . 
 victed in themselves for tranHgre:tf><>r>«. 1 
 therefore tliat doth it aeeonling to hi* li^ 
 doth well ; and he that doth it not, or dare not 
 du it for want of light, doth not ill ; for he ap> 
 proveth his heart to be sincere with Gotl ; ho 
 dare not do any thing but by liglit in the word. 
 If therefore he be not by grace a partaker of 
 light in that circumstance which thou pro- 
 fessest, yet he is a partaker of that liberty and 
 mercy by which thou stan«lest. He hath lib- 
 erty to call (jod Father, as thou, and to believe 
 he shall be saved by Jesus; his faith, lu* thine, 
 hath purified his heart ; he is tender of the 
 glory of Ci<k1 as thou art, ami can claim by 
 grace an interest in heaven, which thou must 
 not do because of water; ye arc both, then, 
 Christiana before CukI, and men without it: 
 he that can, let him preach to himself by that ; 
 he that cannot, let him preach to himself by 
 the promises; but yet let us rejoice in (toil to- 
 gether, let us exalt his name l«>g«th«r. Indifd, 
 the baptized can thank (t<><l f>>r that for wl: 
 another cannot; but may nut he that is uni >. 
 tizcd thank God for that which the baptixeil 
 cannot? Wouhlst thou be content that I 
 should judge thee because thou canst not for 
 my light give thanks with me? Why, tlf 
 ahould he judge me for that I cannot ^■ 
 thanks witit him for his? " Ix*t us : 
 therefore judge one another any more; i 
 judge this rather, that no man put a stumb- 
 ling-l>lock or occasion of ofl'ence in his broth- 
 er's way." And seeing the things wherein wc 
 exceed each other are ^\n\\ -.m iititiur niaki- 
 nor mar Christianity, lit u-* l'>\r mn- «ii..<.l!.r, 
 and walk together by that glorious rn 
 •|)Ocifietl, leaving each other in all - . 
 cumstances to our own Master, to our own 
 own faith. "Who art thou that judgmt 
 another man's servant? To his own master 
 he standetii or I'alb'th •' holdco 
 
 op, for G'kI is abli- f • ■ 
 
 i^ixthly. I am t 
 nion thus, becau>"_ 
 
 the (kith and holincM of tho tiospel b of 
 greater concernnjcnt than an agrrcmrn' •■■ ■•' 
 wartl things: I Miy, it is u( greater 
 ment with us, an<l of far more 
 brother, than our agreeing in or 
 the busiuciis cf water baptism, iiuil Uiv cdi- 
 
 Wl 
 
 . .. lo 
 I walk 
 
 fication of the toul is of thr 
 ia out of niraiture evident, b* • 
 eternal happinoMi are so ii 
 et^nunl thi-niti, |t4siih-«, ihi- 
 
 ' are given to t 
 
 (Hit bent to ih^ 
 the i ^« be proud or i 
 
 that ii.n. ■ ' ' ■ • 
 
 wor»e, ai: 
 
 edification m liml 
 aiul !i)!ik<'rh th)> ( 
 aixl 
 the ; 
 
 contest with graci<» 
 with God, to shut mi< h '■. • 
 
 cause they will not sin u ,. 
 
 dereth thee t. •.,» 
 
 dej*troy th«' w 
 tent ions, 
 mising^i ; 
 
 IH>ring», backbitiugs, slanders and the like, 
 rather than gtnlly edifying, contrary * '' ■ 
 whole current of tho tvriptures and \'- 
 all . ;.«. Let 11 .1 
 
 tin - 1\*. !U1<I ! jI 
 
 41 
 
 of the Church of Uod de|>en>ieth not u|m»d, 
 
 neither is lietl to, this or lb ■' -• •mt. 
 
 Kspecially when tlierc are in o 
 
 «.« 
 ;o 
 
 ferencc«. 
 
 Althou^.. .; .... - ! ''• '■- '-- 
 
 cause he ate not the sin 
 
 y«t ' ..' ' II 
 
 to I ...il 
 
 liil<i<>l)f. 1 
 
 I wan no ■ '. KIdail and 
 
 Mrdad for prophesying id tho caoip, without 
 first goifkg to the Lord to thr dimr of tlio tab- 
 ernacle, as the}' wore commanded, tiial be d^ 
 sin-d M \i. Id- 
 
 s'"' ; ' 1mm ' f*'*T* 
 
 were right in that which was Urttcr. 1 
 (Ication of tho |)««>pJe \r ''•• ....... «. 
 
 which ple«*rd Jii<*4-«. 
 
 I ■ " .'Uf 
 
 mi It vihcrwu* liiAU it ••* wnUtn, }c( tin 
 
S36 
 
 BUyYAyS COMPLETE WORKS. 
 
 wise kintr would not forbid them, but rather 
 admitted 'it, knowing that their edification 
 was of greater concern than to hold them to a 
 circumstance or two. 2 Chron. xxx. 13-27. 
 Yea, God himself did like the wisdom of the 
 king, and healed— that is, forgave— the people 
 at the prayer of Hezekiah. And observe it, 
 notwiJhstiinding this disorder as to circum- 
 stances, the feast was kept with great glad- 
 ness, and the Levites and priests praised the 
 Lonl day by day, singing with loud instru- 
 nunts unto the Lord ; yea, there was not the 
 like joy in Jerusalem from the time of Solo- 
 mon unto tliat same time. What shall we 
 »ay? All things must give place to the profit 
 of the people of God, yea, sometimes laws 
 themselves for their outward preservation, 
 much more for godly edifying. When Christ's 
 disciples plucked the ears of corn on the sab- 
 bath, no doubt for very hunger, and were re- 
 buked by the Pharisees for it, as for that 
 which was unlawful, how did their Lord suc- 
 cour them ? By excusing them and rebuking 
 their adversaries : " Have ye not read (said he) 
 what David did when he was an hungered, 
 and they that were with him — how he entered 
 into the house of God, and did eat the shew- 
 bread, which was not lawful for him to eat, 
 neither for them that were with him, but for 
 the priests only? Or have ye not read in the 
 law how that on the sabbath-day the priests 
 in the temple profaned fhe sabbath, and were 
 blameless?" Why blameless? Because they 
 did it in order to the edification of the people. 
 If laws and ordinances of old have been broken, 
 and the breach of them borne with (when yet 
 the observance of outward things were more 
 strictly commanded than now) when the profit 
 and edification of the people came in comj>eti- 
 tiou, how much more may not we have com- 
 munion, church communion, where no law is 
 transgressed thereby ! 
 
 Seventhly. Therefore I am for holding com- 
 munion thus, because love, which, above all 
 things we are commanded to put on, is of 
 much more worth than to break about baptism. 
 Love is also more discovered when it receiveth 
 for the sake of Christ and grace than when it 
 refuseth for want of water. And observe it, as 
 I have also said before, this exhortation to 
 love is grounded upon the putting on of the 
 uew creature, which new creature hath swal- 
 lowed up all distinctions that have before been 
 common among the churches. As I am a Jew, 
 you are a Greek ; I am circumcised, you are 
 not; I am freTe, you are bound, because Christ 
 
 was all in all these: "Put on therefore, (saith 
 he,) as the elect of God, holy and beloved, 
 bowels of mercy, kindness, humbleness of 
 mind, long-suffering, (that is, with reference 
 to the infirmities of the weak,) forbearing one 
 with another and forgiving one another. If 
 any man have a quarrel against any, even as 
 Christ forgave you, so also do ye ; and, above 
 all things, put on charity, which is the bond 
 of perfectness ;" which forbearing and forgiv- 
 ing respecteth not only private and personal 
 injuries, but also errors in judgment about in- 
 clinations and distinctions, tending to divis- 
 ions and separating upon the grounds laid 
 down, which, how little soever they now seem 
 to us who are beyond them, were strong and 
 of weight to them who in that day were en- 
 tangled with them. Some saints then were 
 not free to preach to any but the Jews, deny- 
 ing the word of life to the Gentiles, and con- 
 tending with them who proffered it to them ; 
 which was a greater error than this of bap- 
 tism. But what should we do with such kind 
 of saints? Why, love them still, forgive them, 
 bear with them, and maintain church commu- 
 nion with them. Why? Because they are 
 new creatures, because they are Christ's, for 
 these swallow up all distinctions ; further, be- 
 cause they are elect and beloved of God. 
 Divisions and distinctions are of a shorter 
 date of election. Let not them, therefore, 
 that are but momentary and hatched in dark- 
 ness break that bond that is from everlasting. 
 It is love, not baptism, that discovereth us to 
 the world to be Christ's disciples. It is love 
 that is the undoubted character of our interest 
 in and sonship with God ; I mean, when we 
 love as saints and desire communion with 
 others because they have fellowship one with 
 another in their fellowship with God the 
 Father and his Son Jesus Christ. And now, 
 though the truth and sincerity of our love to 
 God be then discovered when we keep his 
 commandments in love to his name, yet we 
 should remember again that the two head 
 and chief commandments are, faith in Jesus 
 and love to the brethren. So, then, he that 
 pretendeth to love, and yet seeks not the 
 profit of his brother in chief, he loveth, but 
 they are his own opinions and froward notions. 
 " Love is the fulfilling of the law," but he ful- 
 fils it not who judgeth and setteth at naught 
 his brother, who stumbleth, offendeth, and 
 maketh weak his brother; and all for the 
 sake of a circumstance — that to which he can- 
 not_ consent except he sin against his own 
 
A REASOX OF MV PRACTICE IS WORSItW. 
 
 837 
 
 •oul, or, pnpist-like, live by iiii implicit faith. 
 Love, therefore, is soiuetiuu^ more neea and 
 showed in forbearing to urge aiul pre^w what 
 we know than in publi.shing ami impming. 
 " I could not," saith I'aul— love would u.it b-t 
 mo — "spijik unto you a.s unto .spiritual, but jw 
 unto carnal, even its unto babe?* in Christ; I 
 have fed you with milk, and not wilii xtrong 
 meat; for hitherto yuu have not been able to 
 bear it, neither yet now are you able." 
 
 The apostle consideritl not only the know- 
 ledge that he had in the inynterii's* of Chri«t, 
 but the temper, the growth, and !«trength of 
 the churchii*, and aeeordingly kr|>t ba>k or 
 comnuinic-ated to them what might be their 
 profit. So Christ: "I have many thinga to 
 say unto you, but ye cannot bear them now." 
 It may bo some will count theso old and 
 threailbare toxtsi, but such must know that the 
 word of the Lord must stand for ever. .\nd I 
 should dare to Siiy to such, If the best of thy 
 new shifts be to slight and abuse old ^H-rip- 
 tiiTca, it shows thou art more fond of thy un- 
 warrantable opinion than swift to hoar and 
 ready to yield to the authority that is infalli- 
 ble. Ikit to conclude this: when we attmipt 
 to force our brother beyond his light or to 
 break his heart with grief, to thrust him be- 
 yond his faith or to bar him iVoni his privilege, 
 how can we say, I love? What shall I say? 
 To have fellowship one with another for the 
 imko of an outward circumstance, or to make 
 that the di*or to fellowship wlii ' " 
 
 not — yeu, to make that the indud.. 
 cluirter, the l>ouiuLs, bar, and ruk- 
 munion, when by the word of the e\' 
 testament there is no warrant for it — to it|icak 
 charitably, if it be not for want of love it is for 
 want of knowledge in tho mystorieit of the 
 kingdom of Christ. Strange! Take two 
 Christians equal in all |H)ints but tlii-<, n;ty, 
 let one go beyond the other far ' 
 holineH» — yet this circumstance '■: 
 drown and sweep away all hia exc< 
 not counting him worthy of that reccpii-Mi in.u 
 with hand and heart shall bo given a novice 
 in rrli;rion because In- • '• r. 
 
 Kii^lithly. Hut for • ■ - dirido 
 
 into {>;irtie>t, or to shut eai it otiur lr<>i.. 
 communion, though from greater |X' 
 upon higher preteucc* than thi« of water hA|>- 
 
 tism, hath heretofore ^ ' ' ' ' 
 
 the actors hiT'in ba 
 
 an'i \ > 
 
 contend, yet whca they tnadc divuiuiM (vt i iu«d« more c«M»«jt'MA.*' li.*>i«i»*i lL»A mt U^nuUj 
 
 them how sharply are they rebuked! Arc y« 
 not carnal, carnal, carnal? For whervaa 
 there are among you envying*, »irif. 
 ions, or factions, are ye not carnal ? I 
 11, 12. and iii. 1, 2, 3,4. W 1 
 
 am of I'aul, and anr.t'irr. I .i: ur 
 
 ye not carnal? .< r« iMra wheiica 
 
 arise all ()■% • nl. . >i..l !..U ur to 
 
 accompli l^>t 
 
 1 aul, or t < |inv ..r 1 iiri-i iiiii.«t:i i..- n»e bur- 
 den of thy si.ng. yet the h.-arl fmm wlienc* 
 lhe\ ' irnal, and • <-» 
 
 of . -it. Hi!t ,,^ 
 
 contentions were :i i«, and 
 
 one man vililletl tl. ^... .« pro- 
 
 motcfl, a lift with a carnal brother wan thought 
 great wistlom to widen t' ' ',. Itui why 
 should he be rebuked in' no^ for 
 
 Christ? 1 n 
 
 to his h<' i , . ,1 
 
 divided or sepaniU- fron Nut«, 
 
 therelore, that these di\, :t«l bjr 
 
 the [>erHons tho divisions were niaile about ; 
 neither I'aul, nor A]Kt||rM, nor Cepha*. no? 
 Christ is here. Let the cry be never m) loud, 
 Christ, Order, The rule. I Ue 
 
 like, carnality is at lh<- .re 
 
 but babes that do ; ;T. 
 
 1 Cor. iv. 6. Anil . ;•- 
 
 ion at Corinth waa liel|H<d t wain 
 
 baptism. This tho a|NJtiti< . -> 'ty, 
 
 " Were yc baptiz«'d In the naui< ''* 
 
 \ ' ■ .rd 
 
 titMl (saith I'aul) that I bapliMNl none of you." 
 
 Sic. Not but that it was then an •>'■'•■ ' 
 
 God, but they abused it in niu. 
 
 thereby. " I I !• 
 
 and < iHiii*. an : ." 
 
 .J 
 r 
 •u t intended not to make a pj- > 
 '■ ''V. " Ikwidcn, I know •■■ ' " r 
 
 I b.i . other." By this i. 
 
 church • I ; for U 
 
 whohinxiu ...;»>'~i '• 
 
 who were bapti<e<i 
 
838 
 
 BUNYAN'S COMPLETE WORKS. 
 
 not to 
 
 to pass it over. "For Christ sent me 
 baptize, but to prcacli the Gospel." The 
 Gospel then may be effectually preached, and 
 yet baptism ncitiier administered nor men- 
 •tioned-the Gospel being good tidings to sin- 
 nera upon the account of free grace tlirough 
 Christ; but baptism, with things of like na- 
 ture, are duties enjoined such a people who 
 received the Gospel before. I speak not this 
 because I would teach men to break the least 
 of the commandments of God, but to persuade 
 my brethren of the baptized way not to hold 
 too much thereupon, not to make it an essen- 
 tial of the Gospel of Christ, nor yet of com- 
 n-union of saints. " He sent me not to baptize." 
 These words are spoken with a holy indigna- 
 tion against them that abuse this ordinance of 
 Christ. So, when he speaketh of the ministers 
 themselves, which also they had abused, in 
 his speaking he as it were trampled upon them 
 as if they were nothing at all: "Who then is 
 Paul? And who is Apollos? He that plant- 
 eth is not anything, neither is he that watereth, 
 but God that giveth the increase." Yet for all 
 this the ministers and their ministry are a 
 glorious appointment of God in the world. 
 Baptism also is a holy ordinance; but when 
 Siitan abuseth it and wrencheth it out of its 
 place, making that which was ordained of God 
 for the edification of believers the only weapon 
 to break in pieces the love, the unity, the con- 
 cord of saints, then what is baptism? then 
 neither is baptism any thing. And this is no 
 new doctrine ; for God, by the mouth of his 
 prophets of old, cried out against his own in- 
 stitutions when abused by his people : " To 
 what purpose is the multitude of your sacri- 
 fices to me? saith the Lord: I am full of 
 bumt-oflerings of rams and the fat of 'fed 
 beasts: I delight not in the blood of bullocks, 
 or of lambs, or of he-goats. When you come 
 to appear before me, who hath required these 
 tilings at your hands to tread my courts? 
 Bring no more vain oblations; incense is an 
 nbonunation to' me ; the new moons and the 
 8al)bath8 and the calling of a-ssemblies I can- 
 not away with ; it is iniquity, even the solemn 
 meeting. Your new moons and your ap- 
 pointed fea-sts my soul hateth; they are a 
 trouble unto me; I am even weary to bear 
 them." And yet all these were his own ap- 
 pointments. But why then did he thus abhor 
 tbem? Because they retained the evil of their 
 doings, and used them as tiiey did other of his 
 appointments — viz., for strife and debate, and 
 to strike with the fist of wickedness. Isa. Iviii. 
 
 4. Wherefore when that of God that is great 
 is overweighed by that which is small, it is the 
 ■wisdom of them that see it to put a load to the 
 other end of the scale, until the things thu? 
 abused poise in their own place. But to pass 
 this and proceed. 
 
 Ninthly. If we shall reject visible saints by 
 calling, saints that have communion w'ith God, 
 that have received the law at the hand of 
 Christ, that are of holy conversation among .. 
 men, they desiring to have communion with 
 us, as much as in us lieth we take from them 
 their very privilege and the blessings to which 
 they are born of God. For Paul saith, not 
 only to the gathered Church at Corinth, but to 
 all scattered saints that in every place call 
 upon the name of the Lord, " That Jesus 
 Christ is theirs, that Paul and Apollos, and 
 the world, and life, and death, and all things 
 are theirs," because they are Christ's and 
 Christ is God's. " But (saith he) let no man 
 glory in men," such as Paul and Cephas, 
 though these were excellent, because this priv- 
 ilege comes to you upon another bottom, even 
 by faith of Jesus Cbrist. "Drink ye all of 
 this" is entailed to faith, not baptism. Nay, 
 baptized persons may yet be excluded this 
 when he that discerncth the Lord's body hath 
 right and privilege to it. 1 Cor. xi. 28, 29. But 
 to exclude Christians from church communion, 
 and to debar them their heaven-born priv- 
 ileges, for the want of that which yet God 
 never made a wall of division between us — 
 
 1. This looks too like a spirit of persecution. 
 
 2. It respecteth more a form than the spirit 
 and power of godliness. 
 
 3. This is to make laws wbere God hath 
 made none, and to be wise above what is writ- 
 ten, contrary to God's word and our own prin- 
 ciples. 
 
 4. It is a directing of the Spirit of God. 
 
 5. It bindeth all men's faith and light to 
 mine opinion. 
 
 6. It taketh away the children's bread. 
 
 7. It wnthholdeth from them the increase of 
 faith. 
 
 8. It tendeth to harden the hearts of the 
 wicked. 
 
 9. It tendeth to make wicked the hearts of 
 weak Christians. 
 
 10. It setteth open a door to all temptations. 
 
 11. It tempteth. the devil to fall upon those 
 that are alone and have none to help them. 
 
 12. It is the nursery of all vain janglings, 
 backbitings, and strangeness among the Chris- 
 tians. 
 
A REASON OF MY I'UACTICE jy WollSUlP. 
 
 1 3. It occasioneth the worlU to rei>ruach us. 
 
 14. It holdoth stiiggoring conscienctii in 
 doubt of the right way of the Lord. 
 
 15. It givt'th uccuAion to luuny to turn aj»id« 
 to most daiiL'tTous hore-nit's. 
 
 Itj. It almscth tlio Holy Scripturfs ; it wrf?tt- 
 t'th (jod'."* ordiiiurK-c.5 tmt t>f thoir placf. 
 _ 17. It is a prop to .ViitiL-hrist. 
 
 18. Shall I add, in it not tliat^which grratly 
 prt'vailfd to bring down thoMO jtidgiiif iUm which 
 ut present wo ivA an»l groan luulcr? I will 
 dar«' to say it was the eau.He theri'<»f. 
 
 Tenthly, ami huntly. iW-ar with one word 
 farther. What greater eontenipt ean be thrown 
 upon the .Haints tlian for titeir lirethreu to ctwt 
 them otfor to debar them chureh communion? 
 Think you not that the world may groundly 
 say, " Some great injipiity lies hid in the nkirta 
 of y«>ur brethren," when in truth the trans- i 
 grestiion is y^t y<iur own? Hut I say, what i 
 can the Cliurch do more to the sinnern or 
 ojHMi profane? t'ivil commerce you will have 
 with the worst, and what more will you have | 
 with thi»so? IVrhaps you will say, " We can 
 pray and preach with these, and hold them 
 Christians, saints, and godly." Well, but let 
 me iLsk you one won! farllur: Do you believe 
 that, of very conscience, they cannot consent, 
 OA you, to that of water baptism, and that if 
 they had light therein, they would ua willingly 
 do it as you? Why then, lus I have showed 
 you, our refusiil to hold communii>n with them 
 is without a ground from the word of (iod. 
 
 But can you commit your s«ml to thi-ir min- 
 istr)- and join with them in pniyer, aii'i 
 count them meet for other (Josi>ol pri^ „ 
 I would know by what Scripture you do it. 
 Terhaps you will say, I commit not my soul to 
 their ministr)-, only hear them «x'casionany for 
 trial. If this \w all tli 
 them and llu-ir minLstr\ 
 much for the worst that p 
 
 wall. Hut if thou canst h^ 
 
 ministers, and sit under their ministr>' 
 
 ordinanrr, tlitii -.liow me wh- - ' ' ' 
 
 A IJfiojM-l niiiii-trv as that i 
 
 tering niikv i\ 
 
 with you to ■ 
 
 Hut if thou sit(<-^l \\iv\ft ■ 
 
 fleshly, jMilitic ends, thou hea: 
 
 an athcLst, and art thywlf, while thou 
 
 thy brother, in the practice of the ^ - ' 
 
 lint I .say, wlo-n* ilo y4(U find ti 
 
 communion - 
 
 holitu>!«as %•• . 
 
 If you object lliat luy principicn lead mc tu 
 
 have communion with all, I aiuwt-r, W ■ 
 as afoff dt^*ribvd, if ihry will have » 
 nion with uir. 
 
 (HtjtftioH. Thi*n rou may havn cummuniun 
 witii ■ \ 
 
 -' ' -lint yet rr- 
 
 niaining in li> . Irl Uini cttuw to u« 
 
 and we will h»i. .iuion with him. 
 
 Qwttion. What ! thoufrh he yet atand a mem- 
 ber of that Hinful number and prufaa himself 
 one «if them? 
 
 Atutcrr. Yon v; fi,f 
 
 it cantiMt hr ■ ,,. i„ 
 
 shoti 
 
 diaui _ , , .. .. . I 
 
 fore it must be tuppoMcd that he who pn>. 
 feiwcth himself a member of a ' ' .f 
 
 Christ must forthwith, nay U-forr 
 antichristian one. Thf ^ » 
 
 to d<», it is evident he • .<•• 
 
 sire to have fellowship \v ;ii«. 
 
 Uut he saith he canii i i* >■"»• 
 
 pany to wliii^ you stiii 
 elude antichri.Htian, is in<i'<<i up .uitn iiri*iii»n 
 Church. 
 
 If so, he can 
 if he know tip 
 op|MMite. 
 
 I hold, therefore, to what I said at Tir^i 
 "That if there bo any Mints in the an* 
 tian Church, my heart and the dorir •<! on. 
 congreeation are open to receive them int^ 
 do*- 
 
 <' yrt retain M>m« 
 
 .! .1: :_. . • !■ S A' • .■ ■■!? '1;' 
 
 boweb or a Church ao mhhi aa t 
 tecte«l. they must either lie kept oiu .■. 
 or m»l out if in. For it must be the pr 
 
 u^ t\jf Ljuii 'U • 
 
 in the faith; and (hat «r 
 
 .on«, I mean i-; ' - ■ 
 
 . for thinr* " 
 
 M'li briorv Kiv>L 
 
840 
 
 BUNYAN'S COMPLETE WORKS. 
 
 I now come to a short application. 
 
 1. Keep a strict separation, I pray you, from 
 eommunion with tlie open profane, and let no 
 man use bis liberty in cburcb relation as an 
 occasion to the fle.-h; but in love serve one 
 another, looking diligently lest any root of 
 bitterness, (any poisonous herb, Deut. xxix. 
 18,) springing up, trouble you, and thereby 
 many be defiled; and let those that before 
 were' reasons for thy separation be motives to 
 you to maintain the like; and remember that 
 when men have said what they can for a sinful 
 mixture in the worship of God, the arm of the 
 Lord is made bare against it. 
 
 2. In the midst of your zeal for the Lord 
 renu'mbcr that the visible saint is his, and is 
 privileged in all those spiritual things that 
 you have in the word and live in the practice 
 of, and that he is to partake thereof according 
 to his light therein. Quarrel not with him 
 about things that are circumstantial, but re- 
 ceive him in the Lord, as becometh saints; if 
 he will not have communion with you, the ne- 
 glect is his, not yours. But, saith the open 
 profane, " Why cannot we be reckoned saints 
 aJBo? We have been chri^ened, we go to 
 church, we take the communion." Poor 
 people! this will not do; for so long as in 
 life and conversation you appear to be open 
 profane, we cannot, unless we sin, receive 
 you into our fellowship, for by your ungodly 
 lives you show that you know not Christ; 
 and while you are such by the word, you are 
 reputed but beasts. Now, then, judge your- 
 selves if it be not a strange community that 
 conBisteth of men and beasts. Let beasts be 
 with the beasts; you know yourselves do so; 
 you receive not your horse nor your hog to 
 your table ; you put them in a room by them- 
 Bclvcs. Besides, I have showed you before 
 that for many reasons we cannot have com- 
 munion with you. 
 
 1st. The Church of God must be holy. Lev. 
 xi. 44; xix. 2; xx. 7; 1 Pet. i. 15, 16; Isa. 
 xxvi. 2; Ps. cxxviii. 20; Ezek. xliii. 12; xliv. 
 9; Isa. lii. 11. 
 
 2dly. The example of the churches of 
 (.'hrist before hath been a community of visi- 
 ble saint.s. Rom. i. 7; 1 Cor. i. 2; Eph. i. 1, 
 2; Col. i. 1; 1 Thess. i. 1, 2; 2 Thess. i. l! 
 Poor, carnal man! there are many other 
 reasons urged in this little book that show 
 why we cannot have communion with thee; 
 not that we refuse of pride or stoutness, or be- 
 cause we scorn you as men; no, we pity you 
 and pray to God for you, and could, if j^ou 
 
 were converted, with joy receive you to fellow- 
 ship with us. Did you never read in Daniel 
 that "iron is not mixed with miry clay?" 
 Dan. ii. 43. No more can the saints with you 
 in the worship of God and fellowship of the 
 Gospel. When those you read of in the 4th 
 of Ezra attempted to join in temple-work 
 with the children of .the captivity, what said 
 the children of Judah? — "You have nothing 
 to do with us, to build an house to tbe Lord 
 our God ; but we ourselves together will build 
 unto the Lord God of Israel," &c. 
 
 I return now to those that are visible saints 
 by calling, that stand at a distance one from 
 another upon the accounts before specified. 
 Brethren, close, close; be one, as the Father 
 and Christ are one. 
 
 1. This is the way to convince the world 
 that you are Christ's and the subjects of one 
 Lord, whereas the contrary makes them doubt 
 it. John xiii. 34, 35; xvii. 23. 
 
 2. This is the way to increase love, that 
 grace so much desired by some and so little 
 enjoyed by others. 2 Cor. vii. 14, 15. 
 
 3. This is the way to savour and taste the 
 Spirit of God in each other's experience ; for 
 which, if -you find it in truth, you cannot but 
 bless (if you be saints) the name of our Lord 
 Jesus Christ. 1 Thess. i. 2, 3, 4. 
 
 4. This is the way to increase knowledge, or 
 to see more in the word of God, for that may be 
 known by two that is not seen by one. Isa. lii. 8. 
 
 5. This is the way to remove secret jeal- 
 ousies and murmurings one against the other, 
 yea, this is the way to prevent much sin and 
 greatly to frustrate that design of bell. Prov. 
 vi. 16-20. 
 
 6. This is the way to bring them out of the 
 world into fellowship that now stand off from 
 our Gosjiel privileges for the sake of our vain 
 janglings. 
 
 7. This is the way to make Antichrist shake, 
 totter, and tremble. Isa. xi. 13, 14. 
 
 8. This is the way to leave Babylon as an 
 habitation for devils only, and to make it an 
 hold for foul spirits and a cage only for every 
 unclean and hateful bird. 
 
 9. This is the way to hasten the works of 
 Christ's kingdom in the world, and to forward 
 his coming to the eternal judgment. 
 
 10. And this is the way to obtain much of 
 that, "Well done, good and faithful servant I" 
 when you stand before his face. 
 
 I beseech you, brethren, suffer the words of 
 exhortation ; for I have written a letter unto 
 you in few words. Heb. xiii. 22. 
 
DIFFKRKNCKS IN .11 l)(,\li:Ni \i;f)l T \\\TrR 
 BAPTISM NO i;\U iu ( ommi MoX. 
 
 TO COMMUNICATK WITH SAINT.S. AS SAINTS. IMloVKD LAWFUL IN AXXWKR TO A BWK 
 WRITTKX UY TIIK BAPTISTS, AND IM IILISIIKIi IIV Mil. T. I'. ANI» Mf " ' -" " 
 
 "SOMK SEIUOrS IU:kV.KiTI<)NS ON THAT I'AUTOK Mil. IJINYANS nr 
 TOrCIIING CmiUlI toMMlNlON WITH INUAPTIZKl) HKI ' ' ■ • 
 OUJKCTIONS AND AUtJlMKNTS AUK ANSWKUKD, AND Til! 
 
 STILL ASSKKTKD AND VINDHWTKD. HKIIK IS ALSO Mil. IliM.i Ji,v-h..s Ji im.mi.m (n 
 THE CASE, FULLY DECLAKINO THE DOCTIUNK I HAVE ASSERTED. 
 
 "Should not the tnultituilc of word* bo Bnswpred? And *hould * man full of Imlk b« jaitiArdT 
 (hjr lici inako men bold their peace T And when thou mockeit, ahall no m«n mako the« an sntarr 
 xi. 2, S. 
 
 "I am for peace ; but when I upcak, they are for w*r." — 1*». cxi. 7. 
 
 TO Tin: UKADKK. 
 
 CouBTEors RR.vnBii: 
 
 Ik' cHtrcatctl to bflieve ine I liml not »ot 
 pen to paper about thb coi»trovcn«y hud wc 
 been let ut quiet nioiie in our ('lirintinn com- 
 munion. But being >L<Haulte<l for more than 
 •i.\teen years, wh«»rein the brethren of tho 
 baptized way, a^i they had their opportunity, 
 have »oU)iht to break u.h in pieces nurely Ik?- 
 caune we are not, in tlieir way, all baptinil 
 firnt, I couhl not, I durst not, forlK>ar to do a 
 little, if it might be, toitettle the brethn-n, and 
 to arm them againnt the attempts which aUo 
 of late tliey began to revive U|jon u«. That I 
 the ordinance of baptinm, or that I have 
 1 one piece of an argument again<(t it, 
 Ui'.iigh they feign it, is quite witlmut c«»lour of 
 truth. All I cay is, that the t'liurrh <»f Chrint 
 hath not warrant to keep out of their commu- 
 Dion the Christian that i-tditcovereil to Iw a vi»- 
 blc Haint by tho wonl, tho Chrintian that walk- 
 eth acconling to his light with Ciixi. I will 
 not make retlection.t upon th<M« unhandi«om« 
 brandt that my brethnti 
 fur th'u, as that I am a .^i .1 
 
 devilish, proud, insolent, pmfum|>tunii«, and 
 tho like; neither will I say, as ti 
 I>oril rebuke lh««cl" — words litter t«« 1 
 
 to the devil thay a brother. Hut, rradir, rrad 
 and compare, lay aside prejudice and juilgr. 
 What Mr. Kitlin hath done in tho maitrr I 
 forgive, and love hi: 
 mutt utatnl by n»y pr 
 
 ! i niUil a» i< lid 
 
 t ' . r, and, as I Im». 
 
 lieve. will be justifted in the day of judg- 
 ment. 
 
 I have also hero prmcntod thee with the 
 opinion of Mr. Henry Jewie in the csm, 
 which providentially* I nu-l with an I was 
 coming to London to put nr 
 pre^s. And that it was his j . 
 S4'rted to me, known many yean since l" ■ 
 of the Uaptintii, to whom it was sent, .:j 
 never yet answend ; and will yet be altostcd 
 if need shall require. Farrwrll. 
 Thine, in all Christian •crvlea. 
 According to my li 
 
 ' J. , - • v.V. 
 
 Mt 
 
DIFFERENCES IN JUDGMENT, &c. 
 
 Your Bf^cmingly serious reflections upon 
 that part of my i.lain-hearted Confession of 
 Faith which rcndereth a reaiion of my free- 
 dom U> cr.mmunicate with those of the saints 
 and faithful who differ from me about water 
 bapti!*m, I have rcail and considered, and have 
 weighed them mo well as my rank and abilities 
 will admit me to do. iJut finding yours (if I 
 inintalce not) far short of a candid replication, 
 I thouj^ht convenient, not only to tell you of 
 thodc impertinencies everywhere scattered up 
 and down in your book, but also that, in my 
 limplc opinion, your rigid and church-dis- 
 quieting principles are not fit for any age and 
 •tat« of the Cliurch. 
 
 But before I enter the body of your book 
 fire me leave a little to discourse with you 
 about your preamble to the same, wherein 
 are two miscarriages unworthy your pre- 
 tended Hcriousness, because void of love and 
 humility. 
 
 The fir^t is in that you closely disdain my 
 p«r«on because of my low descent among 
 men, atigtnatizing me for a person of that 
 rank that ncetl not to be heeded or attended 
 unlo. I'. 1. 
 
 Aimi^rr. What it is that gives a man rever- 
 ence with you I know not, but for certain 
 "he that d<i«|»i.Heth the poor reproachcth his 
 Maker;" yet a poor man is better than a liar. 
 To have gay clothing or gold rings, or the 
 pcrxoni that wear them, in admiration, or to 
 Im! partial in your judgment or respects for 
 the Hake or upon the account of flesh and 
 blwMJ, doubtlewi convicteth you to be of the 
 law a tranKgresHor, and not without partiality, 
 Ac, in the midst of your seeming sanctity. 
 
 Again, you say, "I had not meddled with 
 the controversy at all, had I found any of 
 paru that would divert themselves to take 
 motice of you." I'. 2. 
 
 Afuwr. What need you, before you have 
 •ncwed fine syllable of a reasonable argument 
 843 
 
 in opposition to what I assert, thus trample 
 my person, my gifts, and grace (have I any) 
 so disdainfully under your feet? What a 
 kind of you am I? and why is my rank so 
 mean that the most gracious and godly among 
 you may not duly and soberly consider of 
 what I have said? Was it not the art of the 
 false apostles of old to say thus — to bespatter 
 a man that his doctrine might be disregarded? 
 "Is not this the carpenter?" and " His bodily 
 presence is weak and contemptible," did not 
 use to be in the mouths of the saints, for they 
 knew "the wind blew where it listed." Neither 
 is it high birth, worldly breeding, or wealth, 
 but electing love, grace, and the wisdom that 
 comes from heaven, that those who strive for 
 strictness of order in the things and kingdom 
 of Christ should have in regard and esteem. 
 Need I read you a lecture? "Hath not God 
 chosen the foolish, the weak, the base, yea, 
 and even things that are not, to bring to 
 naught things that are?" Why, then, do you 
 despise my rank, my state, and quality in the 
 world? 
 
 As for my Confession of Faith, wliich you 
 also secretly despise, (p. 1,) if it be good and 
 godly why may it not be accepted? "If I 
 have spoken evil, bear witness of the evil ; but 
 if well, why smitest thou me?" If you and 
 the brethren of your way did think it conve- 
 nient to show to the world what you held, if 
 perhaps by that means you might escape the 
 prison, why might not I, after above eleven 
 years' endurance there, give the world a view 
 of my faith and practice, if peradventure 
 wrong thoughts and false judgments of me 
 might by that means be abated and removed ? 
 
 But you suggest I did it because I wa-s so 
 willing to be known in the world by my sin- 
 gular faith and practice. 
 • How singular my faith and practice is may 
 be better known to you hereafter; but that I 
 did it for a popular applause and fame, a.s 
 your words seem to bear, (for they proceed 
 
DrTFl;:iiKyCES AliOL'T liAl'TlSM 
 
 /.I/. /" ' 
 
 .SI3 
 
 from a taunting Hpirit,) that will bo known to 
 you hfttor in tliu diiy of (i«H|, wln-n y<»ur evil 
 HuruiiHcii of your brother aiul niv 
 writing my book will bo |iubli>«h< w 
 
 h<»U.H«'-to[IH. 
 
 Ami even now, boforo I go miy furtht-r, I 
 will give you u touch of tho rcniutn of mr \>\v 
 liithing that part tiicroof whith you n*) liotl) 
 
 0|l|MM('. 
 
 Il WltH '■ 
 
 that thf r. . 
 
 only U]>on lini c<>: i to n-ml it, but 
 
 aUo u|)on many otli • u.-*, if |HT]|tlvvn- 
 
 turo thoy might break tut in pivco* and draw 
 (cuui u» disi-ipUw aAcr thorn. 
 
 AiMiiultM, I luty, u|M»n thiit consrcffation by 
 
 ^, for no l(>!M than tlf 
 
 - ; yea, my*)*!!" t!i<'\ 
 ilr:iv<)Urr«l to |. 
 
 with my brolli! 
 
 bnvo uflvn tampered if liaply their Ncodii of 
 division might tuko. Neither did they alto- 
 gether fail of their pur]MMo; for Home they did 
 ' and dinmember from un, Im 
 
 of whom flow thfv b<"/in to I 
 tiie J 
 
 thai \ , 
 
 u|M)n are now a itaiu and rrproach to religion. 
 V 'her were the»o HpiritM eont«'nt with that 
 
 d they did how among un. but they pro- 
 Lcciid to iciAC Upon otlnM. I 
 th<* wild and uti^oiind p..^ 
 
 t to maintain their practice would Ut buu 
 -_ „ here to insert. 
 
 Now, Hir, toHottle tho brethren (the brvthrrn 
 of our community) and t4i prevent Bueh di»or- 
 derit amoni; uthent waji tho cuuno of my pub- 
 
 tho I 
 Invo, 
 
 aiioihrr. 
 
 ^\ Imto you ai* p" 
 for laying i! 
 
 1 I lllli < to •' 
 Chriiitian* ' 
 
 with 
 
 iilar 
 
 w. 
 
 11 ol 
 
 • I>. 
 
 
 1 
 
 l> 11 \ 
 
 • \i 
 
 
 a I 
 
 ' r 1 
 
 ^■iit. • 
 
 II 
 
 in 
 
 that. 
 
 then 
 
 V 
 
 i rngo will I ' 
 
 J iient. My grt:. . ,. .:. 
 
 about an initiating nnlinance yoa mj ymi 
 •hall take no notiro of. P. 8. 
 
 Anstrrr. Altlioiiu'h vnu do not. I mtMl. For 
 
 ia of weight to be r 
 ofotli • ' 
 
 2. II 
 
 y and 
 M hold it 
 
 not, 
 
 p:irt V 
 
 lUin I know, 
 
 to give tliein warning, tliat every man 
 U deliver hi'* noul. 
 
 Yuu prtKoed, Haying, " It ia my liberty, aa 
 well as othera into whoM* hand* it falU, to 
 weigh what you have «aid in tnith'H balance; 
 and . id too light to reject it, whether 
 
 you i. 
 
 A itncrr. i h < 
 of nn>, the lil>« ? 
 
 helping mr, I dmire no more to ahifl for mj- 
 •elf among you. 
 
 Ah to your nayini; tJiat I proudly and impe* 
 
 aiiaert it. 
 
 3. Iklt wlui(«-v<r V"ii 
 •gaioat, it 
 
 t- ' " 
 
 A\. wfiiilnr f.r or 
 
 •d (VkI k 
 
 nil 
 
 •till of thai mind, and aball be to loog ■• I ace 1 tramgaat espreaaioo of Toarm. 
 
844 
 
 BUNYAN'S COMPLETE WORKS. 
 
 You say, " It is consent on all hands, and 
 nothing else, that makes them members of 
 particular churches; and not faith and bap- 
 tism." r. 4. 
 
 You might have stopped at "and nothing 
 else." You need not, in particular, have re- 
 jected faith ; your first error was bad enough. 
 What! nothing else but consent? What! not 
 80 much as a respect to the matter or end? 
 Why, then, are not all the communities of all 
 the high way men in the land truly constituted 
 churclK's of Christ, unless you can prove that 
 they hold together, but not by consent? 
 
 What! consent and nothing else? But why 
 do you throw out faith? Why, I throw out 
 baptism; which, because you cannot as to the 
 case in hand fetch in again, therefore out must 
 faith go too. Your action is much like that 
 harlot's that stood to be judged by Solomon, 
 who, because her own child was dead, would 
 have her neighbour's killed also. Faith, sir, 
 both in the profession and confession of it, iS 
 of immediate and absolute concern, even in 
 the very act of the Church's reception of this 
 or another member. Throw out faith, and 
 tliere is no such thing as a Christian, neither 
 visible or invisible. You ought to receive no 
 man but upon a comfortable satisfaction to the 
 Church that you are now receiving a believer. 
 Faith, whether it be savingly there or no, is 
 the great argument with the Church in receiv- 
 ing any ; we receive not men as men, but the 
 man immediately under that supposition: He 
 hath faith, he is a Christian. Sir, consent 
 simply, without faith, makes no man a mem- 
 ber of the Church of God, because then would 
 a Church not cease to be a Church, whoever 
 they received among them ; yea, by this asser- 
 tion you have justified the Church of Rome 
 itself to be to this day both good and godly, 
 unless you can prove that they did at first and 
 do now receive their unbelieving members 
 without their own consent. 
 
 The Church hath no such liberty to receive 
 men without respect to foith ; yea, faith and 
 holiness mui^t be tlie essentials or basis upon 
 and for the sake of which you receive them — 
 holiness, I say, yet not such as is circumstan- 
 tial, but that which is such in the very heart 
 of it. Pray you, in your next, therefore, word 
 it better, lest while you slight and trample 
 upon me, you stand before all blameworthy 
 yourself. 
 
 The Scriptures you speak of I did not in my 
 first (p. G8) produce to show that persons un- 
 baptized might hold communion with the 
 
 Church, (though I am fully convinced they 
 may,) but to show that knowledge of those 
 persons, of their faith and holiness in general, 
 ought first to be showed to the Church, before 
 she can lawfully receive them. Acts ix. 26, 
 26, 27 ; 1 Cor. xvi. 10 ; 2 Cor. viii. 23. 
 
 As to my answer to a question (p. 70) which 
 you have at p. 5 of yours corrupted, and then 
 abused, I tell you, again, that a discovery of 
 the faith and holiness, and a declaration of the 
 willingness of a person to subject himself td 
 the laws and government of Christ in his 
 Church, is a ground sufficient to receive such 
 a member. 
 
 But you descant, "Is baptism none of the 
 laws of Christ?" 
 
 Answer. It is none of those laws, neither any 
 part of them, that the Church, a* a Church, 
 should show her obedience by. For albeit 
 that baptism be given by Christ our Lord to 
 the Church, yet not for them to worship him 
 by as a Church. Show me what church ordi- 
 nance it is, and when or where the Church as 
 a Church is to practice it as one of those laws 
 and appointments that be hath commanded 
 •his Church to show to him her obedience 
 by? 
 
 Again, that submitting to water baptism is a 
 sign or note that was ever required by any of 
 the primitive churches of him that Avould hold 
 fellowship with them, or that it infuseth such 
 grace and holiness into those that submit there- 
 to as to capacitate them for such a privilege, or 
 that they did acknowledge it a sign thereof, I 
 find not in all the Bible. 
 
 I find not, as I told you in my first, that 
 baptism is a sign to any but the person that is 
 baptized. The Church hath her satisfactions 
 of the person from better proof. Col. ii. 12 ; 
 Eom. vi. 1, 2, 3, 4; 1 Cor. xv. 29; Acts ii. 38; 
 xxii. 16 ; 1 Pet. iii. 21. 
 
 I told you also that baptism makes thee no 
 member of the Church, neither doth it iiake 
 thee a visible saint ; it giveth thee, therefore, 
 neither right to nor being of membership at 
 all. Why, sir, did you not answer these things, 
 but slip them with others, as if you were un- 
 concerned, troubling your reader with such 
 kind of insinuations as must needs be unsa- 
 voury to godly ears ? 
 
 You make the moral law none of Christ's 
 but Moses's ; not the Son's, but the servant's ; 
 and tell me, because I plead for faith and holi- 
 ness, according to moral duties gospelized, 
 (they are my w^ords, p. 79,) whereby we ought 
 to judge of the fitness of members, that there- 
 
DIFFERESCES ABOUT B APT IS 
 
 fore Moses is more beholden to ine tlian r'hri^t. 
 P. 6. 
 
 Sir, know you not yet that a ililktiii. . i^ i.j 
 be put betwixt thoj*e rules that discover the 
 Ciidentiuls of holiness and those that in tlu'ui- 
 selves are not such, and that that of faith an«l 
 the moral law is the one, and buptirini, Stc, tho 
 other? 
 
 Is not love to Ooil, abhorrence of idoU, to 
 forbear blaspheming, to honour our parents, to 
 do no munler, to forbear tlieft, not to bear fiiNo 
 witnt-Hs, nor covet, &e. — are not, I say, these 
 tiie precept** of tho Lonl Jesus, because de- 
 livered by Moses? Or are the><e such as may 
 bett«'r be broken than, for want of lij;ht, to 
 forbear baptism with water? Or doth a num, 
 while he Itveth in the neglect of theM', and in 
 tlie mean tinio bustles about those you call 
 Gospel commands, most honour Christ or best 
 lit liiniself for fellowship with the siiints? 
 
 I tell you that the faith of Ciirist, with 
 
 II commandments, are as much now Gos- 
 pel commands as baptism, and ought to be in 
 fu much and far more resj)ect with the holy 
 jues than that or other the like? 
 
 Yea, shall I t»ll you that baptism will neither 
 idmit !i m;.M into f.-IIow-hip nor keep liivi tb«^re 
 if he bo a ■ irofamondp' 1 
 
 ;hat a UKiii .cth in Jesasan : i 
 
 iic moral law doth more glorify (rod and hon- 
 )ur religion in the world than he that keeprth, 
 f there were so many, ten thousand figtirativc 
 aws ? 
 
 .Vs to those commands that respect God'a in- 
 ititute«l w«ir-hij> in a Church as a Church, I 
 lave tolil you tli:'.t li.U'ti'*m is none of them, 
 ind you have Iwen driven to confeiw it; the 
 i;hurch, then, mast first hjok to faith, then to 
 ;ood living according to the ten conimami- 
 - ; after that she must p 
 .iont4 of our I. on! .I»-«n>' 
 mtuard order 
 ralks as beemn. 
 «ther. ninring if she ovcrvalueth cither. 
 
 Rul why did you not answer tho«o text« I 
 )roduce<l for the strengthening of my nrgu- 
 -viz., Horn. xi«r. IH; Dent, xxiii. 47; 
 ii. S-12; 1 Cor. ix. 21 ; v. 9, 10. II ; Oal. 
 ri. io, 16; Philem.3; 1 Tim. i. 9, lo, 11 ; Art* 
 ex. 28, 32; Uom. xiii. 11: J.iiii. •« iv. 11; I 
 yyr. V. 12? 
 
 DohI fairly; answer th-i^. l. iL/-, with tho 
 argument made U|)on them ; and when yoa 
 lave, after a - '" :ier, done thai, yoti 
 
 uay the ujMre : .'mn. 
 
 You tell me liiat in p. 93 of mine I mjt, 
 
 V 
 
 .»/ so bat: rrr^^ 
 
 j^.iT^f 
 
 "None evv; ; . , -,t.— -«.*^« 
 
 therein." 
 
 What if I did, an I did not ? but 
 it. Ami now I will ank vmi — niul 
 
 ighl 
 
 V without . II T And 
 
 »" , ;«m i* Hon. .'-Tthipthut 
 
 Christ iiwtitutctl in hi* Church for them to 
 
 pnietice ax a Church, niujit he Ix* L ' ' 
 
 about all otlier thingn cinit-rning tl, 
 
 of lio«I in hilt Church until he recvivu Ughl 
 
 therein? 
 
 You have ai . (p. 7) "that 
 
 they ought to I. [ i„ ^'pent of 
 
 that abomination, (their •prinkling.) befur« 
 they come to have a sight ■ •' • •• n of 
 tho house of Cio<l, tho the 
 
 comings out thereof." E/.ck. x\v,\. l<,', 11, 
 
 lUit, sir, whereof do you fivd ''tnr wnnt n{ 
 light in water baptism, or 
 been sprinkled, that he i'* ■ , _ a 
 
 all other temple institutions till he lie anhamcd 
 and repent of that? Tmy prinlucc the text*, 
 for Kzekiel hel|t« you nothing. He upraka 
 only of the pattern of the h..i; 
 out and comings in thereof. .\« 
 in, you have already confi-j^tetl • •» i« 
 
 not the entering ordinance. .\ . : the 
 
 worship that Christ hnth instituted in hi* 
 Church VA a Church, I say, and you ' ' -. .' 
 said it, (p. 40,) baptism is none of 
 thereof, none of the 
 baptitm is, as to the j 
 
 is without the Church, withmii the hi.ii«o t»f 
 (•■hI, Then, by your own !• vt if ;i i: m do 
 re{>ent him of hiAchrinleni kxI, 
 
 he may be received into i. w.«-ii.]. ^tiiiiout 
 submitting to baptism. Hut I will not itrmin 
 . far. 
 idd, " !■• it n pemon'a light that girrtb 
 
 >t? Yet it ia hi« lijrht 
 and faith about it that can make bim do il 
 acc«rptably. 
 
 You aak airaio. " Suppose men plead want 
 of light in ' %?" 
 
 j^nttw. I loh iho r<r>rbpanuioe 
 
 f' ..bemhip, 
 
 »'• . . 
 
 " But what if a man want light in the rap* 
 per?" P. 7. 
 
 Ammrr. There k more to be aaid in tbal 
 ' • . •'. of 
 
 I for 
 hu Churtli U* b« cvuwrMutl tn m a Church, 
 
846 
 
 BUNYAN'S COMPLETE WORKS. 
 
 presenting them as such, with their commu- 
 nion with their Head and with one another as 
 members of him. " The cup of blessing which 
 we bless, is it not the communion of the blood 
 of Christ? Tlie bread which we break, is it 
 not the communion of the body of Christ? 
 For we being many, are one bread and one 
 body, for we are all partakers of that one 
 bread." 1 Cor. x. 16, 17. AVherefore this being 
 a duty incumbent on the Church as a Church, 
 and on every member of that body aa such, 
 they are obliged in that case more closely to 
 deal with the members than in that wherein 
 they are not so concerned, and with which 
 as such they have nothing to do. No man 
 baptizeth by virtue of his office in the Church ; 
 no man is baptized by virtue of his member- 
 ship there. 
 
 " Hut what if a man want light in his duty 
 to the poor?" P. 8. 
 
 Amwer. If he doth, God must give it him— 
 I mean, to know his duty as a church mem- 
 ber. Now I will add, But what if he that can 
 give a shilling giveth nothing? I suppose 
 all that the Clmrch can do in that case is but 
 to warn, to exhort, and charge, and to show 
 him his duty; and if he neglect, to show him 
 " that he that soweth sparingly shall not reap 
 plentifully." But to cut a man off for this, 
 as you frowardly urge, (page 8,) would argue 
 that Church (at least I think so) a little too 
 bold with so high and weighty a censure. I 
 plead not here for the churl, but seek to allay 
 your heat ; and should it be granted that such 
 deserve as you would have it, this makes no 
 matter to the case in hand. 
 
 Now, whereas you suggest that "moral evils 
 are but sins against men," (p. 8,) you are too 
 much unadvised. The moral evil, as you call 
 it, whether you respect the breach of the first 
 or second table, is first and immediately a 
 sin against God; and more insufferable, yea 
 and damnable, than for a man for want of light 
 to forbear either baptism or the Lord's Supper, 
 
 But you say, " We have now found an ad- 
 vocate for sin against God in the breach of one 
 of his holy commands." 
 
 Aimcer. As if none of the moral precepts 
 were his 1 But, sir, who have I pleaded for in 
 the denial of any one ordinance of God, yea 
 or for their neglect of it either? "What I say 
 is but that men must have light, that they 
 may not do in darkness, or papist-like live by 
 an implicit faith. 
 
 But I see you put no difference between an 
 open breach of the law and a forbearing that 
 
 which to him is doubtful. But I will suppose 
 a case : There is a man wants light in bap- 
 tism, yet by his neighbour is pressed to it; he 
 saith he seeth it not to be his duty ; the other 
 saith he sins if he doth it not. Now, seeing 
 whatsoever is not of faith is sin, what should 
 this man do? If ycu say, "Let him use the 
 means," I say so too. But what if, when he 
 hath used, he still contiuueth dark about it, 
 what will you advise him now ? If you bid 
 him wait, do you not encourage him to live in 
 sin as much as I do? Nay, and seeing you 
 will not let him, for want of light in that, 
 obey God in other his institutions, what is it 
 but to say, " Seeing you live for want of light 
 in the neglect of baptism, we will make you, 
 while you continue so, live, though quite 
 against your light, in the breach of all the 
 rest?" And where you are commanded thus, 
 you may show the place when you find it. 
 
 Now, where you urge that you are one of 
 them that say, "The epistles were writ to 
 particular churches, and so serve nothing at 
 all for our kind of communion," urging fur- 
 ther, " That it will be difficult for me to j^rove 
 that they were also directed to particular 
 saints." 
 
 Ansxuer. I wish there were nothing harder 
 that were good for me to do. 
 
 But what should be the reason that our 
 author, with others of his opinion, should 
 stickle so hard to prove all the epistles were 
 wrote to particular churches ? Why, because 
 those members were, as they think, every one 
 baptized ; and so the epistles from which we 
 fetch our ai'guments for the love and concord 
 of saints to be only proper to themselves. But 
 if this be true, there is virtue indeed, and 
 more than ever I dreamed of, in partaking of 
 water baptism ; for if that shall take away the 
 epistles, and consequently the whole Bible, 
 from all that are not baptized, then are the 
 other churches, and also particular saints, in a 
 very deplorable condition. For he asketh me 
 very devoutly, " Whether any unbaptized per- 
 sons were concerned in these epistles?" P. 9. 
 But why would they take from us the Holy 
 Scriptures? Verily, that we might have 
 naught to justify our practice withal; for 
 if the Scriptures belong only to baptized 
 believers, they then belong not to the rest; 
 and in truth if they could persuade us to 
 yield them this grant, we should but sorrily 
 justify our practice. But I would ask these 
 men if the word of God came out from them ? 
 or if it came to them only? or whether 
 
DIFFERESCES ABOUT BAPTISM SO BAR To COMMUNION. 
 
 847 
 
 Christ hath not given his whole word to 
 every one that believcth, whether they be 
 baptized or in or out of chureh rellowtthip? 
 (John xviii.,) or whether every saint, in some 
 sort, hath not the keys of the kini;i|i>ni of 
 heaven, which are the Scriptures and thi-ir 
 power ? 
 
 NS'ould to (tod tliey had U-arned more nvA- 
 et«ty tlian thus tu take from all otherv and 
 appropriate to themselves, and tlint for the 
 wike of their ol)servinp a cireumslance in re- 
 ligion, so lii}»h and glorious a privilege I 
 
 Hut we will come a little to proof. What 
 Church will this author find in Koine, that 
 time the epi?itle w;us sent to the brethren there, 
 besides that Church that was in Aipiila's house, 
 although numy more saints were then in the 
 city? Yea, the a|>ostle, in his salutation at 
 the beginning, embraceth them only as breth- 
 ren, without tlie |eju<*t intimation of their being 
 gathered into tellowship. "To all that beat 
 lv4)me, behived of (lod, called to be saints, 
 grace to you," fee To all there, to all in that 
 city, bolove<l of (iod and that are converted to 
 the Lord Jesus Christ. A Church there was 
 iu Aquiia's house, and that there were many 
 more saints U-sidi-s is, and that by the text, 
 manifest. lU'sides. considiring the rules that 
 are given them in the I4th ami l.^th chapters 
 about their receiving one another, doth yet 
 Btrongly suggest to me that they were not yet 
 in fellowship, but ait it were now about it, 
 when I*aul wrote his epistle to them. 
 
 The tirst epistle written to CV)rin»h vtn* tsXno 
 wrote to "all them that in every d 
 
 tipon the nanjc of the I/ord Jcsu- ' 1 
 
 Cor. i. 2. But it will be hard work for our 
 author to make it manifi'st that none in thoMc 
 days did call on the name of our Lord but 
 thotte that were firxt baptizi-d. 
 
 The second epistle, also, was not only writ- 
 ten to the Church at Corinth, but also "to all 
 the saints which were in all Achaia." To the 
 Galatians and Thctfitalonians, indec«l, his salu- 
 tation was only to the churches there, but I ho 
 three epistles before were vm well to all other, 
 an also that to thn Kph<rsians, riii' 
 Colo^sians, in which the faithful 
 Christ Je5»us were al"*o ever>' <»ik' 
 bended, lleside:*, to what particular • 
 wax the epistle to the Hebrews wntte? or iho 
 epistle of Jamca? both ihono of IVtrr and the 
 first of John? Nay, that of John wa* wr<>ti; 
 to .some at that lime out of fellowship, "0 " 
 they might have fellowship with the ('Iiiir< 
 Chap. i. 1. 1, 3, 4. So that thow bretlu 
 
 muiit not have all the 8eriptun-«. Wv havc| 
 then, a like privilege with all the aaioIm 
 to u«« the 8cripture»> for our g<Mlly edi- 
 fying, and to defend ourM'lvtii ihenliv fmrn 
 the 11 
 us. I 
 
 You i>bject tor that i naid, " It wnler ba|>> 
 tism (us the circumstani. ^ uiiK mhieh the 
 Church waa iMittered of • the peace 
 
 and Wound the c«>ii ■ " ! ,. 
 
 member and break 
 
 though an ordinance, fur tin- jms*ul piuUcw'.lj 
 to bo shunned." 1*. 8<). 
 
 At^his, as I saiil, you 1 '. 
 
 I ever find baptism a pr , _ ' '. ■: 
 
 churches? antl did ever (mhJ M-nd nn ordinance 
 to bo a pest ami a plague to Ir- • 
 
 I answer, I said not that (r it f<>r 
 
 any «uch end at all : * "■ 
 none of this in themseh ! 
 
 for the end for which (i< 
 both baptism and the sU{; 
 (by being wrested out of their place) been a 
 great allliction to the go<lly both in thin and 
 other agt»s. What aay you to breaking of 
 bread, which the devil, 1 
 engine in the hands of |> 
 hang, and draw thousjiiiiU .' \ 
 John of Leyden? What wm 
 by the abuse of the ortlinanee of water bap* 
 tism ! And I wish thin age had not given 
 cause, through the chun'h>rending npiril thai 
 some are |MWMt - • • , f 
 
 this matter, w!. 
 
 the baptitm w:' » 
 
 far as 1 can \'- 
 
 op|>ortunity — your^ioli, i say, under p: 
 of this innocent ordinance, as yuu ten 
 would not slick to make inroad*, and c>t. 
 too, in all the chun ' ' " 
 in the land. For y 
 to allirm, " That all : 
 baptizetl infants ought t 
 pent before they bo »howe<l ti 
 house." And what is lb<-> ^ '^ 
 could you have your wi 
 ' ' 'lie from f' 
 and lot 
 
 of ihem ? 
 
 As to the pemons you "iNTik of, " who lii«<- 
 rent churches in piecr* by malinf prr 
 ' '* d, doctrin- ' ' "■ t«» l^ ^i- 
 
 I," or b«< i not ha«<- 
 
 r ministrations p<;rfMrniid .tiler ibaif flui 
 
848 
 
 BUNYAN'S COMPLETE WORKS. 
 
 cies, fpp. 11, 12,) the imprudence of sucli with 
 yourselves hath been heartbreaking to many 
 a gracious soul, an high occasion of stumbling 
 to^the weak, and a reproach to the ways of 
 the ly^rd. That it may be prudently shunned, 
 I referred you then for proof to what should 
 be offered after; but to this you cry out, and 
 .so pass it. 
 
 And now, reader, although this author hath 
 thus objected against some passages in this my 
 first argument for communion with persons un- 
 baptized, yet the body of my argument he 
 niisseth and passeth over, as a thing not worth 
 tlic answering ; whether because he forgot, or 
 because he was conscious to himself that he 
 knew not what to do therewith, I will not now 
 determine. 
 
 1. I effectually prove, "That baptism is not 
 the initiating ordinance." Pp. 71, 75. 
 
 2. I prove, "That though it was, yet the 
 CAse may so fall out that members might be re- 
 ceived without it." Pp. 82, 83. 
 
 3. I prove, " That baptism makes no man a 
 visible saint, nor giveth any right to church 
 fellowship." P. 76. 
 
 4. I prove, "That faith, and a life becoming 
 the law of the ten commandments, should be 
 the chief and most solid argument with the 
 true churches to receive saints to fellowship." 
 
 5. I prove, "Tliat circumcision in the flesh, 
 which wa-s the entering ordinance of old, was 
 a type of circumcision in the heart." Pp. 79, 80. 
 
 These things, with others, our author letteth 
 pass, although in the proof of them abideth 
 the strength of this first argument, to which I 
 must entreat him in his next to cast his eye 
 and give a fiiir answer, as also to the Scriptures 
 on which each are built, or he must suffer me 
 to say I am abused. Further, I make a ques- 
 tion upon three Scriptures: Whether all the 
 f*aint.s, even in the primitive times, were bap- 
 tized with water ? Tg which also he answereth 
 nothing; whereas he ought to have done it if 
 he will take in hand to confute. The Scrip- 
 'furos are— 1 Cor. i. 14, 15, 16; Eom. vi. 2; 
 Ttal. iii. 27. Yet were they effectually an- 
 swered my argument is nothing weakened. 
 
 You come to my second argument, drawn 
 from Eph. iv. 4, 5, 6, upon which a little more 
 now to enlarge, ^and then to take notice of 
 your objection. 
 
 The apostle, then, in tliat 4th of the Ephe- 
 sians, exhorteth tlie Church there, " with all 
 lowliness, and meekness, with long-suffering 
 and forbearing one another, to endeavour to 
 keep the unity of the Spirit in the bond of 
 
 peace." This done, he presents them with 
 such arguments as might fasten his exhorta- 
 tion to purpose upon them. 
 
 1. The first is, because the body is one; 
 "There is one body;" therefore they should 
 not divide ; for if the Church of Christ be a 
 body, there ought not to be a rent or schism 
 among them. 
 
 2. His second argument is, "There is one 
 Spirit," or one quickening principle, by which 
 the body is made to live. For having asserted 
 before that Christ hath indeed a body, it was 
 meet that he showed also that this body hath 
 life and motion. Now that life, being none 
 other than that nourishment or spirit of life 
 from which the " whole body, fitly joined to- 
 gether, and compact by that which every joint 
 supplieth, according to the effectual working 
 of the measure in every part, maketh increase 
 of the body, to the edifying ef itself in love" 
 — now this spirit, being first and chiefly in the 
 head, therefore none other but those that hold 
 the head can have this nourishment ministered 
 to them. Besides, this is the spirit that knits 
 the body together, and makes it increase with 
 the increase of God. Col. ii. 16. This is the 
 unity of the Si>irit which he before exhorts 
 them to keep. 
 
 3. The thii'd argument is, because their hoiae 
 is also but one : " Even as you are called (saith 
 he) in one hope of your calling." As who 
 should say, My brethren, if you are called 
 with one calling — if your hope, both as to the 
 grace of hope and also the object, be but one — 
 if you hope for one heaven and for one eternal 
 life, then maintain that unit}' of the Spirit and 
 hope, while here, in love and the bond of 
 peace. 
 
 4. The fourth argument is, " There is one 
 Lord," or Husband, or Prince, to whom this 
 Church belongs; therefore if we have hus- 
 band but one, lord and prince but one, let 
 us not rend into many parties, as if we had 
 many husbands, lords, and princes to govern 
 us as his wife, his house, and kingdom. Is 
 Christ divided ? 
 
 5. The fifth argument is, "There is ane 
 faith," by which we all stand justified by one 
 Lord Jesus Christ ; one faith by which we es- 
 cape the wrath of God; one faith by which 
 only they that have it are blessed. Yea, seeing 
 there is but one faith, by which we are all put 
 into one way of salvation, let us hold together 
 as such. 
 
 6. The sixth argument, "There is one bap- 
 tism." Now we are come to the pinch — viz., 
 
DIFFEKKyCKS AJiOUT BAPTISM SO BAR TO COM. Ml 
 
 I.; .1. I 
 
 5I« 
 
 Vliethcr it be that of wutor or m>' •• ' 
 iii.tt iMwitively deny — 
 
 1. HecaiLse wuti-r Utptisin hath iK.tiun^ 
 a a Cliurcli as a Church ; it midur l>ii. 
 a into the (Jliurch, nor in any part oi'uur Mur- 
 hip when we conje there: how, tlien, nui the 
 >eace and unity of tlic L'hureh de{K*nil U|Min 
 p'ater baj»li-<n»? Ileside-*, he Kuith expreswly it 
 t the unity of the ^>i>irit, not water, that i-« 
 lere intended ; and the arj^unientn hrou^dit to 
 nforce it are t<uch un wholly and inunediale- 
 y relate to the duly of the Cliurch at* u 
 'hureli. 
 
 '2. Further, that other text llmt treateth of 
 ur being baptized into a btnly »aith expreiutly 
 I ii done by the Spirit: "For by one Spirit 
 fc are all baptize«I into one b<Kly." 1 Cur. xii. 
 3. Here is the Chunl* preHont***! iw umU-r 
 he notion of a bmiy ; iiere is a baptism men- 
 ioned by which they are brought or initiatid 
 rito this binly; now that thitt is the bapti!«ni 
 f water in utterly apiinst tlic words of the 
 BXt : "For by one Spirit are we all baptized 
 nto one Ix^ly." Hesides, if the baptism here 
 te of water, then is it the initiating onli- 
 lanee ; but the contrary I have provnl, and this 
 uthor tttand^ by my doctrine. So, then, the 
 
 amtwer th<w«<« exp' • ' - > -.jin 
 
 Scriptures for ini^ .m 
 
 md u» for Ai .Mu-.! u,;-. drive 
 
 i» front VMtir ! .• tnitli? r.s|M»{. 
 
 lor» I ; live by mim- own 
 
 faith. < bound bini»elf to 
 
 them moro than to other* with rmpect to the 
 revelation of hi* mind in hi* wonl. 
 
 Hut it Itocome* not you to rtin thuii to es< 
 positiin*. who are, a^ in your notion* in many 
 lliinijy, but of y«-«««T»lnv "To the law and to 
 the t<-?ttimony," i >ulh of babfli 
 
 the I/ir«l hath or: 
 
 Ihit you bill mc toll yott "what I mean by 
 Spirit baptism." 
 
 AMttrr. Sir, you mi»takp mr: I Irmt not 
 here of our Ikmi; ' d with the Spirit, 
 
 with roitiKH-t to !• fnim heaven into 
 
 U!*, but of tinkt act of ih«- Spirit, whi-n come, 
 wliich baptizetii ns into a ImmIv or Church. It 
 in one thinR to l»o Imptized m'/A the Spirit in 
 the flrMt .Henne, and another to \te Imptizetl Ay 
 it in the seiuc I treat of: for the Spirit to come 
 U|Hin me \» one thin^r, and for that, when c<imr, 
 to implant, endxHly, or hnpti»r me into the 
 bo<ly of Christ is ano*' 
 
 Your ipu"!»tion tin r^ .Tnundcd on a 
 
 mistake Ixith of my ju>t);mcnt and the word* 
 
 laptism here rej«pecting the Cliurch jls a Unly, 
 
 nd water having nothing to do t«) enter men j of the a|>oHtle. Wherefore thu* I »oi»n put an 
 
 iito the Churdi n<»r tocomman«l theuj toprac- i end to your obji-ctiona. P.M. For the Spirit 
 
 to nunc down U|Min me U 
 ih<» Spirit t'» biipcir*' or ii 
 
 ut 
 
 ice it iLs a Church in order to their jK'ac«' or 
 ommunion, or respecting the worrthip of (omI 
 ^ such — and I .s;iy again the baptism in tb' 
 ixth argununt In'ing urge<l precisely for ii- 
 ther purpose but with n^fKH-t to the Church's 
 leace as a lMJ«ly — it must nee«l.<» he timt bajH 
 ism by virtue of which they were initiatcil, 
 ,ud joined together in one; ami tb 
 teing only that which the ."Spirit 
 his therefore is that one baptism. 
 
 7. The other argunu-nt is aluo etTectual: 
 'There is one God and Father of all, who is 
 ,bovc all, and thnmgh all, and in you ftll." 
 
 f we are one hotly, if to it there Ik- but one | miml l»e water bapti«ni, a* well 
 Spirit, if we have but one ho|>e, one faith, antl j I 
 K' all baptiz^l by one Spirit ir»to tbnt "U- i 
 Kxiy, and if wo have but one Lor'! 
 ind he in cverj* one of us, let us l>. 
 Lnd let them that arc thus qualitleil both join 
 ngether and hold in one. 
 
 But our author against thia objecteth, "That 
 WW I emjiloy my \n-ii against ■ 
 pve the lie to all ex|M*itors; t'.. 
 >ne baptism to be none other than tiiat ul 
 rater." V. 13. 
 
 Anmrr. What if I should aUo acnd you to 
 M 
 
 I for 
 thfl 
 
 Spirit is another. 1 c«mclude, then, Mving 
 the argument taken from that one bapttam 
 respecloth church fellownhip properly, and 
 water Imptism meddhth not with it m 
 •- is the other, ovrn ihnt in 1 Cor. xii. 
 Ill, tliat is h«'re intrn-i r. 
 
 itut you aihl, "If II lonlinary 
 
 gifts arc calletl the baptism ol the .•»pirit in a 
 strict s*«nse, then that baptism (1 Cor. xii.) 
 
 that in 
 
 make your ronrlusions before too 
 Fir^t I ' 
 meant of • 
 the baptism in 1 Cor. xii. I«j 
 you would hare •• 
 Kumrnt void. 
 
 :.,..l lK.f> 
 
 for 
 
 Holy Uhoet baptiung the minta into a bmlf 
 
850 
 
 BUN VAN'S COMPLETE WOBKS. 
 
 or Cluirch, you will hfirdly be able to make 
 the contrurv apjtear to be truth. 
 
 But belioKi, while here you would have this 
 to be baptism with water, how you contradict 
 and condemn your own notion! You say 
 water bai)tism is not the enferi7ig ordinance, 
 yet the baptism here is such as baptizeth us 
 into a bodv; wherefore, before you say next 
 lime that "this in 1 Cor. xii. 13 is meant of 
 water baptism, affirm that water baptism is 
 the ini/i'itiiifj or entering ordinance, that your 
 opinion and doctrine may hang better to- 
 frether. 
 
 We come to my third argument, which is, 
 " To prt've it is lawful to hold church commu- 
 nion with the godly, sincere believer, though 
 he liath not been baptized with water, because 
 he hath the doctrine of baptism. Heb. vi." 
 Which doctrine I distinguish from the jjractice 
 of it; the doctrine being that which by the 
 outward sign is presented to us, or which 
 by the outward circumstance of the act is 
 preached to the believer— viz., the death of 
 Christ, my death with Christ; also his resur- 
 rection from the dead, and mine with him to 
 newness of life. This our author calleth "one 
 of the strangest paradoxes that he hath lightly 
 observed." 
 
 An.<twer. How light he is in his observation 
 of things I know not; this I am sure, the 
 apostle makes mention of the doctrine of bap- 
 tism ; now that the doctrine of a man or ordi- 
 nance is the signification of what is preached 
 is apparent to very sense. What is Christ's 
 doctrine, Paul's doctrine. Scripture doctrine, 
 but the truth couched under the words that 
 are spoken? So the doctrine of baptism, yea, 
 and the doctrine of the Lord's Supper, are 
 those truths or mysteries that such ordinances 
 preach unto us. And that the doctrine of 
 baptism in this sense is the great end for 
 which that and the Lord's Supper were in- 
 stituted is apparent from all the Scriptures. 
 It is that which the apostle seeketh for in that 
 eminent ()th of the Romans: "Know you not 
 that so many of us as were baptized into Jesus 
 Christ were baptized into his death? There- 
 fore we are buried with him by baptism, that 
 like as Christ was raised from the dead by the 
 glory of tiie Father, so we should walk in new- 
 ness of life. For if we have been planted to- 
 gether in tiie likeness of his death, we shall 
 also be in the likeness of his resurrection." 
 What is here discoursed but the doctrine of or 
 that which baptism teacheth; with an intima- 
 tion that that was the chief for the sake of 
 
 which that shadow was instituted, as also that 
 they that have the doctrine, or that which ia 
 signified thereby, they only must reign with 
 Christ? 
 
 Again. This is that which he seeketh foi 
 among the Corinthians: "If the dead rise not 
 at all, (saith he,) why then were you baptized 
 for the dead?" Why then were you baptize-d? 
 what did baptism teach you? what doctrine 
 did it preach to you? Further, "Buried with 
 him in baptism, wherein also you ;'.re risen 
 again with him through the faith of the ope- 
 ration of God, who raised him from the dead." 
 What is here in chief asserted but the doc- 
 trine only which water baptism preacheth 
 with an intimation that they, and they onlj 
 are the saved of the Lord that have heard, re 
 ceived, and that livt^ in this doctrine? Col. ii. 
 12, 13. 
 
 The same may be said of the Lord's Supper; 
 it also hath its doctrine. But against tins' our 
 author objecteth, saying, "That this is called 
 the doctrine of baptism I am yet to learn." 
 
 Answer. Your ignorance of the truth makes 
 it not an error ; but I pray you, what is the 
 doctrine of baptism if not that which baptism 
 teacheth, even that which is signified thereby 
 as that is the doctrine of Christ and the Scrip- 
 tures which he and they teach as the mind of 
 God? 
 
 But you say, " I took the doctrine of baptism 
 to be the command that a believer should be 
 baptized for such ends as the Gospel express- 
 eth." 
 
 Ansiver. To assert that a figurative ordinance 
 is of God is one thing, but the doctrinal signi- 
 fication of that ordinance is another ; a man 
 may preach the command, j^et none of the 
 doctrines which baptism preacheth. The doc- 
 trine lieth not in the command, but the mystery 
 discovered to faith by the act. 
 
 You object, " If the resurrection be the doc- 
 trine of baptism, why doth the apostle make 
 that and the doctrine of baptism things distinct 
 inHeb. vi.?" 
 
 Answer. The resurrection, simply considered, 
 is not the doctrine of baptism, but Christ's, 
 and mine by him. Besides, there is mors in 
 it than the mystery of this resurrection ; there 
 is my death first, and then my rising with him. 
 
 But you add, " Under the law, all the sacri- 
 fices of that dispensation, with their sabbaths, 
 were types of that Christ who was the sub- 
 stance of all those ceremonies. If any of 
 them, then, that professed faith in the Messiaa 
 to come should, upon scruples or want of pre 
 
DIFFERENCKS ABOUT BAPTISM .Vu BAR TO COJJMLWJoy. 
 
 851 
 
 tended ligljt, neglect the whole or part of that 
 typical worship, why may not a man «ay of 
 tlicni, an this advocate of the practice under 
 debate, They had the richer and better wicri- 
 fice?" 
 
 Anttwer. First, that the brethren which re- 
 fuse to be bapti/cd, as you and I wouKI have 
 them, refuse it for want of pretenile«l light, be- 
 comi^^ you not to imagine, unleiM your boldneiut 
 will lead you to judge that all men want biu- 
 cerily th;*^ come not up to our juiigment. 
 Their ccinscience may be belter thtut either 
 yours or ntine, yet (Jml, for pur|M»seH bcwt 
 known to himself, may forbear to give them 
 conviction of their duty in this particular. 
 Ihit what ! because they are not baptized, have 
 they not Jciius Christ? or must we now bo 
 afraid to say, Christ is better than water bap- 
 tism? Yea, God himself, for the sjike of this 
 b.ttcr thing, hath sullered in his Church a 
 HU-ipension of some of his ordinances, yet 
 <iwned them for his truly constituted congre- 
 gation. What say you to the Church in the 
 wilderness? I touched you with it in my first, 
 but perceived you listi-tl not to nu-ddle there- 
 with. That Church receivi'd nu-mbers the way 
 which W!is not prescribed by, but directly 
 against, the revealed nund <>f CJimI, yet hUhkI a 
 true Church, their members* true memlK-r»; 
 also that Church in that state wilh such before 
 whom, among whom, and to whom (Jud con- 
 tinually made known himself to be their God 
 and ownetl them for his peculiar treiLturc. 
 
 And now I am fallen upon it, let me a little i 
 enlarge. This Church, according to the then | 
 instituted worship of Go<l, had circumcision 
 for their entering ordintuice, (Gen. xvii. 13, 
 14,) without which it wa.H unlawful to rect*ivc 
 any into fellowship with them ; yea, he that 
 without it waa rcceiveil was to l>e cut off and 
 cast out again. Further, »* t'» th«' pif»»Miver, 
 
 ueuibvnt without and olberwi«v than l>> ''n* 
 
 entering urdiuauc«. Tkvyahkt aduiiltol 
 
 to the paMiuver; yea, ti.' 
 
 and held eontuiuiiiiin »r. 
 
 I it. I haj, . 
 
 'I «. 'Ilimu: 
 
 S4) tew OM »ij huniir«-«l thoui^nd. .\luri>i\er, »u 
 tluite uncircumcimti wn« the laud .•f Cana.io 
 given, yea, a iMMoniiou of part tiiervof. L-fuit 
 they were circun ^ • - .i 
 
 oiK-M miifht not • t 
 
 in tlii 
 tirst i 
 
 WllS t 
 
 with ■ ' . t 
 
 gresj«ii»n? NS'iw it not I. 
 
 richer and l>elter thing, tlr i. 
 
 " For they did all eat of that 
 
 and drank of that xpiritii./ 
 
 eil them; ami that r<M-k \^ 
 
 I confess I finil them under reoukesi nno 
 
 nuiitM in the wilderneiw, and th.a ;!.. 
 
 nuiny timcjt threatened to bed' 
 
 I find not HO much ax one cho » i'>i w. 
 
 ceiving of mendM-Dt uncircumcised. Fti 
 
 in tl»e New Testament, w! 
 
 |n;;ue of their sins, and .. 
 
 ment fur them, we fin<l unl m » 
 
 circumcioion, nor the itmalleMi iui. 
 
 the least rebuke for neglecting (be eoteriaf 
 
 ordinance. 1 Cor. X. 5, 10. I will •■ ' •■— 
 
 Miy of theni.afl I havealaoMid of n> 
 "They had the richer an ! 
 Hue yon i.bj.Nf, "Thi* 
 
 17. 
 
 Ahturrr. Tliin puttelh our oppi- 
 tbeir road, and i|Uencbetb the lla: 
 
 unwarruiti ' ' F<»r if li- 
 
 nance, if i. ■•• %» it lion- 
 
 ntight be added tu t> 
 
 the uncircumci-s^xl wjls w -i to eat 
 
 it. Kx.xii. Now ifouri' ' xprcM | for forty yean* -yea 
 
 prohibition to jujitify their gnmndleiat opinion | thouitaml did e^immunu'ate with tl 
 
 an here in to exclude the uneircumcij»«l from 
 
 the communion of the Church an'd the ptiMt- 
 
 over — I say, if tiny 
 
 Mnbapti<u<l jn-rson 
 
 person shall cat f>( tlie sup|Hr — wimt 
 
 Would they make about it I Uul yet 
 
 reader olwerve that although circumcision wa« 
 
 the entering ordinance, and our author Miilh 
 
 baptism i» not, yea, though this Church wa« 
 
 expri-SK^Iy forbidden to r. 
 
 ciscd, I and we have not a 
 
 the unbaptixed,) yet Uiu Church re<.«.ivcd 
 
 it — I MV again, if they d* 
 munion with Gud, that i 
 
 ing judgrtl and ctm 
 wc cannot, for want 
 l»rforc, ai{Nx:ially c- 
 
 CiiUfvh a* a Chutch .' !» t M acI u d c , aiU« -Uifb 
 
\b2 
 
 BUSYAS'S COMPLETE WORKS. 
 
 R-e receive membei-s unbaptized, we leave not 
 God's instituted worship at uncertainties, es- 
 pecially what lie hath commanded us as his 
 Church : we only profess our want of light in 
 some things, but see no word to warrant the 
 forbearance of our duty in all for want of pcr- 
 Buasion in one. 
 
 You object, "I call baptism a circumstance 
 —an outward show I nickname it." 
 
 /J;*.'i/YT. Deep reproof! But why did you 
 not sliMW me my evil in thus calling it when 
 opposed to the substance and the thing signi- 
 fied? Is it the substance? Is it the thing 
 signified? And why may not I give it the 
 name of a show, when you call it a symbol 
 and compare it to a gentlemen's livery? P. 52. 
 
 But you say I call it an outward show. 
 
 Amwer. Is it an inward one? What is it? 
 " It is a command.'" 
 
 AnKwer. But doth that install it in that 
 place and dignity that was never intended for 
 it? 
 
 You object further, "They cannot have the 
 doctrine of baptism that understand not our 
 way of administering it." P. 18. 
 
 This is your mistake, both of the doctrine 
 and thing itself. But if you will not scorn to 
 take notice of me, I advise you again to con- 
 sider that a man may find baptism to be com- 
 manded, may be informed who ought to ad- 
 minister it, may also know the proper subject, 
 and that the manner of baptizing is dipping, 
 and may desire to practice it because it is 
 commanded, and yet know nothing of what 
 water baptism preacheth or of the mystery 
 baptism showeth to faith. But that the doc- 
 trine of baptism is not the practice of it, not 
 the outward act, but the thing signified, and 
 that every believer hath that, must argue you 
 more than bold to deny it. 
 
 But .say you, "Who taught you to divide 
 betwi.xt Clirist and his precepts, that you word 
 it at such a rate. That he that hath the one?" 
 
 Aimrer. To say nothing of faith and the 
 wcrd. verily reason itself teacheth it. For if 
 Christ be my righteousness, and not water, if 
 (-hrist be my advocate, and not water, if there 
 be that good and blessedness in Christ that is 
 not in water, tiien is Jesus Christ better than 
 water, and also in these to be eternally divided 
 from water, unless we will make them co-sa- 
 riours, co-advocates, and such as are equally 
 good and profitable to men. 
 
 But say yon, " I thought that he that hath 
 Christ had an orderly right to all Christ's 
 
 promises and precepts, and that the precepts 
 of Christ are part of the riches that a believer 
 hath in and by Christ." 
 
 Ansvjer. A believer hath more in Christ 
 than either promise or precei^t, but all believ- 
 ers know not all things that of God are given 
 to them by Christ. But must they not use and 
 enjoy that which they know because they 
 know not all? or must they neglect the 
 weightier matters because they want mint, 
 anise, and cummin? Your pretei^ed orderly 
 rite is your fancy : there is not a syllable in 
 the whole Bible that bids a Christian to for- 
 bear his duty in other things, because he 
 wanteth, as you term it, the symbol or watei 
 baptism. 
 
 But say you, " He that despiseth his birth- 
 right of ordinances, our church privileges, 
 will be found to be a jirofane person, as Esau, 
 in God's account." 
 
 Baptism is not the i^rivilege of a Church as 
 such. But what! are they all Esaus indeed? 
 Must we goto hell and be damned for want of 
 faith in water baptism? And take notice, 
 do not plead for a despising of baptism, but a 
 bearing with our brother that cannot do it foi 
 want of light. The best of baptism he hath — 
 viz., the signification thereof; he wanteth only 
 the outward show, which, if he had, would not 
 prove him a truly visible .saint ; it would not 
 tell me he had the grace of God in his heart ; 
 it is no characteristical note to another of my 
 sonship with God. 
 
 But why did you not answer these parts of 
 my argument? Why did you only cavil at 
 words, which, if they had been left out. the 
 argument yet stands good? "He that is not 
 baptized, if yet a true believer, hath the doc- 
 trine of baptism ; yea, he ought to have it. 
 before he be convinced it is his duty to be bap- 
 tized, or else he playeth the hypocrite. There 
 is therefore no difference between that believer 
 that is and he that is not yet baptized with 
 water, but only his going down into the water, 
 there to perform an outward ceremony of the 
 substance which he hath already; which yet 
 he is not commanded to do with respect to 
 membership with the Church, but to obtain 
 by that further understanding of his privilege 
 by Christ, which before he made profession of, 
 and that as a visible believer." 
 
 But to come to my fourth argument, which 
 you so tenderly touch as if it burnt your 
 fingers : " I am bold, say I, to have commu- 
 nion with visible saints as before, because (jod 
 hath communion with them, whose example 
 
DIFFERESCES AUUl'l IIAI'TISM SO li.ili Tu ( ^.u.u, .,/.,>. 
 
 853 
 
 in the cjuse we are strictly conimandiil to fol. 
 low." Receive ye one unotlicr, as Cliri«t 
 J»^u.s hath received you to tlio glory of CloJ. 
 Yea, though tliey be saints iu o|>iiiio(i contrary 
 to you or I. " we tliat are titnuig. i>uglil to 
 bear the intiraiitiuH of the weak, and iMt to 
 pleajie ourselves" — intirniities that are sinful, 
 for they that are natural are incident to all. 
 Intirniities, therefore, they are that for waul 
 of light cause a man to err in circumstantials. 
 And the reu-sou upon which I'aul groundcth 
 this admonition is, "For Christ |dcti.«i-d not 
 himself, but, as it is writti-ii. The reproaches 
 of them that reproached thee are fallen ou 
 ine." 
 
 You say to this, (p. 20,) "That it is I'aul's 
 direction to the Church at Koine how to re- 
 ceive their brethren church menibcrs." 
 
 I answer: 
 
 1. What ! are not the poorsaintit now in this 
 city, are not they concerned in these instruc- 
 tions? Or is not the Church, by these words, 
 at all directed how to carry it to those that 
 were not yet in fellowship? A bold assertion, 
 but grounded upon nothing but that yuu 
 would have it 8o. 
 
 2. Hut how will you prove that there was a 
 Church, a right-constituted Church at U4tme, 
 besides that in Aquila's house? Chap. xVi. 
 Neither doth this epistle, nor any other in 
 the whole l>ook of (mhI, atlirm it. lU-sides, 
 since I'aul, in this last chapter, saluteth 
 the Church in this man's house, but the other 
 only as particular saints, it giveth farther 
 gn>und of coDTictioo tu you that thoHO othera 
 were not ua yet embodied in such a ffllowship. 
 
 3. But suppose there was another Church 
 b(*sides, it dotli not tlierefore follow that tho 
 apoxtle exhorteth them only to receive perxons 
 already in fellowship, but him, even every 
 him, that there was weak in t'litl, l.ut i>..t to 
 doubtful disputations. 
 
 4. Suppose, again, the r. .i\iii^ mre ex- 
 horted to be such as you would have it, yet 
 the rule by which they are tlirecled to do it is 
 that by which we |H>rceive thai Christ hath 
 received them ; but Christ did nut n-ceivc 
 them by baptism, but a-s given to him by 
 the Father. Him therefore concerning whom 
 wc arc convinced that he by the Father b 
 given to Christ, him shouM we reeeive. 
 
 5. But what need I grant yuu that 
 cannot Ih» proved? Yet if you couM pr 
 
 it availeth nothing at all, because yuu may 
 not, cannot, ought not, to dare to limit the 
 exhortation to receiving ooc aooUier ioto each 
 
 other's atTections only, and not alao receiving 
 saints into communion. 
 
 Hut you object, " To make (iikI'h re<-eiving 
 the rule of our receiving in all ca«es will nut 
 hold." I*. 21. 
 
 Aiiftrrr. Keep to llic thing, man : if it hold 
 in tho caae in hand, it ia cnuugh, the which 
 you have not denied. And that it holds iJius 
 is plain, U-eause cummandetl. Hut In the 
 reader know that your putting in that «ny 
 of bin receiving which i« invisible to us is bu: 
 an uiihnhdmtme straddling over my argunirut, 
 which treuteth only uf a visible rtfciving, 
 such as is manifest to the CXturch. This yoo 
 knew, but S4iught, by evading, to turn the 
 reader from cunsitlering the stren^^th of thu 
 my argument. " The receivii. • i 1 
 
 p. 2'J, I because it is s4-t as an • 
 Ciiurch, is Mtich as must needs U' vMiiiie unto 
 them, and is best discovered by that nord that 
 describeth the visible sainta. Wb<iso thru yuu 
 can judge a visible saint, one that walkrih 
 with (iihI, you may, nay, ought to, judge bj 
 the same word (iimI hath received him. Now, 
 him that (SihI receiveth, him should you re- 
 ceive." Hut will any object they eaiinot be- 
 lieve thal(f<Kl receiveth the unbapti/.4i| saints? 
 I will not suppose yuu so much siu|M>fied. and 
 therefore shall make no answer. Hut ynu 
 seem tu be much uifendeti because I said, 
 "Vain man! think not. by the <«tr i 
 
 thine order in <iutward ami iMMiily ■ 
 to outward and shudoMish eireunxtanccs, that 
 thy peace is maintained with (itxl." 
 
 Hut why so much otTende^l at thi- 
 
 " Because you intend by this the nr- ti.r. « 
 of the baptiu-d way." 
 
 Anncrr, If they be vain men and •>■ ' 
 their own order, how strait s<»«»ver thcj : 
 it, they are w<irthy to Ik' repp»vet|. "If iiiry 
 have rejfctoi the wurti of the Lord, what wis- 
 dom is in them?" And aa you suggest tht 
 first, I adtrm the set»nd. Hut if you would 
 b«' justiiied in excluding those with whom \rl 
 you see litid h 
 yet S4H> not a •■ 
 fvriplure for such order, ■ 
 it is the order of (io«l; bu' 
 •how your nakcdneas and others see your 
 shame. 
 
 You tell roe of the order of the ( olosaiana. 
 Hut if 
 ; i««l to h 
 saint whom they k !>••»• t.> 
 Christ and held r»*mmuiiion » 
 none but thoa* that ara bapiUcd aro raoctTvO 
 
854 
 
 JBUNYAN'S COMPLETE WORKS. 
 
 by and hold communion witli bim, then you 
 jubtily your order. In the mean while the 
 whole of my argument stands firm against 
 you: "You must have coninuiuion with visi- 
 Me saints, because God hath communion with 
 tbem, whose examijle in the case we are 
 strictly cunimanded to follow." 
 
 But' you ask me, "If outward and bodily 
 conformity has become a crime?" P. 23. 
 
 Aitmer. I nowhere said it, but know that 
 to glorify God with our bodies respccteth 
 chic-dy far higher and more weighty things 
 than that of water baptism : " Whatsoever is 
 not of faith is sin;" and to set up an ordi- 
 nance, though an ordinance of God, that 
 by it the Church may be pulled in pieces 
 or the truly visible saints excluded commu- 
 nion with their brethren— I say again, to 
 make water baptism a bar and division be- 
 tween saint and saint every whit otherwise 
 gracious and holy alike, " this is like fasting 
 for .>*lrife and debate, and to smite with the 
 fist of wickedness," and is not to be found 
 within the whole Bible, but is only an order 
 of yuur own devising. As to the peace you 
 make an objection about, (p. 23,) you have 
 granted me what I intended ; and now I add 
 further, that for church peace to be founded 
 in baptism or any other external rite, not 
 having to do with the Church as a Church, is 
 pure pciice indeed. Church peace is founded 
 in blood and love to each other for Jesus' 
 Bake, bearing with and forbearing one another 
 in all things circumstantial that concern not 
 church worship as such. And in my other I 
 have proved that baptism is not such, and 
 therefore ought not to be urged to make rents 
 and divisions among brethren. 
 
 But you ask, "Is my peace maintained in a 
 way of disobedience?" and conclude, if it be, 
 " you fear it is false." P. 24. 
 
 Answer. If the first were true, you need not 
 to doubt of the second ; but it may be thought 
 i;e hath little to say in the controversy who is 
 forced to stuff out his papers with such need- 
 less prattles as tiiese. 
 
 My fifth argument is, "That a failure in 
 Buch a circumstance as water baptism doth not 
 unchristian us." This you are compelled to 
 grant. P, 25. And I conclude with your words, 
 persons ought to be Christians before visible 
 Ciiristians, such as any congregation in the land 
 may receive to communion witli themselves, be- 
 cause God hath showed us that he has received 
 them, lleceivc him to the glory of God. " To 
 the glory of God" is put in on purpose to show 
 
 what dishonour they bring to him who despise 
 to have communion with such Avhom they 
 know do maintain communion with God. 1 
 say again, How doth this man or that Church 
 glorify God, or count the wisdom and holiness of 
 heaven beyond them, when they refuse commu- 
 nion with them concerning whom yet they are 
 convinced that they have communion with God? 
 
 But my argument you have not denied, nor 
 meddled with the conclusion at all ; which is, 
 "That therefore, even because a failure here 
 doth not unchristian us, doth not make us in- 
 sincere, and I add, doth not lay us open to any 
 revealed judgment or displeasure of God, (if it 
 doth, show where,) therefore it should not, U 
 ought not, to make us obnoxious to the dis- 
 pleasure of the Church of God." 
 
 But you say, "I rank Gospel precepts with 
 Old Testament abrogated ceremonies." P. 25. 
 
 Anciver. You should have given your reader 
 my words, that he might have judged from my 
 own mouth. I said then, (speaking before of 
 Christianity itself, p. 94,) "That thousands of 
 thousands that could not consent to water, as 
 we, are now with the innumerable company of 
 angels and the spirits of just men made per- 
 fect." What was said of eating or the con- 
 trary may as to this be said of Avater baptism : 
 Neither if I be baptized am I the better, 
 neither if I be not am I the worse; not the 
 better before God, not the worse before men ; 
 still meaning, as Paul, provided I walk ac- 
 cording to my light with God. Otherwise it is 
 false ; for if a man that seeth it to be his duty 
 shall despisingly neglect it, or if he that hath 
 not faith about it shall foolishly take it up, 
 both these are for this the worse ; I mean as to 
 their own sense, being convicted in themselves 
 as transgressors. He therefore that doeth ac- 
 cording to this light, doeth well, and he that 
 doth it not for want of light, doth not ill, for 
 he approveth his heart to be sincere with God, 
 even by that his forbearance. And I tell you 
 again, it is nowhere recorded that this man is 
 under any revealed threatening of God for his 
 not being baptized with water, he not having 
 light therein, but is admitted through his grace 
 to as many promises as you. If therefore he be 
 not a partaker lof that circumstance, yet he is 
 of that liberty and mercy by Avhich you stand 
 with God. 
 
 But that I practice instituted worshij? upon 
 the same account as Paul did circumcision and 
 shaving is too bold for you to presume to im- 
 agine. What ! because I will not suffer watei 
 to carry away the epistles from the Christiana 
 
DIFFERENCES ABOUT UAPTISM SO UAH TO COJJJJLXJuS. 
 
 666 
 
 41x1 because I will not let water buptisin b« the 
 rule, the duor, the lx>lt, the biir, the wull of dU 
 vision between the rij^hleous unil the rij;hteou.<t, 
 must I therefore be jutl^e*! t«i be u man with- 
 out eon>cienee to the worship of .1 < 
 The Loril deliver nie from su|>ii 
 idolatrous thoughts ab«iut any ot tiie ordi- 
 nances of Christ and of CkmI I Hut my filth 
 aiguinent standeth uguinttt you untouched: 
 you have not denied, much lej«« confuted, ihc 
 least syllable thereof. 
 
 You tell me my sixth argument i», " Kdili- 
 cation." 
 
 .l/ijfirrr. If it be, why is* it not enibracetl? 
 but my own word* are ihe.so: " 1 uni for hold- 
 iui; communion thus, lu-cau.se the e<li()catiuii 
 of soul.H in the faith and holiness of tlic (i<kH- 
 pel is of greater concern than an agreement in 
 outward things; I .say, it i.s of grtater loiutrn 
 with us, and of far more profit to our brother, 
 than our agreeing in or conte.sting for water 
 baptism. John xvi. Hi; 1 Cor. xiv. 12; xiii. 1, 1* ; 
 viii. 1." Now why did you nt»t take this argu- 
 ment in pieceti, and answer tliCKSc Scripturi*s, 
 on which the strength thereof depends? I'ut 
 if to contest, and fall out about water baptism, 
 be better than t<> «<lify the house of (iml, pro- 
 duce the textv :iiay be iiiformi'<l. 
 
 You siiy, " i :i is the end of all com- 
 
 munion, but all things must be duuo id order, 
 onlerly." 1*. 20. 
 
 Aimtcer. When you have proved that there 
 t» no such thing a.H an orderly edifying of the 
 Church without water bapti.sin precede, then 
 it will be time ent»ugh to think you have said 
 »omething. 
 
 You add, " Ktlification as to church fellow- 
 ship, being a building up, doth Hupp<Mo the 
 being of a Church, but pray you show ua a 
 Church without baptism." I*. 20. 
 
 Answrr. ^^ee here the •|»irit of thf««* m«»n. 
 who, for the want of v 
 once unchurched all su<: 
 in the world. Hut against thi« 1 have and do 
 urge that water bapti-tm giveth neither being 
 nor well-being to a Church ; neither w any 
 part of the in" ' ' ' 
 
 Church, as m. 
 ticc of. Tluriliire iur ■ 
 B»ay, ykti, ought to Ik*, iv 
 
 But you »ny, " biiow un a New Tcatooicnt 
 Church without baptism." V. 20. 
 
 Atunrrr. What say you to the Church all 
 ah>i . .'lation, c|uite '" 
 
 of .\ .' Wail tlial .1 
 
 Churcit or no ? 
 
 Again. If baptism bo without thr Church aa 
 a Church, if it hath nothing to do in the («>u 
 -' . ( ■ !i, if it be not : 
 
 'in-h. if it 1m' 
 
 t liurch u a l liun-h without water bapium. 
 Hut all the churehiit in »'■•• ^-^ ! ■ -••■.ii:r;it 
 were nuch ; thrrrfun*. A«- 
 
 Again. If baptism r r< a* 
 
 particular penMiiiM (inlv. : r<>««n 
 
 chiircii memiK'rship, U 
 
 spects my own ^K-riMin nnl,\ , ;.. 
 
 only, that which U no character of mjr rimblo 
 suintship to the Church, cannot I- ti 
 
 ment unto them to rt>crivc mr in(< 
 with themselve*. liut this b tiu 
 fore, t&c. 
 
 Yt>U |>riK'eid, "If by • •. 
 
 the private increase of gr,, , 
 
 the line of private mcantt, an privai' ' 
 in meeting together, how doth tin {-i 
 yim opfKwc hinder that? Kndea\our t- 
 men .. ' ' 
 for .. 
 them llji- iitdiTin Way t«i il. i'. oo. 
 
 Anfu-rr, What u number of private thii»ff» 
 have we now brought out to public virw ' i 
 vutc Christians, private mrann. and a piMatr 
 increase of grace. lUit, sir. are none kut thfwc 
 of y<iur way the pu' ■ , i 
 
 n'>!te but th«->«' tliic .' 
 
 i' 
 lUre- 
 
 you awake now? or are you h- 
 your own (antatiic* that non« ••!.... 
 have, but private means of grnec? 
 
 And are 
 
 all but iMtplisla •ItuUid ubiy atiide 
 
 ilut you find fault becau«c I Mid, " 1 
 tion u greater tltaii oootcaiiug r)-"' 
 baptism." r. '17. 
 
 If it be I 
 
 avil W 
 
 whrrrturv ediftcation U bc«l. 
 Ohjttiiom. I »• • ' '» ■■ •>•• •* 
 aud opening \ 
 
 >""« 
 
 4|t<tam batu not 
 place tu cLutcli wu(»iiiit, u^tliicr ia wbol* MM 
 
856 
 
 BUNYAN'S COMPLETE WORKS. 
 
 in part ; wherefore, pressing it upon the Church 
 is to no purpose at all. 
 
 Objidion. Why may you not as well say 
 that editication is greater than breaking of 
 bread? P. 27. 
 
 Atufwer. So it is, else that should never have 
 been instituted to edify withal. That which 
 Bcrveth \» not greater than he that is served 
 thereby. Baptism and the Lord's Supper 
 both were made for us, not we for them; 
 wherefore both were made for our edification, 
 but no one for our destruction. 
 
 But again : The Lord's Supper, not ])aptism, 
 ia for ihe Church as a Church ; therefore, as we 
 will maintain the Church's edifying, that must 
 be maintained in it; yea, used oft to show 
 the Lord's death till he come. 1 Cor. xi. 22- 
 2G. 
 
 Besides, because it is a great part of church 
 worship, as such, therefore it is pronounced 
 blessed; the Lord did openly bless it also: 
 "The cup of blessing which we bless." Not 
 to say more, therefore, your reasoning from one 
 to the other will not hold. 
 
 Objection. How comes contesting for water 
 baptism to be so much against you ? 
 
 Answer. First. Because weak brethren can- 
 not bear it, whom yet we are commanded to 
 receive, but not to doubtful disputation — 
 doubtful to them ; therefore, for their sakes I 
 must forbear it. Rom. xiv. 1. 
 
 Secondly. Because I have not seen any good 
 effect, but the contrary, wherever such hot 
 spirits have gone before me : " For where envy 
 and strife is, there is confusion (or tumults) 
 and every evil work." 
 
 Thirdly. Because by the example of the 
 Lord and Paul we must consider the present 
 Btate of the Church, and not trouble them 
 with what they cannot bear. John xvi. 13 ; 
 1 Cor. iii. 1, 2, 3. 
 
 I conclude, then, edification in the Ciiurch 
 i« to be preferred above what the Church as a 
 Church hath nothing to do withal. All things, 
 deariy beloved, are for our edifying. 1 Cor. 
 xiv. 5; xii. 26; 2 Cor. xii. 19; Eph. iv. 26; 
 XV. 2; 1 Cor. xiv. 3; 2 Cor. x. 8; xiii. 10; 
 Horn. xiv. 19. 
 
 Before I wind up this argument I present 
 you witii several instances showing that the 
 breach of some of God's precepts have been 
 borne with when they came in competition 
 with edification. As first, that of Aaron, who 
 let the offering for sin be burnt that should in- 
 deed have been eaten, (Lev. x. ;) yet because he 
 could not do it to his edification, Moses was 
 
 content. But the law was thereby trans* 
 gressed : " The priest that offereth it for sin 
 shall eat it." 
 
 To this you reply, " That was not a constant 
 continued forbearing of God's worship, but a 
 suspending of it for a season." 
 
 Aiisu'er. We also suspend it but for a season : 
 when persons can be baptized to their edifica- 
 tion they have the liberty. 
 
 But, secondly. This was not a bare suspen- 
 sion, but a flat transgression of the law. " Ye 
 should indeed have eaten it." Yet Moses was 
 content. 
 
 But say you, "Perhaps it was suspended 
 upon just and legal grounds, though not ex- 
 pressed." 
 
 A7iswer. The express rule was against it: 
 " Ye should indeed (saith Moses) have eaten it 
 in the holy place, as I commanded." But, 
 good sir, are you now for unwritten verities? 
 for legal grounds, though not expressed ? I . 
 will not drive you farther; here is room 
 enough. 
 
 As for Eldad and Medad, it cannot be denied 
 but that their edifying of the people was pre- 
 ferred before their conforming to every circum- 
 stance. Num. xi. 16-26. 
 
 You add, "That Paul, for a seeming low 
 thing, did withstand Peter." 
 
 Sir, if you make but a seeming low thing of 
 dissembling and teaching others so to do, es- 
 pecially where the doctrine of justification is 
 endangered, I cannot expect much good con- 
 science from you. 
 
 As for your answer to the case of Hezekiah, 
 it is faulty in two respects: 
 
 1. For that you make the passover a type of 
 the Lord's Supper, ■when it was only a type of 
 the body and blood of the Lord: "For even 
 Christ our Passover is sacrificed for us." 
 
 2. In that you make it an example to you to 
 admit persons unprepared to the Lord's Sup- 
 per. P. 29. 
 
 Aiiswer. May you indeed receive persons 
 into the Church unprepared for the Lord's 
 Supper: yea, unprepared for that, with other 
 solemn appointments? For so you word it. 
 P. 29. Oh what an engine have you made 
 of water baptism ! 
 
 Thus, gentle reader, while this author teareth 
 us in pieces for not making baptism the or- 
 derly rule for receiving the goodly and con 
 scientious into communion, he can receive 
 persons, if baptized, though unprepared for 
 the supper and other solemn appointments. ] 
 would have thee consult the place, and sec if 
 
DTFFEREyCKS AliOVT liM'TlSM SO UAR TO VOMMLW'IO.W. 
 
 857 
 
 it countenanceth such an act, that a man who 
 pleadcth for water bapli.-4m above iho pt>ace 
 and edification of the Church ought to be ro< 
 ceived, although uiipreparfd, into the Church 
 to the Lord's Supper and other mtlenin ap- 
 pointments, especially coiiHidcrin); the nature 
 of riglit church conHtitution, and tlie M-Vfritv 
 of tJod toward.»^ those thai came unprepareil t«i 
 his table of <.ld. 1 Cor. xi. '2S, 2y, IIU. A riddle 
 indeed, that the Lord »houltl, withmit a word, 
 8u severely command that all which want 
 light in baptism be excludeil church privi- 
 leges, and yet against his word admit of jK-r- 
 »ons unprcpare<l ti> the Lord's table and other 
 Kolemn appointments! 
 
 Hut, g»HKl air, why so short-windi-d? Why 
 could not you make the same work with the 
 other Scriptures as you did with these? I 
 must leave them Uj>on you unanswered, and 
 standing by my argument conclude that if 
 laws and ordinances of old have been broken, 
 and the breach of them borne with, when yet 
 the observation of outward things wilh more 
 strictly commanded than now, if the profit 
 and edification of the Church come in conipe- 
 titiitn, how much more nniy not we have com- 
 munion, church communion, when no law of 
 GotI is transgrcwiti thereby ! 
 
 And note, that all this while I plead not (a» 
 you) for persons unprepan-d, but g'xlly and 
 such as walk with God. 
 
 We come now to my seventh argument for 
 communion with the go<ily, though baptized 
 persons, which you say is love. I*. 21*. 
 
 My argument is this: "Therefore I am for 
 cnmmunii>n thus, l)ecauso love, which aUtvu 
 all things we are commandi-d to put on, is of 
 much more worth than to break alxiut bai>< 
 tism." And let the reader note that of thin 
 argument y<>u deny not w) much as tme sylla- 
 ble, but run to another story; but I will follow 
 you. 
 
 I add further, that love i» more di«eovered 
 when wo receive for the sake of Chrijtl than 
 when we refuse his children for want of water; 
 aiul tell you again that this exhortation to lovo 
 w grounded n<jt Ujx»n buptixni, but tin ; 
 on of the new creature, whitli hath nv. 
 up all di'tiiictions. C<»1. iti. \>-l-i. Yiu, ia« »«■ 
 •re tea argument* in thin one which you have 
 out ao much as toucbetl, but thu« object, 
 'That man that ntakcii alTeetion the rule of 
 hia walking, nither than judgment, it b DO 
 woniler if !»<• g<> "lUt of the way." 
 
 Afmc<r Love to ihrni wc are p«'r»uad«-<l thai 
 God hath recvivcti ia lore that is guided by 
 
 judgment: »nd to rrcrive them that are such 
 beenuM* Ood hath bidden us i Horn, xiv.) b 
 jmlgnient guided by rule. My argument. 
 llur»for««, h»lh fiir<<«tnll«>«i nil your Uoim-, nud 
 Htandeth -• >t vou. 
 
 As to t iiiJ eharity 70a 
 
 boaiit of, (p. au.) Miund not a trumfwt, tell noi 
 your left hand uf it; we are talking now uf 
 cuntmunion of Miiuta, church euniniuniun, and 
 I plead that to love and hoM togt lier nf (Ucb 
 is In-tter than to break in pir<iit for wnnt of 
 water baptinm. .My reo/Mtn 1- re 
 
 exhort<-<l in all things to put • ■ vo 
 
 of church communion; contrariwise, you op- 
 jKwe, "above all things put on water," for tbe 
 best saint under heaven that hath not that, wilh 
 him you refuse communion. Tiitu you make 
 baptism, though no church ordinance, a bar to 
 shut out the gixlly and a tra; n 
 
 unprepari"*! into churcln-s, t«. . .;.- 
 
 per and other solemn appointments. 1'. 7y. 
 
 Hut you object, " MuHt our love to the un- 
 bapti/(Hl indulge them in an act of diaobedi- 
 ence? Cannot we lovo their pcmons, |»artji, 
 graces, but we must love their sin»T" I'. 80. 
 
 AMtrrr, We pleacl not for indulgence. " Itut 
 are there not with you, evt-n with y«Mi m'um 
 agsiinst the I^jrd your<i 1. 
 
 10. Hut why can you in : . : , n 
 
 any acts of dUobedienceT for to come unpre- 
 pared into the Church ia an act of diiM>)>e«li- 
 ence; to come unpre|mred to the »up|>er ia an 
 act of di- ' ' 10 
 
 other »ol< ... 
 diencc. 
 
 " Hut for thrtw thing* (you My) you do not 
 cast nor keep any out of the Church." 
 
 .-iN^icrr. Hut what acta of disobedience do 
 we indulge them in? 
 
 " III the sin of iiif ' m." 
 
 Anturrr. We indt. not, but, \^\ng 
 
 comtiiandetl in bear «tlli liic in' f 
 
 esch other, suffer it, it b«'ing iif. ir 
 
 cycN such, but in theirs thry say a duty, till 
 God shall otherwtJio pcrauade them. If yea 
 be without infimiity, do you fir»t throw • 
 
 Htlii, Wf 'tn-i»t>«- tli.tttf 
 
 they do not want to ua a . 
 •hip with Ci«mI; neither hath hr ^ 
 wall of division between <>• »"■! ' 
 we rrcciTe them. 
 
 ObjtHiom, "I • , t 
 
 of fricndslitp t '^, 
 
 and to tcU ihrui lia j wA^il U.u uuc lUiC^ i* 
 
858 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Gospel order, which ought not to be left un- 
 done." P. 30. 
 
 Aimoer. U it be the liighest piece of friend- 
 ship to preucli water baptism to unbaptized 
 believers, the lowest act thereof must needs be 
 vcr>' low. Ikit, contrariwise, I count it so far 
 off from being any act of friendship to press 
 ba'*isin in our notion on those that cannot 
 bi'iJ- it that it is a great abuse of the peace of 
 m/ brothtT, the law of love, the law of Christ, 
 or Ibe Ho.'iety of tlie faithful. Love suffereth 
 long and is kind, is not easily provoked: let us 
 therefor'^ follow after the things that make for 
 peace and things wherewith one may edify 
 another; let every one of us please his neigh- 
 bour, for his good to edification : bear you one 
 another's burdens, and so fulfil the law of 
 Christ. ICor. xiii.; Horn. xiv. 19; xv. 2; Gal. 
 vi. 2. 
 
 But say you, " I doubt when this comes to 
 be weighed in God's balance it will be found 
 no less than flattery, for which you will be 
 reproved." 
 
 Answer. It seems you do but doubt it, 
 wherefore the principles from which you 
 doubt it, of that methinks you should not be 
 certain. But this is of little weight to me; 
 for he that will i)resume to appropriate the epis- 
 tles to himsel' and fellows for the sake of bap- 
 tism, and that will condemn all the churches 
 of Christ in the land for want of baptism, and 
 tliat will account his brother as profane Esau, 
 (p. 20,) and rejected as idolatrous Ephraim, 
 (p. 32,) because he wanteth his way of water 
 baptism, he acts out of his wonted way of 
 rigidness when he doth but doubt and not 
 allirm his brother to be a flatterer. I leave 
 therefore this your doubt to be resolved at the 
 day of judgment, and in the mean time trample 
 upon your harsh and unchristian surmises. 
 
 As to our love to Christians in other cases, I 
 hope we shall also endeavour to follow the law 
 of the Lord ; but because it respects not the 
 matter in hand, it concerns us not now to 
 treat thereof. 
 
 My argument treateth of church commu- 
 nion, in the prosecution of which I prove 
 
 1. That love is grounded upon the new 
 creature. Col. iii. 0, &c. 
 
 2. Upon our fellowship with the Father and 
 Son. 1 .John i. 2, 3. 
 
 3. That with respect to this it is the fulfill- 
 ing of the moral law. James iv. 11; Rom. 
 xiv. 21. 
 
 4 That it shows itself in acts of forbear- 
 ing rather than in publishing some truths 
 
 communicating only what is profitable, for- 
 bearing to publish what cannot be borne. 
 1 Cor. iii. 1, 2 ; Acts xx. 18, 19, 20 ; John 
 xvi. 17. 
 
 5. I show further, that to have fellowshij 
 for, to make that the ground of, or to receive 
 one another chiefly upon the account of an 
 outward circumstance, to make baptism the 
 including and excluding charter, the bounds, 
 bar, and rule of communion, when by the 
 word of the everlasting Testament there is no 
 word for it, (to speak charitably,) if it be not 
 for want of love, it is for want of light in the 
 mysteries of the kingdom of Christ. Strange ! 
 Take two Christians equal in all points but 
 this, nay, let one go beyond the other in 
 grace and goodness as far as a man is beyond 
 a babe, yet water shall turn the scale, shall 
 open the door of communion to the less, and 
 command the other to stand back ; yet it is no 
 proof to the Church of this babe's faith and 
 hope, hath nothing to do with his entering 
 into fellowship, is no part of the worship of 
 the Church. These things should have been 
 answered, seeing you will take upon you so 
 roundly to condemn our practice. 
 
 You come now to my eighth argument, 
 which you do not only render falsely, but by 
 so doing abuse your reader. I said not that 
 the Church at Corinth did shut each other 
 out of communion, but, for God's people to 
 divide into parties, or to shut each other from 
 church communion, though for greater points 
 and upon higher pretences than that of water 
 baptism, hath hitherto been counted carnal, 
 and the actors therein babyish Christians; and 
 then bring in the factions that were in the 
 Church at Corinth. But why may not the 
 evil of denying church communion now, if 
 proved naught by a less crime in the Church 
 at Corinth, be counted carnal and babyish, 
 but the breach of communion must be charged 
 upon them at Corinth also ? 
 
 That my argument is good you grant, (p. 
 32,) saying, " The divisions of the Church at 
 Corinth were about the highest fundamental 
 principles, for which they are often called 
 carnal," yet you cavil at it. But if they were 
 to be blamed for dividing, though for the 
 highest points, are not you much more for 
 condemning your brethren to perpetual ban- 
 ishment from church communion, though 
 found in all the great points of the Gospel, 
 and right in all church ordinances also, be- 
 cause for want of light they fail only in the 
 point of baptism? 
 
DIFFEREyCES ABOUT JiAl'TJSM .\,j ,.At: in inM.Hi.smy. 
 
 859 
 
 As to your quibble about Paul ami Aih.11u*, 
 nhelhur they or othenj were the iktmuuh, 
 (though I am satisfad you are out,) yet it 
 wt-akeuc'th uot my argument; for if they were 
 blameworthy for dividing, though about the 
 highest fuiulameiital j>rincii.le->*, ^as you »ay,) 
 how ought you to blush fur carrying it aa you 
 do to persons perhaps more gmlly than your- 
 selves, bccauso they jump not with you iu a 
 eircumstance? 
 
 Tliat the divisions at Corinth were helped 
 on by the abuse of baptism to me is oviclent 
 frod Paul's so oft suggesting it: "Were you 
 baptized in the name of Paul? I thank CSod 
 I baptized none of you, lest any should say I 
 had baptized in my own name." 
 
 I do not say that they who baptized them 
 designed this, or that baptism in itself elleeled 
 it, nor yet (though our author feigns it) "that 
 they were most of them baptized by their fac- 
 tious leaders." P. 5o. IJut that they had their 
 factious Kaders is evident, and that these 
 leaders made use of the names of Paul, Apol- 
 los, and Christ is as evident; for by tlu*se 
 names they were beguiled by the help of 
 abused baptism. 
 
 But say you, " Wherein lies the force of 
 this man's argument against baptism, oa to 
 it-s place, worth, and continuance?" 
 
 I answer, I have no argument as to ita 
 place, worth, or continuance, although you 
 fteelk thus to scandalize me. Hut thU kind of 
 sincerity of yours will never make uie ouo of 
 your disciples. 
 
 Have not I told you even in this argument, 
 " That I speak not as I do to pcrnuado or 
 teach men to break the leant of Gud's com- 
 mandments, but that my brethren of ' 
 tized way may not hold t«K> much ti. 
 may not make it an e-vtential of the ii< 
 nor yet of the ctiuimunion of sjiintsT" W'. .. 
 feigns that I urge two argunienla against it. 
 Pp. 3G, 38. But, reader, thou maycst know I 
 have no such reasons in my book. lk-»ides, I 
 •hould be a And in>I' i 
 
 should I make use o: 
 
 My worcLt, then, are these: "'i thank tiod 
 (saith I'aul) that I baptized none of you but 
 Crispus,' Ac. Not but that then it was an or* 
 dinanco, but they abused it in m ' - - * 
 thereby, ns they abuacd also Pau. 
 ' I". I he,) I know i 
 
 ti/. . er* Hy thi* i 
 
 who wore l>aptiz»'d by him he 
 
 he made no such matter thert- :, ._ 
 
 these (Li/s do, nay, that bo made no matter at 
 
 all thereof with r. i 
 
 nion: for if he di<i .d 
 
 baptized, much lem did li< :« 
 
 baptized by uthen. Hut if li , n 
 
 the initiating ordinance (and I now u 
 scntihl to church communion, then n>' •I'lun 
 he hud uindo nior« con»cicnco of it thau thus 
 lightly to puM it by." 
 
 I udil furlhtr; whor** hn Miilh hr wa» not 
 
 ..it 
 ordinance. " lluptutm is a I. i. r, but 
 
 when Satan ubuseth it and wi .1 uut of 
 
 its place, making that which i<i onUinrU of 
 Ood for the etlifieation ' ' ' ■ .\y 
 
 wea|K)n to break in \ y, 
 
 and concoril of the naint^, : ;d 
 
 of himself and fellown, ' W .,• 
 
 Neither is baptism any thing.* This is no 
 new dwtrine, for Cod by the mouth of the 
 prophet of old cried out against hU own ap- 
 pointments when abus4*d by his own |>rvple, 
 * becau.se they used them for strife ami dettale, 
 and to smite with the fist of ^^ " 
 
 Hut to forbear to take not in- t' m 
 
 things, my argument stands : 
 
 " For if they at Corinth weri . .• 
 
 dividing, though their divisions were (if yoa 
 say true) about the highest fundm " .' , ..q 
 ought to be ashamed thus to : ur 
 
 bretliren from the pris w- 
 
 munion for ever for th< ■ ug 
 
 at water baptism." I call it not low with re- 
 spect to Cod's appointment. th-n-K it is fiu 
 from the highest place in O': f ihoM 
 
 fun'! ■ • ■'= at>out which y«.ij -u> tiic Cor- 
 
 intl their divi-tinn." 
 
 .r,d 
 1 
 .. X. 4;; you have cut • 1 of ita 
 
 rd and its garments to iL-> ^ , think- 
 ing to send it homo with shame. You state it 
 thus: 
 
 " That hjr drnyinff mmmunlnn with unl»s|«- 
 
 Atu%crr. liavo 1 such an a.' 
 UlUcbuuk? Aronotmvu 
 "If we altall reject vi- 
 
 ali mj 
 
 were bom of Ood. 
 
860 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Tbie is my argument: now confute it. 
 
 Paul saiih (1 Cor. i. 1, 2; iii. 22) not only to 
 the gathered Church at Corinth, but to all 
 scattered saints that in every place call upon 
 the name of the Lord, "that Jesus Christ is 
 theirs; that Paul, and ApoUos, and Cephas, 
 and the world, and all things else were theirs." 
 
 Hut you answer, "We take from them 
 nothing, but we keep them from a disorderly 
 pra:tice of Gospel ordinances ; we offer them 
 thi-ir privileges in the way of Gospel order." 
 
 Aiurdfc. Wiiere have you one word of God 
 tliat forbiddeth a person so qualified, as is sig- 
 nitifd in mine argument, the best communion 
 of .-saints for want of water? There is not a 
 syllable for this in the word of God. So then, 
 you, in this your plausible defence, do make 
 your scriptureless light, which in very deed is 
 darkness, (Isa. viii. 20, 21,) the rule of your 
 brother's faitli ; and how well you will come 
 oir for this in the day of God you might, were 
 you not wedded to your worthless opinion, 
 soon begin to conceive. 
 
 I know your reply: "New Testament saints 
 are all baptized first." 
 
 Aimccr. Suppose it granted, were they bap- 
 tized tliat thereby they might be qualified for 
 tlieir riglit to communion of saints, so that 
 without tiieir submitting to water they were to 
 be deried the other? Further, suppose I 
 should grant this groundless notion, were not 
 the Jews in Old Testament times to enter the 
 Church by circumcision, for that, though water 
 is not, was the very entering ordinance? Be- 
 sides, a.s I said before, there was a full forbid- 
 ding of all that were not circumcised from 
 entering into fellowship, with a threatening to 
 cut tliem off from the Church if they entered 
 in without it, yet more than six hundred thou- 
 sand entered that Church without it. But how 
 now if such an one as you had then stood up 
 and objected. Sir Moses, what is the reason 
 tliat you transgress the order of God to receive 
 members without circumcision? Is not that 
 tlie very entering ordinance? Are not you 
 commanded to keep out of the Church all that 
 are not circumcised? Yea, and for all those 
 that you thus received are you jiot commanded 
 tr ca-st them out again, "to cut them off from 
 among his people?" 
 
 I say, would not this man have had a far 
 better argument to have resisted Moses than 
 you in your wordless notion have to shut out 
 men from the Cluirch more holy than many of 
 ourselves? But do you think that Moses and 
 Joshua and all the elders of Israel would have 
 
 thanked this fellow, or have concluded that he 
 spake on God's behalf? or that they should 
 then, for the sake of a better than what you 
 call order, have set to the work that you wouIq 
 be doing, even to break the Church in pieces 
 fortius? 
 
 But say you, "If any will find or force 
 another way into the sheepfold than by the 
 footsteps of the flock, we have no such cus- 
 toms, nor the churches of God." P. 41. 
 
 Answer. What was done of old 1 have Bhow- 
 ed you; that Christ, not baptism, "is the way 
 to the sheepfold" is apparent; and that the 
 person in mine argument is entitled to all 
 these — viz., Christ, grace, and all the things 
 of the kingdom of Christ in the Church — is, 
 upon the Scriptures urged, as evident. 
 
 But you add, " That according to mine old 
 confidence I affirm, ' That drink ye all of this' 
 is entailed to faith, not baptism — a thing, say 
 you, soon said, but yet never proved." 
 
 Ansiver 1. That it is entailed to faith must 
 be confessed of all hands. 2. That it is the 
 privilege of him "that discerneth IJie Lord's 
 body," and that no man is to deny him it, is 
 also by the text as evident, (and so let him eat,) 
 because he is worthy. Wherefore he, and he 
 only, " that discerneth the Lord's body," he is 
 the worthy receiver, in God's estimation ; but 
 that none "discerneth the Lord's body" but 
 the baptized is both fond and ridiculous once 
 to surmise. 
 
 Wherefore to exclude Christians, and to de- 
 bar them their heaven-born privileges, for want 
 of that which yet God never made the wall of 
 division betwixt us, this looks too like a spirit 
 of persecution, (Job xix. 25, 26, 27, 28, &c.,) 
 and carrieth in it those eighteen absurdities 
 which you have so hotly cried out against. 
 And I do still add, " Is it not that which 
 greatly prevaileth with God to bring down 
 those judgments, which at present we (the peo- 
 ple of God) groan under? I will dare to say 
 it was a cause thereof." Yea, I will yet pro- 
 ceed : I fear, I strongly fear, that the rod of 
 God is not yet to be taken from us ; for what 
 more provoking sin among Christians than to 
 deny one another their rights and privileges to 
 which they are born of God? And then to 
 father these their doings upon God, when yet 
 he hath not commanded it, neither in the New 
 Testament nor the Old I 
 
 But I may not lightly pass this by, for be- 
 cause I have gathered eighteen absurdities 
 from this abuse of God's ordinances, or from 
 the sin of binding the brethren to observe or- 
 
DIFFERESCES ABOUT BAPTISM SO BAH TO COMMl'SUtS. 
 
 der nut founded on the comniuiul of (»od, (and 
 I am dure you have none to ithut out men lu 
 good, U8 holy and oa sound in faith an ounwlvu 
 from coninumion,) therefore you call my ciin> 
 elusion det'iluh, (p. 43 ;) top/uUof ' 
 jjrrjiidice, (p. 41; I and me one 
 teho/urt, (p. 42;) '. j>resuiitjUuuu4, tin- 
 
 peiir/iiiK/ thejtidijn ■ (. 
 
 Aiuwer: IJut what is there in my pro|)<Mition 
 that men considerate can Im; otfended »t? 
 The!»c are my words: "Hut to exclude Chris- 
 tians from church communion, and to debtir 
 them their heaven-born privileges, for the 
 want of that wliich yet iJod never made a wall 
 of divi-nion between us, this looks t<Mi like a 
 •pirit of persecution, this respecti-th njoro the 
 form than the spirit ami the power of go«lli- 
 no8s, «&c. Shall I add, is it not that which 
 greatly prevailed to bring down those judg- 
 ments whielj at present we feel and groan 
 uncler? I will dare to say it w:ts a cause 
 thereof." I'p. ll«i, 117. A was in my copy, 
 instead whereof the printer put in the; for 
 this, although I speak only the truth, I will 
 not beg of your belief; besides, the bookseller 
 dcsire<l me, bd'ause of tho printer's haste, to 
 leave the 1:^*1 sheet to be overltmkiHl by him, 
 which was the cause it wad not among the er- 
 rata. 
 
 Hut, I say, wherein is the proposition ofTen- 
 »ive? Is it not a wicke<l thing to make bant to 
 communion where (iod hath made none? Is 
 it not a wickidn< - ' that a wall of di- 
 
 vision betwixt Us ; never commandM 
 
 to be so? If it \iv ut.t, ju.itify your • 
 if it be, take shame. Hi-siih-s, the pr^ ^ 
 is universal ; why then should you l)0 the chief I 
 intcncled? Hut you have in this done like to 
 tho lawyers of old, who when Christ reprove*! 
 the Pharisei-s of wiekedncM before them, saiil, I 
 " Master, thus s.Hying thou reproaehi^t us 
 also." 
 
 But you feign, and would aUo that thf w-rld 
 should believe, that the eight04>n a) 
 
 which naturally flow from the pn>|» '. 
 
 make to be the efltn-ts of baptism, saying to | 
 me, " Nom- bul y . 
 truth big with S4> :.. 
 W 42. 
 
 I answer: this is but speaking wickedly of 
 Qod, or rather to justify your wortlIe«» prac- 
 tice. I say not that baptism hath any ab- 
 ■unlity in it, though your abasing it hath them 
 all, ami many more, while you mak«' it. with- 
 out warrant from tho word, as the tl-imint* 
 ■word to keep the brotherhood out of commu- . 
 
 nion, because ihey, aAcr your manner, canna 
 (.tiiisent thereto. 
 
 And let no man b© or*" • ! ' 
 gc«t that baptium may ! 1. 
 
 'I 
 
 •i 
 
 !• my UhIv ^' lo in> 
 
 <igh I cuuld iiMtauce 
 
 many, are not they tho worxb of our Lord? 
 
 Are not they part of tho S<ripturea of tiuth? 
 
 And yet Miold. ctco with thi-w word*, the 
 
 devil by ■ \^,l 
 
 out the : 'Ui 
 
 also n>ay U- i i« laid 
 
 UjH.n it by u uy (J,jJ. 
 
 Ami that you do mi is manifent by what I bar* 
 
 sniil already, and shall yet say to your fourtcva 
 
 argumenln. 
 
 My I:. UthU: 
 
 "Thf V. your carriage to 
 
 the^e unUiipti^d pcrtMJim iu keeping them out 
 of communion." 
 
 An»%rrr. You will set up your own words 
 and then fight against them ; but my words 
 are these: " What greater cont4*mpt can b« 
 thrown ujMin the saints than for l!v ' -. n 
 
 to cut them off from or to debar ; , h 
 
 communion !" 
 
 And now I add. is not thb to dclirer them 
 to tho devil, (1 Cor. v.,) or to put thrm to 
 shame before all that see your act*? There is 
 but one thing can hinder this, and that is, 
 bystanders sec that th€««< your It ' 'utt 
 
 you thiw abuse, are »« holy mm ■•*, 
 
 . U all 
 
 ill you 
 
 can do to them ^1 sin^ak now as !•• ;•) 
 
 is no Otht-r til :u> f«. .1. hi»r t'l. in t!i. ,ri 
 
 of saint- 
 
 .\nd n"W i lay .i/awi, '.ii'- W' TM iii.4\ wi 11 
 wonder when ihey Mf you dony holy men of 
 <iiM| that lil>< ! saints 
 
 n';it-h you II and 
 
 'ipy do not UH"! f 
 
 ,. . a or comniuui ... . :.. . 
 see and say those holy men of God, in 
 ibie acts of holincM, are not ' 
 
 you. Yea, I will put it to y 
 many, y- 
 
 with hots t 
 
 you dony ronr 
 as holy, as uii> . 
 
 sounder, in the faith than many among our- 
 •elrcs? Here only thry make the •ln|>— ihry 
 cannot, without lii;ht, \» driTrn into water 
 b«ptitm — I mr«n aAer our notion of it; hot 
 
862 
 
 EUNTAN'S COMPLETE WORKS. 
 
 whal if they were, it would be little sign to 
 me that they were sincere with God. 
 
 To conclude this : when you have proved that 
 water baptism (which you yourself have said 
 is not a church ordinance, p. 40) is essential to 
 church communion, and that the Church may, 
 by the word of God, bolt, bar. and for ever 
 •hut out those far better than ourselves that 
 have not, according to our notion, been bap- 
 tired with water, then it will be time enough 
 to talk of ground for so doing. In the mean 
 time I mu^t take leave to tell you there is not 
 in all the Bible one syllable for such a practice ; 
 wh r^'fore your great cry about your order is 
 wordless, and therefore Ciithless, and is a mere 
 human invention. 
 
 I come now to your fourteen arguments, 
 and shall impartially consider them. 
 
 Your first argument, to prove it lawful to re- 
 ject the unbaptized saint, is: "Because the 
 great commission of Christ (Matt, xxviii.) from 
 which all persons have their authority for their 
 ministry (if any authority at all) doth clearly 
 direct the contrary. By that commission 
 ministers are first to disciple, and then to bap- 
 tize them so made disciples, and afterwards to 
 teach them to observe all that Christ com- 
 man(L< them as to other ordinances of worship. 
 If ministers nave no other authority to teach 
 them other parts of Gospel worship before 
 they believe and are baptized, it may be 
 strong. y supposed they are not to admit them 
 to other ordinances before they have passed 
 this first enjoined in the commission." 
 
 Aiuwer 1. That the ministers are to disci- 
 ple and baptize is granted. But that they are 
 prohibited (by the commission, Matt, xxviii.) 
 to teach the disciples other parts of Gospel 
 worship that have not light in baptism, re- 
 mains for you to prove. Shall I add, this 
 position is so absurd and void of truth that 
 none who have ever read of the love of Christ, 
 the nature of faith, the end of the Gospel, or 
 of the reason of instituted worship, which is 
 edificati«m with understanding, should so much 
 as once imagine. 
 
 But where are they here forbidden to teach 
 tlem other trutlis before they be baptized? 
 This text as fairly denieth to the unbaptized 
 believer heaven and glory. Nay, our author 
 in the midst of all his flutter about the 28th 
 of Matthew dare venture to gather no more 
 therefrom but that it may be strongly sup- 
 posed. Behold, therefore, gentle reader, the 
 ground on which these brethren lay the stress 
 
 of their separation from their fellows is noth« 
 ing else but a supposition, without warrant, 
 screwed out of this blessed word of God. 
 Strongly supposed! But may it not be as 
 strongly supposed that the presence and bless- 
 ing of the Lord Jesus with his ministers ia 
 laid upon the same grounds also ? For thus 
 he concludes the text: "And lo ! I am with 
 you always, even to the end of the world." 
 But would, I say, any man from these wordj 
 conclude that Clirist Jesus hath here promised 
 his presence only to them that after disciplin- 
 ing baptize those that are so made, and that 
 they that do not baptize shall neither have big 
 presence nor his blessing? I say again, 
 should any so conclude hence, would not all 
 experience prove him void of truth? The 
 words therefore must be left by you as you 
 found them; they favour not at all your 
 groundless supposition. 
 
 To conclude, these words have not laid bap- 
 tism in the way to debar the saint from fellow- 
 ship of his brethren, no more than to hinder 
 his inheritance in life and glory. Mark reads 
 it thus : " He that believeth and is baptized 
 shall be saved; but he that believeth uot shall 
 be damned;" letting baptism, which, he men- 
 tioned iu the promise, fall when he came at 
 the threatening. 
 
 God also doth thas with respect to his wor- 
 ship in the Church ; he commands all and 
 every whit of his will to be done, but beareth 
 with our coming short in this, and that, and 
 the other duty. But let us go on. 
 
 Your second argument is : 
 
 " That the order of Christ's commission, as 
 well as the matter therein contained to be ob- 
 served, may easily be concluded from God's 
 severity towards them that sought him not ac- 
 cording to due order. 1 Chron. xv. 13. Was God 
 so exact with his people then that all things 
 to a pin must be according to the pattern in 
 the mount, (Heb. vii. 16; ix. 11,) whose worship 
 then, comparatively to the Gospel, was but 
 after the law of a carnal commandment, and 
 can it be supposed he should be so indifferent 
 now to leave men to their own liberty to time 
 and place his appointments, contrary to what 
 he hath given au express rule for in his word 
 as before? Ezek. xliv. 7, 9, 10. It was the 
 priest's sin formerly to bring the uncircum- 
 cised in heart and flesh into his house." 
 
 Ansrver. That there is no such order in that 
 commission as you feign I have proved. As 
 for your far-fetched instance, (1 Chron. xv.,) 
 it is quite beside your purpose. The express 
 
l)Ih'Fh:iih:S('KS Altnir /M/T/.V.U Sn UAlt To CnMUl \i,.\ 
 
 -.13 
 
 r iiiiii ,tt 
 
 I'lMll, lll|i| ulii 
 
 ll,, n, 1,^ H.. 
 
 wor.l wiw, tliiit llin prion!, not a rnri, alinultJ \- 
 
 htur tln« iirk nf (((hI. AI*«) they wore iiol to 
 touch it, niiti yot VtM <li«l. Kx. xvv. M; 1 
 ('hroii. XV. 12-l<l; Num. Iv. |A ; 1 Cliroii. xiil. 
 Now if you cnii iiiak<> lh<< '2M\\ of ^! 
 wy, " U«Trivo iiono Ihiit iiro ni>i 
 flmt, or that ('hrmt w<iiil<i hn\i< thiiu ••! In. 
 Ihiit lire hot y<>t haplixctl kopt i^'ifiriiiil of till 
 oilier irutliH that n-iipril ohunh t'onuiiunion, 
 
 then you miy Doiut'thiuK, rUu you tht hut r 
 
 n itiiat hofitro tho «impio rtHnlor; hut wl 
 liHloth niity hniiK on your i»lffvo. 
 
 A* for tho pin<« iiikI tio Lh •>( iho tnlwrnnrli*, I (il 
 tlii'V w<T«< i'Xpri«»i<ly t'oiiiniiui<l)«l ; iiihI >< 
 you hiivi* provnl hy th«* Morii <>( U<h| thiii 
 ou^ht to Hhut Niiiiitit out of your rontiiaiuioii 
 for Hunt of hiiptiiini. Ih<<ti you niiiy \n'n\i\ niort* 
 JuKtIy to iimko your pnnillol. Ilow lltly you I iltil to < 
 havt> urtct'tl Kr.ok. xliv. to iiiniiiuitlo that uu 
 hapti/.«>tl h<<lii<v*>rN nro likt> tlw uixirriinirliMil 
 in hi'art uiiii lli><>li, I havo it to itll (oMpcl 
 n'ivi««-«« to coiioiilir. 
 
 Vour lliinl ar^unu'iit i« : 
 
 "Tho pfMitiro of the flntl (J-»i.. 1 ..,,ni,i. 
 with thoui thut llmt tru«toil iu ( 
 tho truth i»f whiil I MM-rt. i 
 thut livfti ut tho Hpriii^-houil < 
 truth, nii*l !• ' d iii<ailh, 
 
 knew (III' !>• II IN-Itrr 
 
 thuii wo ; hut til ill I'oii 
 
 furuiily to that < .4,^ tho Not* 
 
 of the iipmtlo« • thill they nvvnr 
 
 Afrivril to Huoh u i.x t for ) >ii 
 
 iiown-tlitva. Thov ll tho ' " If i 
 
 won! u •«, tloT> only, 
 
 woro r> ■ 
 
 Autirrr. I low woti you liitvo provinl wlmt 
 you huvo iuuu>rti-<l U nuinifio' l>v mt miawor to 
 the two furiiipr •rKUiiiontx I ihAt lln' 
 
 iiiiiii«li I ' . ' I 
 
 flmt .1. 
 
 OOIIUII." 
 t<l tho n 
 
 to kivp thoiii out ol Iho « huri-li, or that tlo' 
 •|MMtl<ii mill rtr»t »'•'"'•'■ '»■ . 11 . II ^ •'! t,, .111 
 <tor«tAii<l hy thill 
 k. . 
 
 ha 
 
 Iho mokI I 
 not ihitt till 
 
 It ho liii|>ii/< <l III <>r<l<'r to llioir I 
 tho Churrh , ik i" • • •'■ "■ '• 
 they only, wrr< 
 
 n.r . 
 
 WHfiio lh<*u*MO<U •«!** itxvitMl ikttLoul IL , tU., by Xh*. 
 
 I pl M I 
 ht It 
 
 Mlnta tvvr •!• 
 
 •' it \mi>- 
 Th* 
 
 ■•« 
 
 N. w 1 .«!•• 
 
 • li 
 
 I ha 
 
 ^k« 
 
 • •! 
 
 kt 
 
 .1- 
 
 • tit 
 
 •U- 
 
 nianlCMl la km 
 
 'li« 
 
 • manlfwtral 
 
 •III 
 f 
 
 11- ij «ili'«l 
 
864 
 
 BU^YAN'S COMPLETE WOBKS. 
 
 after he was come out of the water, as he was 
 in prayer; for the heavens were opened to 
 John, and he saw and bore record, because he 
 gaw the Spirit descend from heaven and abide 
 upon Jesus after his baptism, as he was in 
 prayer. Matt. iii. 13-17; Luke iii. 21, 22. 
 Thus we find him made known before and 
 after, but not at all by baptism, to be the Sent 
 of God. 
 
 Aud that baptism is the fruit of faith, or 
 that faith ought to be tied to take its first step 
 in water baptism in the instituted worship of 
 God, (this you must prove,) is not found ex- 
 pressed within tlic whole Bible. Faith acts 
 according to its strength and as it sees; it is 
 not tied or bound to any outward circumstance ; 
 one believeth he may aud another believeth he 
 may not either do this or that. 
 
 Your sixth argument is : 
 
 " If baptism be in any sense any part of the 
 fuundation of a Church as to order, (Heb. vi. 
 1, 2.) it must have place here or nowhere : why 
 are tliosc things called first princii)les if not 
 first to be believed and practised? Wh.y are 
 they rendered by the learned the A, B, C, of a 
 Christian and the beginning of Christianity 
 milk for babes if it be no matter whether bap- 
 tism be practised or no? If it be said, "Water 
 baptism is not there intended, let them show 
 me how many baptisms there are besides water 
 baptism. Can you build and leave out a stone 
 in the foundation? I intend not baptism a foun- 
 dation any other way but in respect of order, 
 and it is either intended for that or nothing." 
 
 Amicer. Baptism is in no sense the founda- 
 tion of a Church. I find no foundation of 
 a Church but Jesus Christ himself. Matt. 
 xvi. 18; 1 Cor. iii. 11. Yea, the founda- 
 tion mentioned (Heb. iv. 1, 2) is nothing else 
 l)ut this very Christ. For he is the founda- 
 tion, not only of the Church, but of all that 
 good that at any time is found in her. He is 
 tiio foundation of our repentance and of our 
 faith towards God. Ver. 1, 2. Further, bap- 
 tisms are not here mentioned with respect to 
 tlie act in water, but of the doctrine — that is, 
 the signification thereof, the doctrine of bap- 
 tisms. And observe, neither faith, nor re- 
 pentance, nor baptisms are called here founda- 
 tions. Another thing for a foundation is here 
 by the Holy Ghost intended, even a foundation 
 for them all— a foundation of faith, of re- 
 pentance, of the doctrine of baptisms, of the 
 resurrection of the dead, and of eternal judg- 
 ment. And this foundation is Jesus Christ 
 himself, and these are the first principles, the 
 
 milk, the A, B, C, and the beginning of the 
 Christian religion in the world. 
 
 I dare not say. No matter whether water 
 baptism be practised or no. But it is not 8 
 stone in the foundation of a Church, no not 
 respecting order; it is not to another a sign of 
 my sonship with God; it is not the door into 
 fellowship with the saints; it is no church or- 
 dinance, as you yourself have testified. P. 40. 
 So, then, as to church work, it hath no place 
 at all therein. 
 
 Your seventh argument is : 
 
 " If Paul knew the Galatians only upon the 
 account of charity, no other ways to be the 
 sons of God by faith but by this part of their 
 obedience, as he seems to import, then the 
 same we may judge of the truth of men's 
 profession of faith when it shows itself by 
 this self-same obedience, (Gal. iii. 26, 27;) 
 baptism being an obligation to all following 
 duties." 
 
 Ansiver. This your argument, being builded 
 upon no more than a seeming import, and 
 having been above ten times overthrown 
 already, I might leave still with you till your 
 seeming import is come to a real one, and both 
 to a greater persuasion upon your own con- 
 science. But verily, sir, you grossly abuse 
 your reader. Must imports, yea, must seem- 
 ing imports, now stand for arguments, thereby 
 to maintain your confident separation from 
 your brethren? Yea, must such things as 
 these be the basis on which you build those 
 heavy censures- and condemnations you raise 
 against your brethren that cannot comply 
 without you, because you want the word? A 
 seeming import! But are these words of 
 faith? or do the Scriptures only help you to 
 seeming imports and me-hap-soes for your 
 practice? No, nor yet to them neither, for I 
 dare boldly aflirm it, and demand if you can 
 to prove that there is so much as a seeming 
 import in all the word of God that counte- 
 nanceth your shutting men better than our- 
 selves from the things and privileges of out 
 Father's house. 
 
 That to the Galatians saith not that Paul 
 knew them to be the sons of God by faith no 
 other way but by this part of their obedience; 
 but puts them upon concluding themselves the 
 sons of God if they were baptized into the 
 Lord Jesus, which could not (ordinarily) be 
 known but unto themselves alone, because be- 
 ing thus baptized respecteth a special act of 
 faith, which only God and him that hath and 
 acteth it can be privy to. It is one thing for 
 
DIFFERESVKS AliUlT BAPTISil Su t.iu i<> <"Mmimo.\. 
 
 Hti5 
 
 Dim that administereth to baptize in tin; imiiie 
 cf Jesus; another thing fur hiui tliat in the 
 *ubjeit by that to be baj>tizetl into Jtnua 
 Cliri.st. 15;iplizing into Christ is rallier the 
 act of the faith of him thai is baptizol than 
 hi.s t;oing into water and eoniing out again; 
 but tliat I'aul knew thist to be the Htato uf the 
 Galatians no other w. y but by their external 
 »ct^ of being ba|ttizeil witii water in \hh\\ wild 
 ajid unsound, and a nii.serabh< ini|K>rt indeed 
 
 Your eigltth argument is: 
 
 "If being baptized into ('hri^l be a putting 
 on of Clirist, iw Tuul expri>?t«i>«, then they 
 have not put on Christ, in that 8eniK> hu mOHnit, 
 that are not baptized; if this putting on of 
 Christ doth not respect the visibility of Chris- 
 tianity, ik^sign stiiuething else its itM signilica- 
 tioM ; great men's servants are known by their 
 m:ister's liveries, so are iJospel In-lievers by 
 tins livery of water baptism, that all that hrsl 
 trusted in Christ submitted unto, which i* in 
 itself a.s much an obligation to all Gospel obe- 
 dience UM circumcision watt to kee]> the whole 
 kw." 
 
 Anaurr. For a reply to the first part of this 
 argument go back to the answer of the 
 «9renth. 
 
 Now that none have put on Christ in Paul'A 
 sense, yea, in a saving, in the best mmiso, but 
 tliem that have, ah you would have them, gi>ne 
 int<» water, will lie hanl tor you to prove, yen, 
 is ungoilly for you to iissert. 
 
 Your comparing water baptism to a gentle- 
 man's livery, by which hib man i- Liiown i.. be 
 his, i» fantastical. 
 
 (.to you but ten dooni from >>m n- im n n.ive 
 knowl(*dge of you, and see how many uf the 
 world or Christians will know you by thiit 
 gtxMlly liver>' to Im.* i>ne that hath put on 
 Christ. What! known by water Imptium to 
 b« one that hath put on Christ, as a gentle- 
 man's man is known to b« his master's scr- 
 v-int by the gay gnrmont his r ..» him! 
 
 Away, fond man! you do ipn' I'-toxl: 
 
 " Ity this shall all men know tt..ii )uu are n 
 disciples, if you love one nn<>tl;. r ' 
 
 That baptism is in itself ' ' •{>c«k 
 
 propony, it is false, for set it iuid it 
 
 stands without the stamp of heaven upon it, 
 and without its signification also; and how, as 
 suvh, it shouM b«" oblit'inw I *•"«• not. 
 
 When 
 of and 111' 
 
 know not what. (.'irrunicis|f>n was lh«' 
 ing ordinance, but this you have dn.. . . 
 baptism. Further, circumcision tiien bound 
 
 56 
 
 nun to tlx 
 urv'«-d bv r 
 
 icjKx-. U uuid you tuui urge 
 *^ Would you have men t-. rr- 
 
 ceive It Willi such coUM-ieiiccsT Circuut< t. 
 in the tlcsh was a lyjw of circuiiicUiou m la* 
 heart, and not of water haplism. 
 
 Your ninth ui. . : 
 
 "If it were . . Jc in lb- ThriHalo- 
 
 that tin V lo.;.,« the ! t the 
 
 ii of Ju<lea, (1 ThrM. ii . a ap- 
 
 pear^ I'ollowed thii or.h-r of adding b«pli<4'«l 
 Uli. vers unto the Church, then ihi-y that 
 have found out another way of making thurrh 
 nieml>ent are not by that ru'> 
 but rather to be blamed : it « 
 since in corrupteil times, but 
 trom the beginning: the hr>i 
 the purest pattern." 
 
 Aitairrr. That the text aailh lh>.- .^.i^ a 
 Church of Judea I find not, 1 TboM. ii. 14. 
 And that the Thessalonians are roiiunendc*! 
 for refusini; to ha\e communion with tiu- ua- 
 bapti/t'd i. 
 pmvf it (•. 
 
 thing, .\gaiii, (iial tite con 
 Tlii>»s. ii. 14j do i ill. flv '.r at .; 
 
 being baptizeil. i tlta 
 
 churches of If"! mu'ii m .>.ii' t .ore ID 
 
 Christ JeMUs"in the example ol w.«i<r bap* 
 
 lism, it <|uite - • 
 
 runs thus : " 1 
 
 lowers of : , 
 
 are in Chi . i 
 
 like thing* of yuur uwn couii 
 
 they have of the Jews," Ac. 
 
 commends tliem, not lor that 
 
 tiiud with Mata-r, bu' 
 
 ground allb"'ii'li b.i, 
 
 them in ■' lite name ui ihi 
 
 Jeaus: "1 iig like thin..-^ ••; 
 
 own countrymen, aa they di-i 
 
 Will you not leave off to ahu<< ^ 
 
 Oud. and fi>rU'ar turning it out of 
 
 shame for entering into i' 
 
 1 'loubt. to ! 
 
 trm »<j II. 
 
 .11 I . . I . 
 
 .t.m ••_• i.,,*vi»tjt) *. I 
 
 1 : . , : the meaibcn al G»- 
 
 rinlh, Ualalia, C oloMa , Rome, uf li»«a> i^l 
 
B66 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Peter wrote to, were not baptized, then Paul's 
 argun;(-iit.s for the resurrection to them, or to 
 press tl.eni to holiness from that ground, 
 (liom. vi.; Col. ii.; 1 Cor. XV.,) was out of 
 doors and altogether needless; yea, it be- 
 speak, his ignorance, and throweth contempt 
 mil the Spirit's wisdom 
 
 "I 
 
 Heb. vi.; 1 Pet. 
 iii. 12) by which he wrote; if that must be 
 as-serted as a ground to provoke them to such 
 an end whicii had no being, and if all the 
 members of all those churches were baptized, 
 why should any plead for an exemption from 
 baptism for any such member now?" 
 
 Aii-nra: Suppose all, if all these churches 
 were baptized, what then? that answereth not 
 our question. We ask where you find it 
 written that those that are baptized should 
 keep men :us holy and as much beloved of the 
 Lord Jesus as themselves out of church com- 
 munion for want of light in water baptism? 
 
 Why we plead for their admission, though 
 they sec not yet that that is their duty, is be- 
 cause we are not forbidden, but commanded, 
 to receive them, because God and Christ hath 
 done it. Kom. xiv. 15. 
 
 Your eleventh argument is: 
 
 "If unbaptized persons must be received 
 into churches only because they are believers, 
 though they deny baptism, then why may not 
 others plead for the like privileges that are 
 negligent in any other Gospel ordinance of 
 worship, from the same ground of want of 
 light, let it be what it will? So, then, as the 
 consequence of this principle, churches may 
 be made up of visible sinners instead of visi- 
 ble saints." 
 
 AuKUir. I plead not for believers simply be- 
 cause they are believers, but for such believers 
 of whom we are persuaded by the word that 
 God hath received them. 
 
 2. There are some of the ordinances that, 
 DC tluy neglected, the being of a Church, as 
 to her visible Gospel constitution, is taken 
 quite away ; but baptism is none of them, it 
 being no diurch ordinance as such, nor any 
 part of faith, nor of that holiness of heart or 
 life that showeth me to the Church to be in- 
 deed a visible saint. The saint is a saint be- 
 fore, and may walk with God, and be faithful 
 with the saints and to his own light also, 
 though he never be baptized. Therefore to 
 plead for his admission makes no way at all 
 for the admission of the open profane, or to 
 receive, as you profess you do, persons unpre- 
 pared to the Lord's table and other solemn 
 appointments. P. 29. 
 
 Your twelfth argument is: 
 
 " Why should professors have more light m 
 breaking of bread than baptism, that this 
 must be so urged for their excuse? Hath 
 God been more sparing in making out his 
 mind in the one rather than the other? la 
 there more of precept or precedent for the 
 supper than baptism? Hath God been so 
 bountiful in making out himself about the 
 supper that few or none that own ordinances 
 scruple at it? And must baptism be such a 
 rock of offence to professors that few will in- 
 quire after it or submit to it? Hath not man's 
 wisdom interposed to darken this part of 
 God's counsel, by which professors seem will- 
 ingly led, though against so many plain com- 
 mands and examples, written as with a sun- 
 beam, that he that runs may read? And 
 must an advocate be entertained to plead for 
 so gross a piece of ignorance that the meanest 
 babes of the first Gospel times were never 
 guilty of?" 
 
 Answer. Many words to little purpose. 
 
 1. Must God be called to an account by 
 you why he giveth more light about the sup- 
 per than baptism? May he not show to or 
 conceal from this or any other of his ser- 
 vants which of his truths he pleaseth? Some 
 of the members of Jerusalem had a greater 
 truth than this kept from them, for aught 
 I know, as long as they lived, (Acts xi. 19,) 
 yet God was not called in question about it. 
 
 2. Breaking of bread, not baptism, being a 
 church ordinance, and that such also as must 
 be often reiterated, yea, it being an ordinance 
 so full of blessedness as likely to present union 
 and communion with Christ to all the mem- 
 bers that worthily eat thereof — I say, the 
 Lord's Supper being such that while the 
 members sit at that feast they show to each 
 other the death and blood of the Lord, as 
 they ought to do, till he comes, (1 Cor. x. 15, 
 16, 17; xi. 22, 23, 24, 25, 26,) the Church as 
 a Church is much more concerned in that 
 than in water baptism, both as to her faitli 
 and comfort, both as to her union and com* 
 munion. 
 
 3. Your supposition that very few professora 
 will seriously inquire after water baptism is 
 too rude. What! must all the children of God 
 that are not baptized for want of light be still 
 stigmatized with want of serious inquiry after 
 God's mind in it? 
 
 3. That I am an advocate, entertained to 
 plead for so gross a piece of ignorance as want 
 of light in baptism, is but like the rest of your 
 
DIFFERENCES ABOUT BAPTISM SO BAR TO COMMlWIoy. 
 
 867 
 
 jumbling. I plcail for coiiiiiiuiiinii with men 
 godly mill faitlit'ul; I pli-ud thut tluy may bo 
 received tliat Ciod huth !«hu\vf<l ut he huth re- 
 ceived and commanded we should receive 
 tlK-m. 
 
 Vour thirteenth argument i.n : 
 
 " If obedience must discover the truth of a 
 man'ii faith to other!), why mu-«t baptiAm Ih' 
 •hut out, as if it was no part of (.ioHpel ubedi- 
 dience? la there uo precept for thiH practice, 
 that it must be thus dettpised tut u mutter uf 
 little use? Or shall one of Christ's preciomt 
 commands be blotted out of a (.'liristiau's obe- 
 dience, to make way for a church fellowship 
 of man's devising?" 
 
 Aimwcr 1. Tliis is but round, rnund, the 
 same thin^; over uud over. That my nbiHiienco 
 to water is not a discovery of my faith to 
 others is evident ; from the body of the llible 
 we find iinthiii); that atlirms it. 
 
 And I will iiow add, tliat if a man cannot 
 show himself a Christian without water bap- 
 tism, '* he shall never show either tmiut ur 
 Biiiuer that he is a Cliristian by it." 
 
 2. Who they are that despise it I know not; 
 but that church membership may be without 
 it (seeing eten you yourself have cnnrludetl it 
 is no church ordinance, p. 40, n«»r tiie enterinj; 
 ortiinance, pp. 3, 4) staiideth botli with Scrip- 
 ture and reason, a-s mine ar)(umentit make 
 manifest. So tliat all your ar(;umentM prove 
 no more than this, " that you are mi we<ldeii to 
 your wordless notions that charity can have 
 no I lace with you." Have you all thia while 
 »o much as given me one small piece of a text 
 to prove it unlawful for the Church to receive 
 those whoiu she, by the word, percciveth the 
 Lord God and her Christ bath received? No; 
 and therefore you have luiid so much as 
 amountti to nothing. 
 
 Your last arguiiH-nt is: 
 
 "The bapti.>.m of John wa* *«> fjir honoured 
 and dignitietl that they that t to it 
 
 are said to justify CJod, and ' ■ did it 
 
 not are saitl to reject bin ct>uns«I a|nii"<«t them- 
 m'lvc!*; so that their receiving or r ■ • ■ - ''so 
 whole doctrine of CmmI hath Ha •! n 
 
 from this njn;;!." practice. A' 
 much to be H.tid of the bapti 
 Ie»s you will .H.iy it in inferior tu Jubn'a m i 
 worth and use?" 
 
 Aniteer 1. That our denomination of ) 
 Tievers, and of our receiving the d<H-trinc <.i 
 the I^ird Jesiw is not to b*» reckoned friiOi oqr ; 
 baptism is .% to our I 
 
 notion of it, •>n re- ' 
 
 ccived the doctrine of the Ouspid, and »u »\ium 
 it UM by their cunfe«iion of faith, they unlj 
 ought to bo bnpticetl. T)ii« might i»erve fat 
 an answer for all ; but — 
 
 '2. The baptinin of John wan " tlin Iwptiitni 
 of refK-ntunce l«>r the ri ■ ' «'f 
 
 which water wa« but an " • iMoii 
 
 .Mark i. 4. Now what i» liie (>uplii»m of rr- 
 |K-ntancu but an unfeigned acknowlclgmeui 
 that they were vinnent, and tottuud in need of 
 a Saviour, Jevus Chrinl. Tl ' ■i 
 
 baptism under this notion, th< i : I 
 
 not receive, *' I 
 that they were ^ 
 as other men, that they had m 
 ance ;" not but that they w . a 
 
 bnptizctl with water, might that have been 
 without an acknowledgment '.' ' *' ■ wrrw 
 sinners; wherefore, sccint; th< • <•.«! 
 
 respected rather tin- : 
 Christ th.TU the out\s 
 
 ye ought lUit, as you do by liim y<iur r< i i 
 ing, to make it rather, at least in the r< \ , ^ 
 tion of it, to terminate in the outward act uf 
 being baptized, but in unfeignetl and imuud 
 repentance and the receiving Jesu* ( 'hrinl by 
 faith. 
 
 Further. A d<*sir** to «»nbmit Ia J<»hn** ws!*>f 
 ba|itism, or of I 
 did not demon-- 
 ceiving of the whole doctrine of (iod, aa yuu 
 
 BUgg»1»t. 
 
 Why did John reject the riiariaeea that 
 wouhl bu^ I, and Piiul examine 
 
 them that ': A«»- xit J. -^ 
 
 If your 
 rather »a> , ' ' 
 
 tixtfd, and seeing you liave bi-en (>aptiZ4><i. vuu 
 neetl not to be que»lioned any further: '^•■>>' 
 nubmitling to John'* water to u* i* a aui 
 • ' ; yuu ii.ivi- 
 
 I • 
 
 iiut I liiy, w "^ 
 
 •nd Paul a*k t 
 
 ceivrd tlie Holy tth.wt? Ye«, it l« v 
 that a ixian may l»e deairou* o( water. :.. .. .i 
 man may Iw bapticeil, and neither onn lh« 
 
 unded therefore ihia jroor l«4 
 <o the rwt, tt|ion an utter mU- 
 
 ihtch 
 
 although Ihcy \k ii»i»e.l «.th it»ll, I miU 
 
868 
 
 BUNTAN'S COMPLETE WORKb, 
 
 if I can turn them into 
 
 with patience see 
 food. 
 Your first question is : 
 " I ask your own heart whether popularity 
 and applause of variety of professors be not 
 in the bottom of what you have said-that 
 hath been your snare to pervert the right ways 
 of the Lord, and lead others into a path 
 wherein we can find none of the footsteps of 
 the flock of the first ages?" 
 
 Answer. Sotting aside a retaliation like your 
 question, I say, and God knows I speak the 
 truth, I have contemplated to do what I have 
 done by a provocation of sixteen years long- 
 tempted, I say, by the brethren of your way, 
 who, whenever they saw their opportunity, 
 have made it their business to seek to rend us 
 in pieces; mine own self they have endeav- 
 oured to persuade to forsake the Church ; some 
 they have rent quite off from us, others they 
 have attempted and attempted to divide and 
 break off from us, but by the mercy of God 
 have hitherto prevented, 
 
 A more large account you may have in my 
 next, if you think good to demand it; but I 
 thank God that I have written what I have 
 written. 
 
 Question 2 "Have you dealt brotherly or 
 like a Christian to throw so much dirt upon 
 your brethren, in print, in the face of the 
 world, when you had opportunity to converse 
 with them of reputation amongst us before 
 printing, being allowed the liberty by them at 
 the same time for you to speak among them?" 
 Anm'er. I have thrown no dirt upon them, 
 nor laid anything to their charge, if their 
 practice be warrantable by the w'ord ; but you 
 have not been offended at the dirt yourselves 
 have thrown at all the godly in the land that 
 arc not of your persuasion, in counting them 
 unfit to be communicated with or to be accom- 
 panied with in the house of God. This dirt 
 you never complained of, nor would, I doubt, 
 to this day, might you be still let alone to 
 throw it. As to my book, it was printed be- 
 fore I spake with any of you or knew whether 
 1 might be accepted of you. As to them of 
 reputation among you, I know others not one 
 little inferior to them, and have my liberty to 
 consult with whom I like best. 
 
 Question 3. " Doth your carriage answer the 
 law of love or civility, when the brethren used 
 means to send for you for a conference, and 
 their letter wa.s received by you, that you 
 should go out again from the city, after know- 
 ledge of their desires and not vouchsafe a 
 
 meeting with them, >vhen the glory of God 
 and the vindication of so many churches is 
 concerned?" 
 
 Answer. The reason why I came not amongst 
 you was, partly because I consulted mine own 
 weakness, and counted not myself (being a 
 dull-headed man) able to engage so many ol 
 the chief of you as I w^as then informed in- 
 tended to meet me ; I also feared, in personal 
 disputes, heats and bitter contentions might 
 arise, a thing my sj^irit hath no pleasure in. 
 I feared also that both myself and words would 
 be misrepresented, and that not without cause ; 
 for if they that answer a book wall alter and 
 screw arguments out of their jjlaces, and make 
 my sentences stand in their own words, not 
 mine — when (I say) my words are in a book to 
 be seen, what would you have done, had I in 
 the least, either in matter or manner, though 
 but seemingly, miscarried among you ? 
 
 As for the many churches which you say are 
 concerned, as also the glory of God, I doubt 
 not to say they are only your wordless ojiinions 
 that are concerned ; the glory of God is vindi- 
 cated : " We receive him that God hath re- 
 ceived, and that to the glory of God." Rom 
 XV. 16. 
 
 Question 4. " Is it not the spirit of Diotre- 
 plies of old in you, who loved to have the pre- 
 eminence, that you are so bold to keep out all 
 the brethren that are not of your mind in this 
 matter from "having any entertainment in the 
 churches or meetings to which you belong, 
 though you yourself have not been denied the 
 like liberty among them that are contrary- 
 minded to you ? Is this the way of your re- 
 taliation? Or are you afraid lest the truth 
 should invade your quarters ?" 
 
 Answer. I can say I would not have the 
 spirit you talk of; what I have of it, God take 
 it from me. But what was the spirit of Dio- 
 trephes? Why, not to receive the brethren 
 into the Church and to forbid them that would. 
 3 John 9, 10. This do not I ; I am I'or com- 
 munion with saints because they are saints ; I 
 shut none of the brethren out of the churches, 
 nor forbid them that would receive them. I 
 say again, show me the man that is a visible 
 believer and that walketh with God, and though 
 he differ with me about baptism, the doors of 
 the Church stand open for him, and all our 
 heaven-born privileges, he shall be admitted 
 to them. But how came Diotrephes so lately 
 into our parts? Where was he in those days- 
 that our brethren of the baptized way would 
 neither receive into the Church nor pray witl; 
 
niFFKREyCKS ABOUT BAPTISM SO BAR TO COMMIWIOS. 
 
 men as go h1 jw theraaelvcn, beoau-s* tht«y were 
 not bajitizoil, but would either, like C^uakent, 
 Btand with their hat.s ou their heml* or eL»« 
 withdraw till we luul done? 
 
 As Ui our uot sullVring lhos«e you plead for to 
 preach iu our iuseniblie!«, tho retuiou in becauM) 
 we cannot yet prevail with them to rciK-nl of 
 their church-rending principle*. Ajj to the re- 
 taliation, mind the hand of God and remeuiber 
 Adonibezek. Jutlj^c- i. 7. 
 
 Let the truth come into our cjuartent and wel- 
 come, but sowers of discord, lurause the Lord 
 hates it, we also ourselves will avoid them. 
 
 Quenlion 5. " Is there no contempt cjwt uihui 
 the brethren who desire<l your satisfaction, that 
 at the same tinie when you had opportunity to 
 speak to them, instead of that you committr<l 
 tho letters to others by way of rellection upon 
 them?" 
 
 Awuvr. It is no contempt at lUl to consult 
 men more wise and Judicious than him tluit 
 wrote or myself either. Hut why not consult 
 with others? Is wisdom to die with you? Or 
 do you count all that yourselves have no hand 
 in doiu' to your disparajjement ? 
 
 l^urftiim G, " Dill not your presumption 
 prootpt you to provoke them to printing iu 
 your letter to them, when they desired to bo 
 found in no such practice, le^tt the enemies of 
 truth should take . i»y it?" 
 
 Answer. What ] . .u to print will be 
 
 best known at the iia,\ oi judgment — whether 
 you fear of losing your wordles-vopiuion or my 
 plain answer to your letter. The wonLi in my 
 letter are, " As for my book, never defer \\n 
 answer till you si>eak with me, for I strive not 
 for masterj', but truth." Though you tlitl not 
 desire to write, yet with ii" th«re was continual 
 lalxjur to rend us t . id to prevent that 
 
 which Wits in my i. .written. And let 
 
 who will take advantage, so tho truth of God 
 and tlic edification of my brother be promoted. 
 Qufstion 7. " Whether your principle and 
 practice is not etpially . I. .^ well on 
 
 us — viz., EjMs<<)p;il,, I'i i Ind»>- 
 
 pi'udents — who are al.io ul uur 
 practice, though tlu-y differ with i; 
 subject of baptism? Do you delight to have 
 your hand against every man?" 
 
 Aiuic^r. I own water bapti.tm to he God'a 
 ordinance, but I niake no idol of iu Where 
 you call now the Kpincopnl to sitlo with you, 
 and also tlio Tresbyterian, Ac., you will not 
 find thorn eiu-^ily persuaded to conclude with 
 you against me. They are against yuur man- 
 ner of dipping, at well aa the •ubject of water 
 
 baptiiiuj; neither do you, for all you n.iu.r 
 them, agree tugellior in all but tho - 
 I>o you allow their tpriukling? U. ,,.„ 
 allow their aiguing with the crow? Why 
 then have you »o -• ■' ' ,., 
 
 over, condemned tl. .• 
 
 I «•» •>"' , \. .,, 
 
 »busivo . , V ' JM 
 
 a;;ainnt luv , but i am lor union, concord, and 
 coiiimuiiion of Mint! mit K-tint* ai..| i,.r th.^i 
 cause 1 wrote my book. 
 
 To conclude : 
 
 I. In all I have said I put a difference be* 
 twei'U my brethren of • ^ ,y , ] 
 
 know some are more m<' . 
 
 -'. When I pUrtd for tiic untjupiur<t. 1 
 chietly intend those that are not mj baplii^d 
 as my brethren judge right, according to the 
 first pattern. 
 
 3. If any Hhall count my pa|)eni worth th« 
 scribbling against, let him d«al with mine 
 arguments and things immi-dialely drfM-nd- 
 ing U|H)n them, antl not conclude he hath 
 confuted a book when he li.illi -.uIv i|uar- 
 relied at words. 
 
 4. I have done when I hav« i^.w yy, dtAt 1 
 strive not for mastery nor to show mysrlf aio- 
 gular, but, if it might be, for union an i 
 munion among th<> e"')ly. And <-.iunt : 
 
 as an enemy l> truth. 
 
 5. And nov\ ■>, I coiu- 
 mend you to (tod, who can |uirdon your sin, 
 and give you more grace and an inheritance 
 among tiiem that are sanctified by faith io 
 Jesus Christ. Amen. 
 
 HHRKFOLIjOWCTII MU. IIKNUY Jl - - 
 JrixJMKNT Ul'ON TIIK SAMK AUut- 
 .MKNT. 
 
 SkieA at art wtai in (hf /ailK nteitt yom, Jc— 
 Rom. xir. 1. 
 
 Wiif:Hj:ii "Mimo •n|>jw.««« 0\r rrr^Jrinp th'r» 
 
 but not a receiving of such as were weak ioto 
 the Church ; 
 
 For answer unto which, roi.' 
 
 T 1 tho text are two mtugi to b« to- 
 
 tinit. W >r faith tbb ifl Ibai 
 
 muAt not i K- 
 
 Secondly, lly whom and to what b« that ia 
 weak in the faith i» • '- -irwL 
 
870 
 
 BUNYAS'S COMPLETE WORKS. 
 
 To the first, What weakness of faitli this is 
 that must not hinder receiving— whether was 
 it weakness in the graces of faith or in the 
 doctrine of faith? It is conceived the first 
 19 included, but the second principally in- 
 tended. 
 
 First. That some of the Lord's people are 
 weak in the graces of faith will be confessed 
 by all, and that the Lord would have his 
 lambs fed as well as his sheep, and his chil- 
 dren as well as grown men, and that he hath 
 given the right to Gospel privileges not to de- 
 grees of grace, but to the truth. " Him that 
 is weak in the faith receive you," or unto 
 you, as some good translations read it. Rom. 
 xiv. 1. 
 
 Secondly. It is supposed this command of 
 receiving him that is weak in the faith doth 
 principally intend he that is weak in the doc- 
 trine of faith, and that not so much in the 
 doctrine of justification as in Gospel institu- 
 tions, as doth appear by the second and sixth 
 verses, which show that it was in matters of 
 practice, wherein some were weak and at 
 which others were offended; notwithstanding 
 the glorious Lord, who bears all Israel upon 
 his heart, receives (verse 3) and commandeth, 
 " Him that is weak in the faith receive you," 
 or unto you. 
 
 Therefore, here we are to inquire of the 
 receiving in the text, "by whom and to 
 what" lie that is weak in the faith should 
 be received? 
 
 In which inquiry there are two parts : 
 
 First. By whom ? 
 
 Secondly. To what? 
 
 To the first. The text makes answer, " Him 
 that is weak in the faith receive you," or 
 unto you ; which must be the Church at 
 Rome, to whom the epistle was writ, as also 
 to all the beloved of God, called to be saints. 
 Rom. i. 7. And as to them, so unto all 
 churches and saints beloved and called through- 
 out the world. 
 
 Ndte, that epistles are as well to direct how 
 churches are to carry things towards saints 
 without as to saints within, and also towards all 
 men, so as to give no ofience to Jew or Gen- 
 tile, nor to the Church of God. 
 
 The second part of the inquiry is. To what 
 he that is weak in the foith is to be received? 
 Whether only unto mutual affection, as some 
 affirm, as if he were in church fellowship 
 before that were weak in the faith? Or 
 whether the text doth as well, if not rather, 
 intend the receiving such as were and are 
 
 weak in the faith not j>nly unto mutua affeo 
 tion if in the Church but unto church .ellow- 
 ship also if they were out. For clearing of 
 which consider to whom the epistle was writ- 
 ten. Rom. i. 7. Not only to the Church there, 
 but unto all that were beloved of God and 
 called to be saints in all ages. And as at 
 Rome it is like there then were, and in other 
 places now are, saints weak in the faith, both 
 in and out of church fellowship, so it is prob- 
 able there then were, and elsewhere now are, 
 those that will cast such out of their mutual 
 affection. And if they will cast such out of 
 their mutual affection that are within, no 
 doubt they will keep out of their church fel- 
 lowship those that are without. 
 
 Argument L Whereas the Lord's care ex- 
 tends to all his, and if it were a good argu- 
 ment in the third verse for them to receive 
 those within because God hath received them, 
 it would be as good an argument to receive in 
 those without, for God hath received them 
 also ; unless it could be proved that all that 
 were and are weak in the faith were and are 
 in church fellowship, which is not likely, for 
 if they would cast such out of their affection 
 that are within, they would, upon the same 
 account, keep them out of church fellowship 
 that were without. Therefore, as it is a duty 
 to receive those within unto mutual affection, 
 so it is no less a duty, by the text, to receive 
 such weak ones as are without into church 
 fellowship. 
 
 Argument 2 is urged from the words them- 
 selves, which are, " Receive him that is weak 
 in the faith," wherein the Lord puts no lim- 
 itation in this text or in any other ; and who is 
 he then that can restrain it, unless he will 
 limit the Holy One of Israel ? And how would 
 such an interpretation foolishly charge the 
 Lord, as if he took care only of those within, 
 but not like care of those without ; whereas he 
 commandeth them to receive them, and useth 
 this motive, he had received them; and he re- 
 ceiveth those that are weak in the faith, if 
 without as well as those within. 
 
 From the example, viz., that God had re- 
 ceived them ; whereas had he been of the 
 Church, they would have been persuaded of 
 that before the motive was urged, for no true 
 Church of Christ's would take in or keep in 
 any whom they judged the Lord had not re- 
 ceived ; but those weak ones were such as they 
 questioned whether the Lord had received 
 them, else the text had not been an answer 
 sufficient for their receiving them. There 
 
DIFFERESCf:S ABOUT BAPTISM SO BAH TO VoiSMUSlOS. 
 
 871 
 
 mi;;!it have been objected, They hold up Jew- 
 ish observations of tueatit and day*, which by 
 the death of Christ were abolished, and so did 
 deny some of the etlecLs of his deatli ; yet the 
 Lord, who wiw |>rinei|>ully wroii«;.«l, could piLta 
 this by, and coniniandetii othtT't t<> tik-ivo 
 them also. And if it be a ^imkI ar>;umeiit to 
 receive such as are weak in anything whom 
 the Lord hath received, then there am be no 
 good argument to reject for anything for wliich 
 the Lord will not rejei-t them; for else the 
 command in the first verse aii<l this example 
 in the third verse were inHutlieicnl without 
 Home other ar^j^iiments, unto the Church, be- 
 sides his command and example. 
 
 Some object, " Iteceive ye one another, u 
 Christ hntli received tis unto the glory of G<k1," 
 and from thence supposing they were all in , 
 church fellowsliip before, whereas the text , 
 Knith not so; for if you consider the 8th and 
 9th verse's, you may see he speaks unto Jews 
 and Gentiles in general, that if the Jews had i 
 tiio receiving, they should receive CJenlilea, 
 and if the tJentiles had the receiving, they ' 
 Hhould receive Jews; for had they not been on j 
 both sides commamled, the Jews might have , 
 said to the (ientili-s. You are commanded to , 
 receive us, but we are not commandeil to re- , 
 ceive you ; and if the weak had the receiving, 
 they should receive the strong, and if the 
 strong had the receiving, they should uot keep | 
 out the weak; and the text is reinf<»rei>«l with ' 
 the example of the Sin's n-cciving u.s unto ; 
 the glory of liml, that as he receiveth Jews \ 
 and poor Gentiles, weak and strong, in church j 
 fellowship or out of church fellowship, no 
 should they, to the glory of God. And m the 
 Lord Jesus receiveil some, though they held 
 8<nne things n>ore than were couimandetl and 
 some things less than wen* ci»mmand«-«l, and 
 as thcKte that were weak and in church fellow- 
 •hip, so those that were weak and out of church 
 fellowship, and that not only into mutual af- 
 fection, but unto fellowship with hinuclf; 
 uid HO .-liould they not only r 
 H« *Mre wr.ik witliiu into mutu 
 but such as were wi' 
 *treclioe and '.o church !• 
 
 weak ones as were without had Uvn excluiliti 
 by the text. ()\\ how is the heart of (.»o»l the 
 Father and the J5on set UjHin this, to have hb 
 children in his house and in one another'a 
 hearts as they are in his, and arv l>ornc u|>«o 
 the shoulders an<l breasts of his S>n, their 
 High Triest ! And as if all this will mH do it, 
 but the devil will divide them still. who*e work 
 
 it pro|>vrly is; "But the God of peare will 
 
 come in shortly, and bruise Satan under tiicir 
 
 feet," as in Rom. xvi. :^). And the> 
 
 to be in one hi.ti**- when tl».-v «r«' in 
 
 heart ; in 
 
 6 : " Now • 
 
 grant that we be likc*uiinde«l one tuwanU 
 
 another, to Christ Jntu*/' 
 
 I shall endeavour the answering of suine ob- 
 jections, and leave it unt' ii. 
 
 OhjWtiou, Home it»v, r ;< 
 
 ceiving was but in (■ 
 
 Answrr. That eni i ii|{ U|Min a 
 
 civil account are things intiiilereni u trti< i-ui 
 not when done U|M»n the u.i.tint ..i «»..r ip. 
 a» keeping of da)** and ■■> 
 
 obser%'ations about nietttj*. miK n i>v ti,< 
 of Christ are taken nwuy; and it is nut 
 to \h< imaginrd the name Church at K ...r 
 lookeil so Upon them as iiiditlereii*. n"f >■ .tt 
 the Lord doth. That it were all a 
 to hold Up Jewish observations or t>' 
 or no days, right days or wrong day*, a« 
 ferent things, which is a great mi»lake, a 
 leH.s than to make (iiMl'N grace little in r 
 ing such ; for if it were but in thii. 
 they had not sinneil, it were no ^t 
 for the I>»nl to receive, ai. 
 as gmnl an argument or i^ 
 to say the things were indiflerent a« to aay the 
 I>»rd had r»HX'ived them. 
 
 Whereas the text is to m'I out the riches of 
 grate to the vi'jmm-Is of n. "'• 
 
 That as at first he did ff 
 them, so when they ■ 
 things, yea, alniul h . 
 
 he be most injiiretl thereby, yet he is I. 
 
 parsing it by, ami |)rniuading othera to 
 
 tike: that a< the goo^i Sanianlau did in iJie 
 
 Old I 
 
 the N 
 
 pastor and |>o>j 
 
 |K>uni in oil, ai. : 
 
 calla fur receiving and setting it upon liu ao 
 
 rotint. 
 
 ObieetioH. "That liila bearing with ami ne- 
 
 of any New Tral^ni 
 
 Amtwtr. Where IIm 1 i ■•- 
 
 mm should be wary how they do il, r«.r tJi^ 
 „,„.. ' Wf..rr lh#y 
 
 ,T,n ""*'*^^!^ 
 
 Lortl look lilts wcv**»«>u lioiu thcif diStnmm 
 
872 
 
 EUX VAN'S COMPLETE WORKS. 
 
 about meats and davs to give this command, 
 vet the command is not limited there, no more 
 'than in Matt. xii. 1, 2, 3, 4, 5, 6, 7. That when 
 thev made use of his good law rigorously in 
 the" letter, he presently published an act of 
 grace in the 7th verse, and tells them, "Had 
 they known what this meaneth, I will have 
 mercv and not sacrifice, they would not have 
 condemned the guiltless;" as also in Matt. ix. 
 13 : " Go learn what this meaneth : I will have 
 mercy and not sacrifice," which is not to be 
 limited unto what was the present occasion of 
 publisliiiig the command, but observed as a 
 general rule upon all occasions wherein mercy 
 and saerifice come in competition, to show 
 the Lord will ratlier have a duty omitted that 
 is due to him than mercy to his creatures 
 omitted by them. So in the text, when some 
 would not receive such as were weak in the 
 faith as to matters of practice, the Lord was 
 pleased to publish this act of grace: "Him 
 that is weak in the foith receive you, but not 
 to doubtfid disputation." Now unless it be 
 proved that no saint can be weak in the faith 
 in anything but meats and days or in some Old 
 Testiimcnt observations, and that he ought not 
 to be judged a saint that is weak in the faith 
 as it relates to Gospel institutions in matters 
 of practice, you cannot limit the text, and you 
 must also prove his weakness such as that the 
 Lord will not receive him, else the command 
 in the first verse, and the reason or motive in 
 the third verse, will both be in force upon you 
 — viz., " Him that is weak in the faith receive 
 you, (or unto you,) for God hath received 
 him." 
 
 Objection. But some may object from 1 Cor. 
 xii. KJ, "For by one Spirit are we all bap- 
 tized into one body, whether we be Jews or 
 Gentiles." Some there are that affirm this to 
 be meant of water baptism, and that particular 
 churches are formed thereby, and all persons 
 are to be admitted and joined unto such 
 churches by water baptism. 
 
 Amwrr. That the baptism intended in the 
 text is the Sjiirit's baptism, and not water bap- 
 tism, and that the body the text intends is not 
 priucijtally the Church of Corinth, but all be- 
 lievers, both Jews and Gentiles, being baptized 
 into one mystical body, as in Eph. iv. 4: 
 " There is one body and one Spirit," wherein 
 there is set out the uniter and the united; 
 therefore in the third verse they are exhorted 
 to keep the unity of the Spirit in the bond of 
 [>eace, The united are all the faithful in one 
 body Into whom ? In the fifth verse, in one 
 
 Lord Jesus Christ. By what? One faith, 
 one baptism ; which cannot be meant of water 
 baptism, for water baptism doth not unite all 
 this body, for some of them never had water 
 baptism, and are yet of this body and by the 
 Spirit gathered into one Lord Jesus Christ, 
 (Eph. i. 10,) both which are in heaven and in 
 earth, Jew and Gentile, (Eph. ii. 16,) that he 
 might reconcile both unto God in one body by 
 his cross ; the instrument you have in ver. 18, 
 " by one Spirit." That the Gentiles should be 
 fellow-heirs of the same body, (ver. 15,) " of 
 whom the whole family in heaven and earth 
 is named." And the reason of their keeping the 
 unity of the Spirit in Eph. iv. 3 is laid down 
 in verses 4, 5, being one body, one Spirit, 
 having one hope, one Lord, one faith, one bap- 
 tism, whether they were Jews or Gentiles, such 
 as were in heaven or in earth ; which cannot 
 be meant of Avater baptism, for in that sense 
 they had not all one baptism, nor admitted and 
 united thereby: "For by one Spirit we are all 
 baptized into one body, whether Jews or Gen- 
 tiles, whether we be bond or free, we having 
 been all made to drink into one Spirit ; " which 
 cannot be meant of water baptism, in regard 
 all the body of Christ, Jews and Gentiles, bond 
 and free, partook not thereof. 
 
 Objection. " But Eph. iv. 5 saith. There is 
 but ' one baptism,' and by what hath been 
 said, if granted, water baptism will be ex- 
 cluded, or else there is more baptisms than 
 one." 
 
 Ansv:er. It followeth not that because the 
 Spirit will have no co-rival, that therefore 
 other things may not be in their places ; that 
 because the Spirit of God taketh the pre-emi- 
 nence, therefore other things may not be sub- 
 servient. The apostle tells them, "That the 
 anointing which they had received of him 
 abideth in them ; and you need not (saith he) 
 that any man teach you, but as the same 
 anointing teacheth you all things." By this 
 some may think John excludes the ministry; 
 no such matter, though the Holy Ghost hath 
 confirmed and instructed them so in the truth 
 of the Gospel as that they were furnished 
 against seducers in ver. 26, yet you see John 
 goes on still teaching them in many things as 
 also in Eph. iv. 11, 12, 13; he gave some 
 apostles, some evangelists, some pastors, and 
 teachers, (ver. 12,) for the perfecting of the 
 saints, for the work of the ministry, for the edi- 
 fying of the body of Christ; verse ]3: "Till 
 we all come in the unity of the faith, and of 
 the knowledge of the Sou of God, unto a per- 
 
DIFFEllESCtlS ABUVT llAVTISXt Su HAH TU COM^fy 
 
 S73 
 
 feet man, unto the measure of the ittature of 
 •iie fulness of Christ." So in the Spirit'it Ua|»- 
 tisin, thouj^'h it have the iiro-ouiinfu. 
 •ppropriatfth some thinp«as peculiar '. 
 it iloth not thereby destroy tin- uho an>l cinl .il 
 water bapti>*n>, or any other onlinance in itM 
 plaee ; for water bapti'^iu is n means to inerease 
 grace, anil in it and by it sanctiflcation i« for- 
 warded and remission of sins more cleared and 
 witnos.'<e<l ; yet the piving graei«s and rejjeiuTat- 
 ing and renewing is tiie Holy Spirit's p«-«-u- 
 liar. Consider Tit. iii. 5: "My th«' wa^liing 
 of regeneration and tlie n-ni-wing of tlu- llolv 
 Ghost," baptism being the outward sign of the 
 inward graces wrought by the Spirit, a repre- 
 sentation or figure, as in 1 Pet. iii. 21: "The 
 like figure whereunt«) baptism doth now also 
 save us, n<U the putting away of the filth of 
 the flesh, but the answer of a gfxnl conscience 
 towards Citwl, by the resurrection of Jesus 
 Clirist," not excUuling water ba|ttisni, but 
 sliowing that the spiritual part is chiefly to be 
 looked at; though such as slight water bap- 
 tism, as the riiarisees and lawyers did, (Luke 
 Tii. 30,) reject the counsel of (i«h1 against 
 themselves, not In-ing baptize<l ; atid such as 
 would set water baptism in the Spirit's place 
 exalt a duty again»t the deity an«l dignity «tf 
 tlie Spirit, and do give the glorj- due unto hiui, 
 &8 G»k1 ble!*seii for ever, unto a duty. 
 
 By which mistake of setting up water bap- 
 tism in the Spirit's place, and assigning it a 
 work which wils never ap|>oint<il unto it, of 
 forming the bmiy of Christ, either in general, 
 (as in 1 Cor. xii. 13; Kph. iv. 5,) or as to \mv- 
 ticular churches of Christ, we may see the 
 fruit, that instead of lM>Hig the means of unit- 
 ing as the Spirit doth, that it hath not only 
 rent his seamlej« coat, but divided his )>ody, 
 which he hatli pur 
 and opposed that > i 
 
 and Spirit in uniting i>«>or saints, thereby pull- I 
 Ing in pie<*es what the Spirit hnth put together. 
 "Him that is weak in the faith receive you, | 
 for Go4l hath receive*! him;" l)cing such 
 the Spirit had bapti/.e<l and admilt«<ii »f ' 
 body of Christ, he would have his . 
 receive thrni also; whose baptism is • 
 baptism, and so is callrti the one I 
 Therefore consider whether such a , 
 hath a command or an example that 
 must be joinM into chut' ' 
 water baptism; for John \>.. 
 he did not b.xpti/'" some int« <»i.. 
 ■ome into an'>th>r, nor all into on ' 
 the Church of Rome doth;) mod into what I 
 
 Church did Philip 1 ■ 
 a|M*^tle the jailer . 
 
 ri, .-r lut 
 And all 
 
 1 
 
 iililKnlioii .' Ail which '. Ira 
 
 tion. I might li.i\. luunoU .» - 
 
 encicM, if not i. that would (• .1 w 
 
 the awertion ; r the mUtakm of ihf 
 
 baptizem on t! act. who it not mi»« 
 
 taken in any : ■ n 
 
 creep ill Uf!!^^ V 
 
 him : 
 
 chur. o 
 
 ci>nverte<l ami willing to be haptunl, but 
 there Iwing no Chun-h to W »■■•-} into, 
 how shall such a churt*h At 1 ho 
 
 first must 1h' l. . ' ,- 
 
 rest into him .i .1 
 
 still for want of u ( iatct h. 
 
 OhjerHon. " But (tod is a (J«mJ of onlcr, and 
 hath ordaiiunl order in all the rhurrhr* of 
 Christ; and for to receive one that holds the 
 baptism he had in his infancy, there b no 
 command nor ' :itd by the same 
 
 rule children \\ in to be charrh 
 
 inembem," 
 
 Anncrr. That God is a Oo<I of order, and 
 hath ordained onlers in all the churvhn of 
 Christ, is true, and that this is one of tltr or- 
 der*, to receive him that is weak in the faith, 
 is as true. Andth-^ • •• • ,f 
 
 command in on mat, ,.1 
 
 a command t<> >i that is weak in the 
 
 faith, without :>; and it U like this 
 
 might not be a douU in thoee day*, and to 
 not spoken of i .\.\r. 
 
 But thn I>n ; » rrm#«dv for all lim«« 
 
 U|>on the accrmnt •>! 
 ing and doing all ti....^ .. 
 order; and that must be |>e 
 . any thin.- 
 
 and •• 
 
 -I many t 
 
 'iI>on know- 
 
 ••• file and 
 
 f-r to 
 
 a* to 
 J 
 
 been to long 10 the wii<ien:'-<< x'.. i la 
 
87-1 
 
 BUNYAN'S COMPLETE WORKS. 
 
 captivity, and not that his people should be 
 driven away in the dark day, though they are 
 sick and w'eak. And that it should be sup- 
 posed sueii ti-nderness would bring in children 
 in age to be churoli members, yea, and wel- 
 come, if anybody could prove them in the 
 faith, thougii never so weak ; for the text is, 
 "Him tliat is weak in the faith receive you;" 
 it is not he, and his wife, and children, unless 
 it can be proved they are in the faith. 
 
 ObjecUon. " By this some ordinances may be 
 ioet or omitted; and is it to be supposed the 
 Lord would suffer any of his ordinances to be 
 lost or omitted in the Old or New Testament, 
 or the right use of them, and yet own such 
 for true churches? and what reason can there 
 be for it?" 
 
 Amwer. The Lord hath suffered some ordi- 
 nances to be omitted and lost in the Old Tes- 
 tament, and yet owned the Church. Though 
 circumcision were omitted in the wilderness, 
 yet he owned them to be his Church, and 
 many of the ordinances were lost in the cap- 
 tivity. See Ainsworth upon Ex. xxviii. 30, 
 &.C., whidi showed what the high priest was 
 to put on, and were not to be omitted upon 
 pain of death, as the Urim and Thummim; 
 yet being lost, and several other ordinances, 
 the ark, with the mercy-seat and cherubims, 
 the fire from heaven, the majesty and divine 
 presence, &c., yet he owns the second temple, 
 though short of the first, and filled it with his 
 glory, and honoured it with his Son being a 
 member and a minister therein: "The Lord 
 whom you seek will suddenly come to his tem- 
 ple." So in the New Testament, since their 
 wilderness condition and great and long cap- 
 tivity, there is some darkness and doubts and 
 waut of light in the best of the Lord's people 
 in many of his ordinances, and that for several 
 ages ; and yet liow hath the Lord owned them 
 for his cliurciies, wherein he is to have "glory 
 and praise' throughout all ages!" And so 
 should we own them, unless we will condemn 
 the generation of the just. It must be con- 
 fowcd tiiat if exact practice be required and 
 clearness in Gospel institutions before commu- 
 nion, who dare be so bold as to say his hands 
 are clean, and that he hath done all the Lord's 
 commands as to institutions in his worship? 
 and must not confess the change of times doth 
 necessitate some variation, if not alteration, 
 eitiier in the matter or manner of things ac- 
 cording to primitive practice? yet owned for 
 true churches and received as visible saints, 
 though ignorant either wholly or in great 
 
 measure in laying on of hand-;, singing, wash- 
 ing of feet, and anointing with oil, in the gifts 
 of the Spirit, which is the Urim and Thum- 
 mim of the Gospel? And it cannot be proved 
 that the churches were so ignorant in the 
 primitive times, nor yet that such were re- 
 ceived into fellowship; yet now herein it is 
 thought meet there should be bearing, and why 
 not in baptism, especially in such as own it 
 for an ordinance, though in some things miss 
 it, and do yet show their love unto it and unto 
 the Lord, and unto his law therein, that tbey 
 could be willing to die for it rather than to 
 deny it, and to be baptized in their blood; 
 which showeth they hold it in conscience their 
 duty, while they have further light from above, 
 and are willing to hear and obey as far as they 
 know, though weak in thf faith as to clearness 
 in Gospel institutions; surely the text is on 
 their side, or else it will exclude all the former: 
 " Him that is weak in the faith receive you, 
 but not to doubtful disputation." Let every 
 man be fully persuaded in his own mind, and 
 such the Lord hath received. 
 
 As to the query, " What reason is there why 
 the Lord should suffer any of his ordinances 
 to be lost?" 
 
 Answer. If there were no reason to be shown 
 it should teach us silence, for he doth nothing 
 without the highest reason ; and there doth 
 appear some reason in the Old Testament why 
 those ordinances of Urim and Thummim, &c., 
 wei'e suffered to be lost in the captivity, that 
 they might long and look for the Lord Jesus, 
 the Priest that was to stand up with Urim and 
 Thummim, which the Lord by this puts them 
 upon the hoping for, and to be in expectation 
 of so great a mercy, which was the promise of 
 the Old Testament, and all the churches' losses 
 in the New Testament. By all the dark night 
 of ignorance she hath been in, and long cap- 
 tivity she hath been under in her wandering 
 wilderness state, therein she hath rather been 
 fed with manna from heaven than by men 
 upon earth ; and after all her crosses and losses 
 the Lord lets light break in by degrees and 
 deliverance by little and little; "and she is 
 coming out of the wilderness leaning upon her 
 Beloved ; and the Lord hath given the valley 
 of Achor for a door of hope," that ere long she 
 may receive the promise of the Gospel richly by 
 the Spirit, to be poured upon us from on high, 
 " and the wilderness be a fruitful field, and the 
 fruitful field become a forest, and then the 
 Lord will take away the covering cast over all 
 people and the veil that is spread over all na» 
 
DIFFERENCES ABOUT BAPTISM SO BAH To COMMlMoy. 
 
 875 
 
 lions; fnr tlie earth rthull be filli-.! with the 
 knowledge of the Lordoi^ the wutcnt covor the 
 Bea. Then Ephraiiu Hhuil not envy Juilnh, 
 nnd Judah shall not vex Ephmim." Thiu 
 will thy God of peace bruise Satan umli-r fiwit 
 shortly ; and one reanon why the Lord n»av 
 tutVvr all the darkness and ditriTi-noes that 
 have been, and yet are, is, that we iniyht long 
 and \(H>k for this bless^'d promise of the UoApel, 
 tlie [MHirinjis out of the Spirit. 
 
 Objrcdon. "Hut many authors dojudce thnt 
 the weak and stronj; were all in rhureli fidlow- 
 •liip before, and that the receiving was but 
 into mutual atrection." 
 
 Attfirf-r. It oU!»lit to Ik* seriounly wei^^hed 
 how any differ from so many worthy author* 
 is confi'^ed, to whom the world is so mucli 
 beholden f«»r their help in many things; but 
 it would be of dangerous consetjuence to take 
 all for gninted they say, and unlike the n«il>le 
 Ik'reans. Though they hail some infallible 
 teachers, yet they look not their wonN or doc- 
 trim's upon trust; and there may Im? more 
 ground to question expositors on this text, in 
 regard their principles necessitate them to 
 judge that the sense ; for if it be in their judg- 
 ments a duty to compel all to come in, and to 
 receive all and tluir childri-n, they must needs 
 judge by that text tlu-y were all t»f the Church 
 an<l in fellowship before their scrupling meatit 
 and days, because that is an act of grown |>cr- 
 sons at yeant of discretion, and therefore the 
 receiving is judi:<'d by them to W only into 
 mutual alf- '^ti'in, for it is imposnible for th«Mn 
 to hold their opinion and judge 
 the text; for in baptism they ju .ts 
 
 rhould Im; n ceivetl into church fellowship, and 
 then scrupling meat.s and dayit must nciiU t>c 
 aAer joining. Their judgments might nit well 
 bo taken that it is a duty to baptize infants as 
 that they can juilge of thin text rightly and 
 bold their practice. 
 
 ObJivlioH. " Hut no uueircumcisod |)cr»on 
 wa.s to eat the paawovcr. And doth not the 
 Lord an well require the »ign of baptism now 
 ■a of circumcision then? And in there out 
 like nason for it?" 
 
 An'T'-r. The Lortl, in the Old TMtamcot, 
 expr«->.-ly commanded no u- 
 •on sliould eat the pa*iover, i 
 in Ezek. xxxiv. 9 that no stranger, uncircum- 
 
 ci«ed in heart or uncircumcittetl in H< 
 enter into hl« tanctuary : and had 
 
 his 
 
 thou 
 
 Ivor! 
 
 'h. should 
 
 ill.- I.orxl 
 
 1 
 
 I 
 
 Ml ail 
 
 •hI .|. 
 
 td Itrrii hut little rravtn if the 
 
 ...aandtsl it <ft to •»- • - • ••• » ; -•"» 
 
 r an 
 upon 
 
 Worship wvntust not nmko tli' 
 
 thing in our rva<M>n, but the miii 
 
 ground of duty : for ufMui •nrh m 
 
 some wiMi' 
 
 cause it u 
 
 i»o break the ^n^ond conw 
 
 the likene<sof ihingsof t. 
 
 of force with intktitution* in the wor 
 
 The mmt that I thinl- ' 
 
 we have no Goii|>cl exam; 
 out baptism or n'j< 
 therefore it in drsr 
 may be considered, 
 exam|>le we do not . 
 
 a mistake, iiuppo«iing that they were all in 
 church fellowship before; wherrai the text 
 Miith not so, but "him that is weak in the faith 
 receive you," or unto you. 
 
 We may we also how the Iy>r'l pr^**"^^ 
 under the law: though he 
 things that were done contrar;. 
 All, though clone ignorantly, yet nrrcr ri-j i r I 
 the offender to offer •acrific« till he kiuw 
 thereof. Ia'V. v, .">, com|iare(l with ISth and 
 llilh verw^. An<l t: .< •. 
 
 •in through hi« iv''* 
 'f lx« another's di;' 
 in, yet not th- r 
 
 Father'ii houiK' ; for *urety the L.or«l wihiH nc4 
 have any of hin children kept out without w(> 
 have a wonl for iL And though ther scruple 
 't in their y ^. 
 
 US for th< 
 tiu lit >ii! the ro»t of il.< duUiix^ 
 the weak and nick ran rat st- 
 wherraa Peter had meat for iino ai 
 another, a 't' I \'.i.r ,,■,.• • .1 «t , 
 an well M 
 
 lead ihoae that arc with V'Ming 
 
PRACKAlU.i: Pi;iN(MIM.i:s AM) TIM !•:; 
 
 A I5KIKF ANSWKR 
 
 to 
 
 MR. DANVERS- AND MR. P.WI/g nnoKS ' • ,, . ... 
 
 FKRKNrKS IN JllxniKNT AIJolT WATi 
 
 IN TUKIU SrUIl'TrRKI.K.^S NOTIONS AKi; u^KUlUKuttN AND MY PbAtEAbLk fhiM I 
 I'LEd STILL MAINTAINKU. 
 
 Do ye indeed speak right«ouine*«, oongniK«tiun ? Do jre Jndf* apri(hUT, O jre font of ava? — !*■. I«UI. I 
 
 Sir: 
 
 I HAVE received and considerc<l your short 
 r«>|>ly to my " DitlV-reiioes in Jud^nu-nt ab«iut 
 Water Btiptism no Har to Cuntmuniou," and 
 observe that you touch not the argument at 
 all, but rather labour what you can, and be- 
 yond what you ouglit, to throw (Mliuuitt u|>on 
 your brother for reprovinjj you for your ern>r 
 — viz,: "That tho«e believers that have Ik'ch 
 baptized after contV.H.si()n of f";\itl» made by 
 themselves ought and are in «luly bound to 
 exclude from their church fellowship and 
 communion at the table of the I/<>rd tho*e of 
 their holy brethren that have not b«'cn ho bap- 
 tized." This is your error: error, I call il, be- 
 cause it is not founded upon tlu- wop!, but n 
 mere human devic-r; fur although I 
 deny, but ackuowlc<lge, that baptism i ' 
 ordinance, yet I have denied that baptt«ni 
 waa ever ordained of (iod to bo a wall of 
 division between the holy and tlie holy— the 
 holy that are, and the holy that ar«- 
 ba|>tized with water as we. You, on ' 
 trary, both by doctrine and {•: 
 that it is, and therefore do sepur 
 from all your brethren that in that mailer 
 differ from you, accounting them, notwit'- 
 standing their saving faith and holy livrw, : 
 6tly qualifu'<l for ehur< ■ 
 because they hove not 
 further, y<»u r«>iint thrir i> 
 themselves unlawful, and t. ■ 
 rentable: and haro coocluded, "Tb^ art 
 
 joinwl to idols, and that • 
 shuw<'«l the pattern of tli- 
 thry be anhamnl of their sprtnkiing in (hnr 
 infancy, and accept of and receive bapliam 
 an you." Yett, yoa count them a» they utarn* 
 I not the churcheii of (iod, luying, We hare oo 
 ' such custom, nor the ehurchn uf (iod. 
 I .\t this I h 
 
 I whifb y"tt ha^ u 
 
 l>ut " that 
 , . - -- c lljry rr- 
 
 cetred, baptitcd before ao rvcrivcd." 
 
 I have told you that thin, •' ' • 
 gninti<d. comeN not up to thr 
 
 Dot bren mi lMiplt<r«I ?" From thu you cry out 
 that I take up the argumrnlJi of then: •>--• - < - • 
 fur infant baplinm. 1 atuwer. I ' 
 
 r«irc wo ought not to dare t<> 
 
 "-•"•"— • - -v.. thrn. b« 
 
 -■■•f thai 
 
 t make an lit hm o^ mr brvnty, i 
 
878 
 
 BUNYAN'S COMPLETE WORKS. 
 
 shall therefore briefly step after you, and ex- 
 amine your short reply, at least where show of 
 argument is. 
 
 Your first five pages are spent to prove me 
 either proud or u liar for inserting in the title- 
 page of my Differences, Sec, that your book was 
 written hv the Daptists or brethren of your way. 
 
 In answer to which, whoso (if unbiassed) 
 readeth your second, your fifth and sixth ques- 
 tiona to me may not perhaps be easily persuad- 
 ed to the contrary; but the two last in your 
 reply are omitted by you, whether for brevity's 
 Bake, or because you were conscious to your- 
 self that the sight of them would overthrow 
 your insinuations, I leave to the sober to judge. 
 But put the case I had failed herein, doth this 
 warrant your unlawful practice? 
 
 You ask me next, " How long is it since I 
 was a Baptist?" and then add, '"Tis an ill 
 bird that bewrays his own nest." 
 
 Answer. I must tell you, (avoiding your slov- 
 enly language,) I know none to whom that 
 title is so proper as to the disciples of John. 
 And since you would know by what name I 
 would be distinguished from others, I tell you, 
 I would be, and hope I am, a Christian ; and 
 choose, if God should count me worthy, to be 
 called a Christian, a believer, or other such 
 name which is approved by the Holy Ghost. 
 And as for those factious titles of Anabaptists, 
 Independents, Presbyterians, or the like, I 
 conclude that they came neither from Jerusa- 
 lem nor Antioch, but rather from hell and 
 Babylon, for they naturally tend to divisions : 
 you may know them by their fruits. 
 
 Next, you tell me of "your goodly harmony 
 in London, or of the amicable Christian cor- 
 resj)ondency betwixt those of divers persua- 
 sions there until my turbulent and mutineer- 
 ing spirit got up." 
 
 Aimrer. The cause of my writing I told you 
 of, which you have neither disapproved in 
 whole nor in part. And now I ask what kind 
 of Christian 'correspondency you have with 
 them? Is it such as relates to church com- 
 munion, or such only as you are commanded 
 to have with every brother that walketh dis- 
 orderly, that they may be ashamed of their 
 clmrch communion, which you condemn? If 
 80, your great flourish will add no praise to 
 them ; and why they should glory in a corre- 
 Bpondency with them as Christians who yet 
 count them under such deadly sin, which will 
 not by any means, as they now stand, suffer 
 you to admit them to their Father's table, to 
 ijue is not easy Ko believe. 
 
 Further, your Christian correspondency (as 
 you call it) will not keep you now and then 
 from fingering some of their members from 
 them, nor from teaching them that you so take 
 away to judge and condemn them that are left 
 behind. Now who boasteth in this besides 
 yourself I know not. 
 
 Touching Mr. Jesse's judgment in the case 
 in hand, you know it condemned your piactice; 
 and since in your first you have called for an 
 author's testimony, I have presented you with 
 one whose arguments you have not condemned. 
 
 For your insinuating my abusive and unwor- 
 thy behaviour as the cause of the brethren's 
 attempting to break our Christian communion 
 is not only false, but ridiculous — false, for they 
 have attempted to make me also one of their 
 disciples, and sent to me and for me for tbat 
 purpose. Besides, it is ridiculous : surely their 
 pretended order and, as they call it, our dis- 
 order, was the cause, or tKey^ust render 
 themselves very malicious, to seek the over- 
 throw of a whole congregation for (if it had 
 been so) the unworthy behaviour of one. 
 
 Now since you tell me (p. 9) "that Mr. 
 Kiffin had no need of my forgiveness for tlie 
 wrong he hath done me in his epistle " — 
 
 I ask. Did he tell you so ? But let it lie as 
 it doth ; I will at this time turn his argument 
 upon him, and desire his direct answer: 
 "There being no precept, precedent, or ex- 
 ample for Mr. Kiffin to exclude his holy breth- 
 ren from Christian communion that differ with 
 him about water baptism, be ought not to do 
 it ; but there is neither precept, precedent, nor 
 example; therefore," &c. 
 
 You blame me for writing his name at length, 
 but I know he is not ashamed of his name ; 
 and for you, though at the remotest rate, to in- 
 sinuate it, must needs be damage to him. 
 
 Your artificial, squibbing suggestions to the 
 world about myself, imprisonment, and the 
 like I freely bind upon me as an ornament, 
 among the' rest of my reproaches, till the Lord 
 shall wipe them off" at his coming. But they 
 are no argument that you have a word that 
 binds you to exclude the holy brethren com- 
 munion. 
 
 Now what if (as you suggest) the sober Dr. 
 Owen, though he told me and others at first he 
 would write an epistle to my book, yet waived 
 it afterwards ? This is also to my advantage, 
 because it was through the earnest solicitatioas 
 of several of you that at that time his hand 
 was stopped ; and perhaps it was more for the 
 glory of God that truth should go naked into 
 
rHA < r.A i:i. t 1 7.7.N LlfLKS A Mt Tli L'K 
 
 the world tiian as secoiult-U by «o iui(;hty an 
 arnrjur-bfiirer as lie. 
 
 You toll me ul--o that mimc of the iM.Wr In- 
 depeiKleiit.s have siiowetl dislike t<i my writing 
 on this subject: what then? If I nhould hI*»u 
 hay, as I can without lyiiij,', that M'veral of •' 
 Baptists have wiuhed yours burnt before it ! 
 come to light, i« your htHjk ever the wonw l-r 
 tliat? 
 
 In j>. 13 y».u tell Us. " You m»-<ldle r 
 Presbyterians, Iiidep<iidiiit.s, Mixeti < 
 nionistri, (a new ruime,) but are for liberty for 
 iH, according to their light." 
 
 liittcrr. I a-sk then, suppo!*c an holy man of 
 *i'k1 that diflereth from you, oa tin*-. 
 nauietl do, in the manner of water taj 
 say, sup|M)se such an one shouM dt-. 
 niunion with yi»u, yet abiding by his .. • 
 as to the things in question, would you ntvjve 
 him to fellowship? If no, do y..i! <..' .tj,- 
 Bcmble? 
 
 But you aild, "If unbaptizeti ix n 
 not walk with us they may walk nt' 
 with whom they are better .ngrei-*]." 
 
 Anttcrr. Then it seems you do but flatter 
 them. You are not, for all you pretend to give 
 thenj their liberty, agreeti they should have it 
 with you; thus do the Papists give the Prot- 
 estants their liberty, because they can neither 
 will nor choose. 
 
 Again. But do you not ' 
 clamours and outcries that ' 
 even amongst themselveit, m unwarr 
 Now, how then do you give them their i..'- i i_. . 
 Nay, do not even these things declare that you 
 would take it away if you couhl? 
 
 " For the time that I have been a Bnpti«t 
 (say y<ju) I <1'> ii"t r^ m. mlMr that ever I 
 that one uiibapti/' •! j»r^'i> tlid Mt f. 
 ofTcr him.self to \i» for church fellowship." 
 
 Anfvrr. Thin is no proof of your love to your 
 brethren, but rather an argument that your 
 
 rig; ; 
 
 en: 
 
 •Ueh allciiijit- ; v 
 
 eLsewhtri- v ii' r. 
 
 courogement. 
 
 In p. 14 you ^- . I.I I- 
 baptism to be the init 
 indeed Mr. 1 ' 
 tract tliHt ■■; 
 8p<\ik t' 
 acknowi _ 
 great hel|»er, Mr. Dcune, who st- 
 
 tain it by s»vrml argument*; bu; -• 
 
 may be a sutfuient confutation lo him, ao I 
 
 87» 
 
 '•out it, and coo- 
 
 ir dentet "' 
 nance. .\ 
 
 liut It »erm«, though you d<i nut now own it, 
 to be the inirt into a particular < > •" * ^'t 
 (aa you tell ua in p. H of your a 
 
 " - ' r drnietl that baptiaui dulh not inui 
 r a niemlirr of the uni\tT»al, • 
 » >lr. 1 
 • r int«j t! 
 
 I !l.'- whoU 
 
 (liurrh. Thia word now c < ih all 
 
 the irnrta of it, even fnmi A<ljni t.. me Tcry 
 world'* end. whether in hravrn or rarth, Ae. 
 
 t 
 u 
 
 What 
 III) an 
 
 ■ -ta 
 
 V 
 
 >U1. 
 
 . onlcrly (Tn 
 t'hurch thin ohould )>e (if by • 
 harmony or agreement in iIm ■ 
 of wornhip) I do not understand i 
 \ • • . • • • 
 
 Vt-fKitl, Of ■! 
 
 learn of t ■ f 
 
 if it be visible he can tell and aliw> ^how iL 
 But to be abort, there is no aurh Church ; th« 
 univenial Church cannot he vinible; a grrat 
 
 part - •' - .... . . . ,.^^,,„^ 
 
 anil 
 
 to t! 
 
 not 
 
 be < 
 
 • ■■ I "' 
 
 1 1 'a eye utterly 
 
 that whi 
 
 ti«m die for that o. 
 
 la II.. i.rila'r Kilt 111 
 
 . —J 
 
 r«<«ol 
 viaible Charvh 
 
 ing th«a U, that Ihcra b an aaivMial, onferiy. 
 
880 
 
 BUNYAN'S COMPLETE WORKS. 
 
 visible Church, and they alone are the Bap- 
 tkhi ; and that every one that is baptized is by 
 that made a member of the universal, orderly, 
 visible Church of Baptists, and that the whole 
 number of the rest of the saints are utterly 
 excluded. 
 
 But now if other men should do as this man, 
 how many universal churches should we have? 
 An universal, orderly, visible Church of Inde- 
 pendents ; an universal, orderly, visible Church 
 of Presbyterians, and the like: and who of 
 them, if as much confused in their notions 
 as this brother, might not (they judging by 
 their own light) contend for their universal 
 Church as he for his? But they have more 
 
 wit. 
 
 But suppose that this unheard-of, fictitious 
 Church were the only true universal Church, 
 yet whoever they baptize must be a visible 
 saint first; and if a visible saint, then a visible 
 member of Christ ; and if so, then a visible 
 member of his body, which is the Church, be- 
 fore they be baptized ; now he that is a visible 
 member of the Church already, that which 
 hath 80 made him hath prevented all those 
 claims that by any may be made or imputed 
 to this or that ordinance to make him so. His 
 visibility is already; he is already a visible 
 member of the body of Christ, and after that 
 baptized. His baptism, then, neither makes 
 him a member nor visible member of the body 
 of Christ. 
 
 You go on : " That I said it was consent 
 that makes persons members of particular 
 churches is true." 
 
 Amwer. But that it is consent and noth- 
 ing else ; consent without faith, &c., is false. 
 Your after endeavour to heal your unsound 
 saying will do you no good ; faith gives being 
 to, as well as probation for, membership. 
 
 What you say now of the epistles, that they 
 were written to particular saints, and those 
 too out of churches as well as in, I always 
 believed ; but in your first you were pleased 
 to .say, " You were one of them that objected 
 against our proofs out of the epistles, because 
 they were written to particular churches, (in- 
 tending these baptized,) and that they were 
 written to other saints would be hard for me 
 to prove ;" but you do well to give way to the 
 truth. 
 
 What I said about baptism being a pest, 
 take my words as they lie and I stand still 
 thereto : " Knowing that Satan can make any 
 of God's ordinances a pest and plague to his 
 people, even baptism, the Lord's table, and 
 
 the Holy Scriptures; yea, the ministers also 
 of Jesus Christ may be suffered to abuse them, 
 and wrench them out of their place." Where- 
 fore I pray, if you write again, either consent 
 to or deny this position before you proceed in 
 your outcry. 
 
 But I must still continue to tell you, though 
 you love not to hear thereof, that, supposing 
 your opinion hath hold of your conscience, if 
 you might have your will you would make in- 
 roads and outroads too in all the churches that 
 are not as you in the land. You reckon that 
 church privileges belong not to them who are 
 not baptized as we, saying, " How can we take 
 these privileges from them before they have 
 them ? We keep them from a disorderly prac- 
 tice of ordinances, especially among ourselves," 
 intimating you do what you can also among 
 others ; and he that shall judge those he walk- 
 eth not with, or say, as you, that " they, like 
 Ephraim, are joined to an Tdol, and ought to 
 repent and be ashamed of that idol before 
 they be showed the pattern of the house," and 
 then shall back all with the citation of a text, 
 doth it either in jest or in earnest: if in jest, 
 it is abominable ; if in earnest, his conscience 
 is engaged ; and being engaged, it putteth him 
 upon doing what he can to extirpate the thing 
 he counteth idolatrous and abominable out of 
 the churches abroad, as well as that he stands 
 in relation unto. This being thus, 'tis reason- 
 able to conclude you want not an heart, but 
 opportunity, for your inroads and outroads 
 among them. 
 
 Touching those five things I mentioned in 
 my second, you should not have counted they 
 were found nowhere because not found under 
 that head which I mention ; and now, lest you 
 miss them again, I will present you with them 
 here: 
 
 1. Baptism is not the initiating ordinance. 
 
 2. That though it was, the case may so 
 fall out that members might be received with- 
 out it. 
 
 3. That baptism makes no man a visible 
 saint. 
 
 4. That faith and a life becoming the ten 
 commandments should be the chief and most 
 solid argument with churches to receive to 
 fellowship. 
 
 5. That circumcision in the flesh was a type 
 of circumcision in the heart, and not of water 
 baptism. 
 
 To these you should have given fair an- 
 swers ; then you had done like a workman. 
 Now we are come to pp. 22 and 23 of yours, 
 
PE AVE ABLE I'llISCIPLES AM) IJUE. 
 
 881 
 
 where you labour to iiiitinuute "that a tratm- 
 greiwiou against a positive precept ri-j^jKctiuR 
 instituted worship hath been puni-^hiil with 
 the utmost severity that (JoU liatli i-xeeuleU 
 agaiurit men, on reeord, on this «ide hell." 
 
 Artswcr. Mr, Danvers «ayn, "TIml to tmiiii' 
 gresjj a positive precept respecting wunthip in 
 a breach of the first and second command* 
 ments." ir>^o, then 'tis for the breach ol them 
 that these severe rebukes befall the sons of men. 
 
 1. But you instance the ease of Adnm, hi* 
 eating the forbidden fruit, yet to no great 
 purpose. Adam's first transgresidon was, thn» 
 he violated the law that was written in In 
 heart in that he hearkened to the ten. 
 voice of his wife, and after beeau»i« In* •: 
 
 of the tree: he was bad, then, ' 
 of the tree, which badness wa" 
 whole nature, and then he bare this evil fruit 
 of eating things that (iod hatl. forbidden. 
 " Either make the tree good ana i.is fruit 
 good, or the tree bad and his fruit ba»l ;" men 
 must be bad ere they do evil, and g<H>d ere 
 they do good. 
 
 Again, which was the greatest judgment, to 
 be defiled and depraved or to Im; put out of 
 paradise, do you in your next determine. 
 
 But as to the matter in hand: " What pofti- 
 live precept do they transgress that will not 
 reject him that 0<kI bids us receive " if ho 
 want light in bapti-tm? 
 
 As for my calling for Scripture to prove it 
 lawful thus to exclude them, blun>e me for it 
 no more; rerily I still must do it; and had 
 you but one to give, I had had it long before 
 this. But you wonder I should ask for a 
 Scripture to prove a negative. 
 
 Anstcfr. Are you at that door, u 
 If a drunkard, a swearer, or w! 
 should desire communion with you, and ujwn 
 your refusal demand your grounds, would you 
 think his demands such you ought not to an 
 •wer? Would you not readily give him by 
 icorea? So doubtli-s-* would you deal with \u 
 but that in this you are without the lids of the 
 IVihU. 
 
 2. But again, you ha^e acted aa tho«e th.r 
 must produce a fxwitivc rule. You ct)unt ti 
 your duty, a part of your obedience to Ou«l. to 
 keep th.we out of church fellowship that arc 
 not baptized a« you. I then demand what 
 precept bids you do this? Where •!• JTOtt 
 commanded to do it? 
 
 You object that in Eph. It. and I Cor. 
 xii. is not meant of Spirit baplUm. but Mr. 
 Jesse »ays it ia not, cannot be, liic bajli^m 
 ii 
 
 with water; and yoa hare not at all reAited 
 
 him. 
 And now for the Oiurch in the wildrmeai: 
 
 you thought, as you say, I would have au- 
 
 •werrtl myself in the thing, but yet I have not, 
 
 neither have you. Hut let us see what yua 
 
 urge for an answer. 
 1 1. May you, ' i 
 I their i>twH!jrnce 
 
 1" . or i si 
 
 I now." 
 
 '■■-• r*r. Ood eommandrti ;. .,..., . 
 Mg ordinance lu Church C" 
 
 you allirm. Now if ther ;: with 
 
 circumcision, though the . 
 why may not we receive < • 
 
 {,'• • 
 ( 
 
 l>U|-ti«li), «'• 
 
 end, a liur 
 communion T 
 
 2. You ask, "Was circumcision dispensed * 
 with for want of light, it being pUinly com- 
 mandeil?" 
 
 At'ir^r. Whalerer was the Oknm, VMit of 
 
 I: ■ ■ ■ '■■'. 
 
 Standing, and • ' 
 
 glory of the Holy ifi\'->i, 
 brint* all thini«« to our n 
 
 ri^v'in that tii 
 
 II 1.1. ()w III llfl. I 
 
 Ahj- 
 
 ' hard on the 
 k ilU"to 
 ' , wbatso 
 
 tt p4Te rour»e!f a 
 
 like 
 
 41 Id 
 
 i. Id-;, wm- 1 1.1 ;.;••■. ^■■•■^ J-«'?|'* 
 
 to Ouuuin. aiKl ihcy had but forty -two joar* 
 
 I) ■ r. 
 
 .»t tjm*~» w«^» •««»rf«| of ikttm JMir' 
 
 neys ID oi ' 1^*7 ••*•* 
 
 (as I Ukr 'r »*>e end nT 
 
 the third Month after Ihejr cwne o«t of the 
 
882 
 
 BUyYAN'S COMPLETE WORKS. 
 Compare Ex. xix. 1 with 
 
 land ol Egypt. 
 Num. ixxiii. lo. 
 
 3. Again, in the fortieth year we find them 
 in Mount Hor, where Aaron died and was 
 buried. Now that was the year they went into 
 Canaan, and in that year they had nine jour- 
 neys more, or ten by that they got over Jordan. 
 Here, tiien, were twenty journeys in less than 
 a year and a half. Divide then the rest of 
 the time to the rest of the journeys, and they 
 had above thirty-eight years to go their two 
 and twenty journeys in. And how this should 
 be such a travelling, moving state as that it 
 should hinder their keeping this ordinance in 
 its season viz., "to circumcise their children 
 the eighth day"— especially considering to 
 circumcise them in their childhood, as they 
 were born, might be with more security thap 
 to let them live while they were men — I see 
 not. 
 
 If you should think that their wars in the 
 wilderness might hinder them, I answer, they 
 had, for aught I can discern, ten times as much 
 fighting in the land of Canaan where they 
 were circumcised as in the wilderness where 
 . they were not. And if carnal or outward 
 sjifety had been the argument, doubtless they 
 would not have circumcised themselves in the 
 sight (as it were) of one and thirty kings — I 
 say, they would not have circumcised their six 
 hundred thousand warriors and have laid them 
 open to the attempts and dangere of their ene- 
 mies. No such thing, therefore, as you are 
 pleased to suggest, was the cause of their not 
 being as yet circumcised. 
 
 Fourthly. "An extraordinary instance to be 
 brought into a standing rule are no parellels," 
 That is the sum of your fourth. 
 
 An«wer. The rule was ordinary, which was 
 circumcision; the laying aside of this rule be- 
 came as ordinary so long a time as forty years, 
 and in the whole Church also. But this is a 
 poor shift, to have nothing to say but that the 
 ca.-*e was extraordinary when it was not. 
 
 But you jisk, "Might they do so when they 
 came in Canaan?" 
 
 Atisipcr. No, no. No more shall we do as 
 we do now when that which is perfect is come. 
 
 You add, "Bec^mse the Church in the wil- 
 derness could not come by ordinances, &c. 
 therefore when they may be come at we need 
 not practise them." 
 
 Answer. Nobody told you so. But are you 
 out of that wilderness mentioned in Eev. xii.? 
 Is Antichrist down and dead to aught but 
 your faith? Or are we only out of that Egyp- 
 
 tian darkness that in baptism have got the 
 start of our brethren? For shame, be silent: 
 yourselves are yet under so great a cloud as to 
 imagine to yourselves a rule of practice not 
 found in the Bible; that is, "to count it a sin 
 to receive your holy brethren, though not for- 
 bidden, but commanded to do it." 
 
 Your great flourish against my fourth argu • 
 ment I leave to them that can judge of the 
 weight of your words, as also what you say of 
 the fifth or sixth. 
 
 For the instance I give you of Aaron, David, 
 and Hezekiah, who did things not commanded, 
 and that about holy matters, and yet were held 
 excusable, you, nor yet your abettors for you, 
 can by any means overthrow, Aaron trans- 
 gressed the commandment; David did what 
 was not lawful ; and they in Hezekiah's time 
 did eat the passover^therwise than it was 
 written. But here I perceive the shoe pincheth, 
 which makes you glad of Mr. Denne's evasion 
 for help. At this also Mr, Danvers (but you 
 to no purpose) cries out, charging me with as- 
 serting "that ignorance absolves from sin of 
 omission and commission," But, sirs, fairly 
 take from me the texts, with others that I can 
 urge, and then begin to accuse. 
 
 You have healed your suggestion of unwrit- 
 ten verities poorly. But any shift to shift off 
 the force of truth. After the same manner 
 also you have helped your asserting, "That 
 you neither keep out nor cast out from the 
 Church, if baptized, such as come unprepared 
 to the supper and other solemn appointments." 
 Let us leave yours and mine to the pondering 
 of wiser men. 
 
 My seventh argument (as I said) you have 
 not so much as touched, nor the ten in that 
 one, but only derided at the ten. But we will 
 show them to the reader: 
 
 1, Love, which above all other things we 
 are commanded to put on, is much more worth 
 than to break about baptism, 
 
 2, Love is more discovered when we receive 
 for the sake of Christ and grace than when we 
 refuse for want of water, 
 
 3, The Church at Colosse was charged to re- 
 ceive and forbear the saints because they were 
 new creatures. 
 
 4, Some saints were in the Church at Jeru- 
 salem that opposed the preaching of salvation 
 to the Gentiles, and j^et retained their mem- 
 bership, 
 
 5, Divisions and distinctions among saints 
 are of later date than election and the signs 
 of that, and therefore should give place. 
 
PEACEABLE PRISCIl'Lt.^ i >/; VRVE 
 
 H)S3 
 
 6. It is love, not baptLsin, tlmt ili-.c<>vereth 
 08 to^ the world to be L'hrUt's ili-.cii)l.a. John 
 xiii. 35. 
 
 7. It !-•* love that is the uiKloubte<) rJinrni- 
 of our interest in iitul ffllow.ihip v. 
 
 8. Fellowship with Christ i-* sui 
 
 vite to, niid the new creature the grent rn 
 of, our fellowship with Christ. 
 
 y. Low is the rulfilling of the law; where- 
 fore ho that hath it is aeeepteU with (i 
 ouji;ht to be approval of men; but he ; , 
 n«>t who judgeth and setteth at naugiil iim 
 brother. 
 
 10. Love is sometimes more seen ami showed 
 in forbearing to urge and press what wo know 
 than in publishing and imposing. John xvi. 
 1.': I Cor. iii. 1, 2. 
 
 11. When we attempt to foree our brt.llu-r 
 X'Vond his light or to break his heart with 
 grief, to thrust him beyond his faith or bar him 
 from his privileges, how ean we say, I love? 
 
 12. To make that the door to communion 
 which Ctod hath not, to make that the includ- 
 ing, e.\cluding charter, the bar, Ixninds, and 
 rule of communion, is for want of love. 
 
 Here are two int«i the bar^'ain. 
 
 If any of these, sir, plea.Ho you not in thia 
 dress, give me a word and I shall, as well lu 
 my wit will serve, give you them in a syllugi«- 
 tical mode. 
 
 Now that you say, i pnntirally.) " Uu[ some 
 4|K>ak with their feet" itii<-ir walking) that 
 water is above love and all otlur things, is ev- 
 ident, because have they all but water you re- 
 fuse them for want of that, yea, and will bo no 
 hardy, though without (mmI's wonJ, to refiwc 
 communion with them. 
 
 In our discourse about the carnality that wan 
 /lie cause of the divisions that were ut Corinth 
 you ask, " Who nuHt the charge of carnality 
 fall uj>on — them that defend or ih«in ili.it op- 
 poie the truth?" 
 
 Answrr. Perhaps on both, but U- ■.m. ii|p.>n 
 them that op|x»se: "Wherefore look ye to 
 your««'lvej«, who, without any ■ 
 to warr;int you, exrludi- V' 
 communion — your brother, whom itod haUi 
 commanded you to receive." 
 
 My ninth argument you make yourwif 
 merry with in the beginning, but why do 
 you, by and by, wo cut and hack and ca«t it a« 
 it were in the fire? Til- 
 lies you can by no nuM'i 
 
 have not, as in<le«t| you hove not, i 
 
 mock me for sj>eaking a woni in 1 'le 
 
 word of God that cummanda jrou to shut oat 
 
 I'"r want of wu". 
 •i -1 tiay, if y> 
 luakv tliia a dut/ lu )u«i, liiru 
 
 lu It by a spirit of iMrntrcution 
 . more rf«|H<ct tu a fumi ihit: 
 jKiwer uf giidlincM. 
 
 none, ami 
 
 4. It ii. 
 
 '». .Vnd .f 
 
 light and opinion. 
 
 G. It taketh i^ay the childrrn'ii brr«d. 
 
 7. And wilhhuldelh front them the incrri»» 
 of fiiilh. 
 
 ft. It tcudeth tu make wicked the heart* of 
 weak I -. 
 
 1*. 1 > tii harden the heartu of thr 
 
 wick til. 
 
 10. It settcth open a door lu all lemplatiou. 
 
 11. It tein|M]lh the (^vil to (all U|Min ihcin 
 that are alunc. 
 
 12. It IS the nursery of all rain janvlingiL 
 
 13. Ito, 
 
 14. It ; 
 
 doubt of the rignt way* 
 
 15. It abuMlh thi ir.; 
 
 16. It is a prop t<> 
 
 It, An'l ■' :i lo iii.ioy lo mm 
 
 aside to 11. rrort. 
 
 And th 
 that you ' 
 
 read it, yet do 1 athnii, as i 
 III. llii "Tli.it to exclude » 
 
 and lu debar them their 
 iii.o< ii M-iiii |>titii<-g«!«i, for the want uf that 
 which (((mI never vet made a wall of division 
 
 may herealter levi. ' Like lutf yei •• ywa 
 will. 
 
 I come next to what you have said in 
 flcatlon of yuur fuurtcvn argunirnl*. 
 a* thrv were, (mv vou. ) I am willing to •' i . I 
 
 rmiptory way of dictator- 
 must be taken fur law* 
 (ailh and practice, and I 
 
 .4.. 
 arr bn , 
 
 and |>mMiin|>ttuna, and all 
 
 yott vonl 
 
884 
 
 BUSYAX'S COMPLETE WORKS. 
 
 for vour help the words of the Holy Scripture. 
 Aiui let the reader note, for as I have often 
 t-alled for the word, but as yet could never get 
 it, because vou have it not, neither in precept, 
 precedent, nor example, therefore come you 
 forth with y.ur .seeming imports and presump- 
 
 li'in- 
 
 The ji.dici«tus reader will see in this last 
 that not only here, but in other places, to 
 w\m*. poor shifts you are driven to keep your 
 pen going. 
 
 But, sir, .since you are not peremptory in 
 vour proof, how came you to be so absolute in 
 your practice? For notwithstanding all your 
 seeming modesty, you will neither grant these 
 communion with you nor allow of their com- 
 munion among themselves that turn aside from 
 your seeming imports and that go not with 
 you in your strong presumptions. You must 
 not, you dare not, lest you countenance their 
 idolatry and nourish them up in sin; they 
 live in the breach of Gospel order, and, Eph- 
 raim-like, are joined to an idol. And as for 
 your love, it amounts to this: you deal with 
 ihem and withdraw from them, and all because 
 of some strong [)resumptions and suppositions. 
 
 But you tell me, " I use the arguments of 
 the Pedobaptist, viz. : But where are infants 
 forbidden to be baptized?" 
 
 But I ingenuously tell you I know not what 
 P>"lo means, and how then should I know his 
 arguments? 
 
 I take no man's argument but Mr. K.'s, (I 
 must not name him farther;) — I say, I take 
 no man's argument but his now, viz. : " That 
 there being no precept, precedent, or example 
 for you to .'shut your holy brethren out of 
 church conununion, therefore you should not 
 do it." That you have no command to do it 
 is clear, and you must of necessity grant it. 
 Now, where there is no precept for a founda- 
 tion, it is not what you by all your reasonings 
 can .suggest can deliver you from the guilt of 
 adding to his word. 
 
 Are you commanded to reject them? If yea, 
 where is it ? If nay, for shame be silent. 
 
 " Let Us .xay what we will (say you) for our 
 own i)ractiee, unless we bring positive Scrip- 
 tures that yours is forbidden, though nowhere 
 written, you will be as a man in a rage without 
 it, and would have it thought you go away 
 with the garland." 
 
 Anmcer. 1. I am not in a rage, but contend 
 with you earnestly for the truth. And say 
 what you will or can. though wjth much more 
 sMiiibblinL', trumps, and taunts than hitherto 
 
 vou have mixed your writing wi.-h. Scripture, 
 Scripture, we cry still ; and it is a bad sign 
 that your cause is naught when you snap and 
 snarl because I call for Scripture. 
 
 2. Had you a Scripture for this practice 
 that you ought to keep your brethren out of 
 communion for want of water baptism, I had 
 done ; but you are left of the word of God, and 
 confess it. 
 
 3. And as you have not a text that justifies 
 your own, so neither that condemns our holy 
 and Chri-stian communion; we are commanded 
 also to "receive him that is weak in the faith, 
 for God hath received him," I read not of 
 garlauds, but those in the Acts ; take you them. 
 And I say, moreover, that honest and holy Mr. 
 Jesse hath justified our practice, and you have 
 not condemned his arguments; they therefore 
 stand upon their feet against you. 
 
 I leave your 2d, 3d, 4th, 5th, and 6th argu- 
 ments under my answers, where they are sup- 
 pressed. In your 7th you again complain for 
 that I touch your seeming import, saying, " I 
 do not use to say, as John Bunyan, This I say, 
 and I dare to say. I please myself by com- 
 mending my apprehension soberly and submis- 
 sively to others much above me." 
 
 Amwer 1. Seeming imports are a base and 
 unworthy foundation for a practice in religion, 
 and therefore I speak against them. 
 
 .2. Where you say you submit your appre- 
 hensions soberly to those much above you, it 
 is false, unless you conclude none are above 
 you but those of your own opinion. Have 
 you soberly and submissively commended your 
 apprehensions to those congregations in Lon- 
 don that are not of your persuasion in the case 
 in hand? and have you consented to stand by 
 their opinion? Have you commended your 
 apprehensions soberly and submissiveh' to 
 those you call Independents and Presbyters? 
 and are you willing to stand by their judgment 
 in the case? Do you not reserve to yourself 
 the liberty of judging what they say, and of 
 choosing what you judge is right, whether they 
 conclude with you or no? If so, why do you 
 so much dissemble with all the world in print 
 to pretend to submit to others' judgment and 
 yet abide to condemn their judgments? You 
 have but one help ; perhaps you think they 
 are not dbove you. and by that proviso secure 
 yourself; but it will not do. 
 
 For the offence you take at my comment 
 upon your calling baptism a livery, and for 
 your calling it the Spirit's metaphorical de- 
 scription of baptism, both phrases are boldnesd 
 
PKACKAHLK PHl.WtrLts am, nut. 
 
 Mb 
 
 without tin- \v<)ril ; neiilier do I tiii<l it callctl a 
 listing onliiuuK'u nor the coleiuni/atiiiii nl" lh»« 
 uiiirriugc U-twixt (^lirist aii<l u ht-lit-vfr. I". 
 pt-Tliap!* you hail this fmiu Mr. iiiinvcnt, w u 
 pIcHACth hiiiisflf with this kiiiil of wonling it, 
 utul siivd, uiurcoviT, in justiticalioii of yuu, 
 " That |>eniouH eiitvring into thu vinible t'hurvh 
 thereby (by baptism, which is uur ' 
 
 Mr. Hu.vter nlm* saith it) nro \t\ 
 initteil into purtiruhir 
 tht>y may chkiiii the |>ri. 
 
 believers, beinsj onlerly |>m into iho body, anil 
 put on Christ by their baptismal vow and cuv< 
 cnant; for by that ptiblie di-elarulion of con- 
 Bont is-thc nmrriagc and solemn contract made 
 betwixt C<hri.st and a believer in baptism. 
 Ami (-aith he) if it be prr|M>^terous and 
 wicked for a man and woman to cohabit to- 
 j;ether and to enjoy the privilej;es of a married 
 estate without the passing of that public .<m>- 
 lemnity, ho it is no leas disonlerly, u|>on a 
 spiritual account, for any to claim the privi- 
 leges of a Church, or be adinitte<l to (he same, 
 till the piuvsing of this solemnity by them." 
 
 Ausu-rr. Ihit tlu-so wonU are very bhuk. 
 
 First. Here he hath not only implicitly for- 
 bidden Jesus Christ to hold communion with 
 the saint.s that arc not yet his by boptUm. but 
 is b«>ld to charge him with l>«ing as pre|MMter- 
 ous and wicked if he do an a man that livelh 
 with a woman in the ]■■ 
 state, without pa-jsiii;.; i . 
 
 Secondly. He here also ciisr^'.tii him aa 
 guilty of the same wickedness that .ohall but 
 dare to claim church communion without it; 
 yea, and the wlude Chun-h tmi. if they «hall 
 admit such members to their fellowship. 
 
 And now, since cleaving to Chri»f 
 and covenant will not do without 
 after personal conA-ji-sion of faith, what a s'. 
 are all thooe [>oor saints of Jesus in that h 
 avowed themselves to be his a thousand tii 
 without this baptism! y«u. and"' ' 
 J4>sus Chri-t in too, l.y vi.ur 
 bold that cimimuniori ' 
 et\\ only unto thi-m tlt.r 
 this tolcmnity ! 
 
 B'other, <tod gave him repentance. I • 
 that through ignorance and a pirpoalcrou* 
 leal he aaid it, Unwiy it again with tear*, 
 and by a public renunciation of mi wickt<«l 
 and horrible wonls. Uut I ihiM <|>arinK''>y 
 pass you by. 
 
 1 dhall not InMiblo the world nii> 
 with an answer to Ui« rc»t of you: 
 The books arc public to tbo world ; let nrn 
 
 r " ••. And i 
 
 . it»'.' to tl 
 
 thai Uotr* noi 
 
 -•i\ »U \ '.11 t^\ • 
 
 line* in answer 
 
 And now, in* »o^ii ui<>iii<>. n <•■•!■ ^i.n. 
 writ« aeain. pruv keep to tbo ijurstioii — 
 
 .tvil O'UlUtUltloU U't 
 
 .Mr. l)enne'« grrat nir.i 
 
 with it; and when yuu .■ ... 
 
 nicnta your own, and Irll ntc mi, you p 
 
 may ' 
 
 and ' 
 
 tion, I C" 
 
 belter in 
 
 answer. 
 
 THE COXCLUSION. 
 
 KkaDER: When Mwr* ^nji^ht to Mt ll»c 
 brethren' licraloiie, 
 
 he thai di>. ... ... ..» .. ^ '^ •• ■" 
 
 willing to be hindeml in 
 
 Wi!t 
 
 t'^ypliaii 
 tliruwn 11 i 
 it "M> 
 
 1 Bftcak 1 
 
 knowcth himaclf u Ixwi 
 with another; yet r\ 
 will ariM a* will oiak< 
 
 from. 
 Rut «) 
 
 it !• nofl 
 ti> . 
 \ 
 
 I occaainn rrquitr it; aaU thai ai|iraaUj it* 
 
88G 
 
 BUNYAN'S COMPLETE WORKS. 
 
 tliose of the rigid way of our brethren, the 
 Baptists su called, whose principles will neither 
 allow them to admit to communion the saint 
 that dilleretli from them about baptism, nor 
 consent they should communicate in a church 
 slate among themselves; but take occasion 
 still, ever as they can, both to reproach their 
 church state and to finger from amongst them 
 wlio they can to themselves. These things 
 U-ing grievous to those concerned, (as we are, 
 though perhaps those at quiet are too little 
 concerned in the matter,), therefore, when I 
 could no longer forbear, I thought good to 
 present to public view the warrantableuess of 
 our holy communion and the unreasonable- 
 ness of their seeking to break us to pieces. 
 At this Mr. William K., Mr. Thomas Paul, 
 and Mr. Henry Danvers, and Mr. Denne, fell 
 in might and niain upon me; some comparing 
 me to the devil, others to a bedlam, others to 
 a sot, and the like, for my seeking peace and 
 truth among the godly. Nay, further, they 
 began to cry out murder, as if I intended 
 nothing less than to accuse them to the mag- 
 istrate and to render them incapable of a 
 share in the commonwealth, when I only 
 struck at their heart-breaking, church-rend- 
 ing princii)les and practice, in their excluding 
 their holy brethren's communion from them, 
 and their condemning of it among them- 
 selves. They also follow me with slanders 
 and reproaches, counting (it seems) such 
 things arguments to defend themselves. 
 
 But I, in the mean time, call for proof, 
 Scripture proof, to convince me it is a duty to 
 refuse communion with those of the saints 
 that differ from them about baptism. At this 
 Mr. P. takes ofleuce, calling my demanding 
 of proof for their rejecting the unbaptized be- 
 liever, how excellent soever in faith and holi- 
 Jieas, a clamorous calling for proof with high 
 and swelling words, which he counteth not 
 wurlhy of answer; but I know the reason — he, 
 by this demand, is shut out of the Bible, as 
 himself also suggesteth ; wherefore, when 
 coming to a.«sault me with arguments, he can 
 do it but by seeming import, suppositions, 
 and strong presumptions; and tells you fur- 
 ther, in his reply, "That this is the utmost 
 of his light in the Scriptures urged for his 
 I'ractice;" of which light thou mayest easily 
 judge, good reader, that hast but the common 
 understanding of the mind of God concerning 
 hrotherly love. Strange ! that the Scripture, tha° 
 everywhere commandeth and presseth to love, 
 10 forbearance, and bearing the burden of our 
 
 brother, should yet imply or implicitly import 
 that we sbouldshut them out of our Father's 
 house, or that those Scriptures that command 
 us to receive the weak should yet command us 
 to shut out the strong ! Thinkest thou, reader, 
 that the Scripture hath two faces and speakest 
 with two mouths? Iget we must do so by 
 these men's doctrine. It saith expressly, 
 "Eeceive one another,, as Christ also received 
 us to the glory of God." But these men say 
 it is not our duty; it is^preposterous and idol- 
 atrous; concluding th?t to receive this brother 
 is not a custom of then? nor yet of the churches 
 of God; consequentl}'; telling thee that those 
 who receive such a bi?other are not (let them 
 talk while they will) -finy of the churches of 
 God. See their charity, their candour, and 
 love in the midst of their great pretensions of 
 love ! 
 
 But be thus assured. Christian reader, that 
 for these tbeir uncharitable words and actions 
 they have no footing in the word of God, 
 neither can tbey heal themselves with suggest- 
 ing their amicable correspondence to the world. 
 Church communion I plead for, church com- 
 munion they deny them ; yet church com- 
 munion is Scripture communion, and we read 
 of none other among the saints. True, we are 
 commanded to withdraw from every brother 
 that walks disorderly, that they may be asham- 
 ed, yet not to count him an enemy, but to ad- 
 monish him as a brother. If this be that they 
 intend, for I know' not of another communion 
 that we ought to have with those to whom we 
 deny church communion, then what ground of 
 rejoicing those have that are thus respected by 
 their brethren, I leave it to themselves to con- 
 sider of. 
 
 In the mean while I affirm that baptism with 
 water is neither a bar nor bolt to communion 
 of saints, nor a door nor inlet to communion 
 of saints. The same which is the argument 
 of my books, and, as some of the moderate 
 among themselves have affirmed, that neither 
 Mr. K., Mr. P., nor Mr. Danvere have made 
 invalid, though sufficiently they have made 
 their assault. 
 
 For Mr. Denne, I suppose they count him 
 none of themselves, though both he and Mr. 
 Lamb (like to like) are brought for authors 
 and abettors of their practice and to repel my 
 peaceable principles. For Mr. Denne, if either 
 of the three will make his arguments their 
 own, they may see what their servant can do ; 
 but I shall not bestow paper and ink upon him, 
 nor yet upon Mr. Lamb — the one already 
 
PEACEABLE PRUiCIPLE^ ASH TRrF 
 
 887 
 
 having given lii.-s pmu-^sion the lie, aiul fur the | 
 otiier, iierhai>d they that know hi.s life will *ev 
 little of conscience in the whole of hU re- 
 ligion, and conchule him nut worth the taking 
 notice of. lU-siiles, Mr. I*, hatli als » coneludetl 
 against Mr. Denrie that baptism i<< ut,: t\,,- in. 
 itiatiug ordinauce, and tlmt hiii utn th 
 
 for the ju.stificution of his own |ir. .[►- 
 
 poHiliond, iniportii, and !«trong ]>r< 
 thing)* that they laugh at, de::<|>i.-<o, .nul .liri<le 
 when brtmght by their brethren to prove in- 
 fant bapti.sin. ' 
 
 Railing for railing I will not render, though 
 one of these op|Kte*ers (.Mr. Dan by naine) did 
 tell mo that Mr. I'aul'ii rei»ly, when it camo 
 out, would sulHciently provoke me to»o bcaittly 
 a work ; but what is the re;u*on of hin no writ- 
 ing if not the peevishiHK-, of Im own npirit or 
 tlie want of better matter? 
 
 This I thank dod for, that sonio of tlio 
 brethren of this way arC"of late more moderato 
 than formerly, and that those that retain their 
 former sourness still are left by the brethren 
 U) the vinegar of their own spirit."*, their breth- 
 ren ingeiriou-'ly eoufi.-sing that could the.«e of 
 their company bear it they have liberty in 
 their own souls to communicate with Mints M 
 
 KaintM, though they dilter aLniut water bap- 
 tism. 
 
 Well, tJo.1 
 ehurvhtiM, and j 
 
 lainen of M'hi*nu and divuiutu ain<^i 
 godly. " Ik'hold how gtMid and how pU.. ...... 
 
 it ia for brcthrro to dwell t<igclhrr in unity I 
 Itijilikot! : upon the ' ' 
 
 that ran ' '1, rvrn A 
 
 Uard, an : 
 
 1 on tiio >. 
 
 '.acre the 1, <• 
 
 blcMiug, even life for ovomior 
 
 I wan adviitcd by iiomr, who . .m.^io. ..«» im- 
 whtc man'tt pri>verb, not to let Mr. Paul paM 
 with all hijt Idtler ii. ' 
 
 that the wrath of n. 
 e<)U!»nej*j» of lii>d ; therefore 1 
 to the ceiL^ure and rebuke of •. 
 I doubt not but hin unaavuury wa)-» with mo 
 
 will be scaKonably brought to hi* r'-' 
 
 brmnce. Farewell. 
 
 I am thine t 
 Oil I can UM>k ■ i 
 
 so much dirt thruwu at liu-iu !>) lu.i 
 
 JulIN la.NVAN. 
 
. Qrr.s'iioNs 
 
 ABorr 
 
 THK NATnii: AM) PKinMrniTV OF THE SKVKNTII-DAY SAl!i:ATIf ; 
 
 AND PROOF THAT THE FIUST DAY OF TUB WKKK IH TUB TRUB CIIRI8TIAX SABBATH. 
 
 The Son of tnftn U Lord abo of tb« »bb«lh day. 
 
 TO THE READER. 
 
 Some may think it struii^'o, since God's 
 Church hius nln-july Won so well furniithcU 
 with sound grounds and ri'if<>>nH i>y •<.> many 
 wi.>»e and gtnily nion for pruof ili;it tin- iir»l day 
 of the week is our true l'liri>-ti:in -aM.ntli, that 
 I should now oH'er tins small treati.xe u|Nin the 
 tame account. Hut when the scales are even by 
 what already is put in, a little more, you know, 
 makes the weight the hetter. 
 
 Or gnint that we had down-*\ " " 
 yet something over and nhovc n 
 work the hanUr v. 
 
 on the other end, • ^- 
 
 sccm too light. 
 
 Besides, this book, being I:"' ••• b«t ffllU 
 
 such as have l)Ut fhn'linr y. memo- 
 
 ries, and but Hal'- tim.' • 
 w the lot of the iiK an . 
 
 I have also written ii; 
 I would, as in other (i" , 
 witness with good men that the day in which 
 our Lord rose from the dead should bo much 
 set by of Christian-*. 
 
 I have ol>-'erved that 
 in I'aith, ar.' a;>t to ho • 
 sabbath, &c. ; and ' 
 •jff from the ob'<i r 
 little to say for their own prn' 
 good ; and might I help f '•-— f -' 
 
 A Jcwith 8cventh-<ln • 
 Ise of gra<e 1- 
 to be »ur<" i*. 
 mand I" iv iirvl <.viHtuAuU- 
 
 mcnt wU , ' 
 
 Also it follows from hence that the MbUub I Uod. 
 
 that has n proiui-x' niunxi ■! • 
 it in ruther that whiih ihi* I 
 giv, • 
 
 I trust the godly wise wilt And a I. 
 ture truth in what I - • •' 
 the sanction of our ' 
 
 .1. For t 
 
 re it can I • , , ... 
 
 day of the week is tliat which b 
 
 if ti h was n< 
 
 timing, then, of a • 
 
 not man; in grace, ii"i. >>>^wi< , ■>' 
 
 tutration of death written and 
 
 ..1 
 
 i. ivi. 
 
 in all 
 ua-nta- 
 
 
 
 ..rldly 
 
 
 
 . . -^ 
 
 ;.> ... ;...:,..-. v- ;.■ ... 
 
 
 , > ...... 
 
 , rrt /Ad/, ifV natur<- 
 
 . Lu! 
 
 
 Sot b l^ .' ■ 
 
 
 
 !) iu <■«), 
 
 
 
890 
 
 BUNYAN'S C03IPLETE WORKS. 
 
 Nor (loth our sanctifying of it to the ends 
 for which it is ordained lie in a bare confession 
 that it is such, hut in a holy performance of 
 the duty of the day to God by Christ accord- 
 ing to his word. 
 
 But I will not enlarge to iletain the reader 
 longer from the following sheets, but shall 
 commit both him and them to the wise dis- 
 posal of God, and rest. 
 
 Thine tp serve thee, 
 
 JOHN BUNYAN, 
 
Qriyri(i\\ &c. 
 
 QUR^noN I. 
 
 Whflhet thf ,«'•' 
 htotcn to man hij, ' 
 
 SoMtrrmxif must be here premintil before I 
 biiDW till* grounds of thi.<t qiu'^tioi). 
 
 Fii>t, tlion. IJy the law «ir \\^\\i of nnturv 
 I nuan thiit I:i\v wliirh was coiuTtatf with 
 mail ; that which is natural to liiiu, Ix-iii^ "rt^- 
 iiial with and esdcntial to himsvlf ; con^i^iuoutly 
 tliat wliicli is invariable au«i unaltcri'' 
 that nature. 
 
 Soconilly. I grant that by this law 
 man understands that thoro is ..-i. 
 God ; that thid (.tod is to ' 
 cording to his own will; . ^ 
 
 time must be allowed to do it in ; but whether 
 the laip or lifjht of nature tcacheth, and th'i' ■' 
 ilse//, without the help of revelation, that 
 seventh day of the week is i 
 of Go*i and set apart for ! 
 the (|U(^tion ; and the : it are the»e: 
 
 First. Ik'crtuse the / -fr i» ant^'ce- 
 
 dent to thi.s day, yea, completed as a law before 
 it wa.<) known or revealed to man that <f I 
 either did or would Hunctify the aeventh 
 of the week at all. 
 
 Now this law, as was said, being natttnl to 
 a man, (for "man it a law unto h 
 could only teach the things of a u- 
 there the aiKwtlc ittintii it. lUit to b< 
 detennine, and thataln^ut thing* that 
 without being either in nature or I' 
 tiou, Ls that ^ 
 man ; and t 
 wan huch. For V 
 ti)e day beft>re, ni. . 
 Mveoth day before it was n 
 by his secret decree. Thrrri'-r.-, !•> m. i-w.» 
 nature A<l;ini undemtootl it not; it wa* 
 mil 
 
 ntmrr »* !»> make 
 the law ot natur an 
 
 impossibility. Y' ,, it a 
 
 predictor, a prophet — • prophet about ditiiM 
 
 I things (o come; jrea, a prophet able to far««ell 
 
 ->■ ■' '^'l bf, and that ' • 
 a Mraiu that r. 
 
 , I. li.ic.l to. 
 
 IV-^J'I*^, to prent thi* U !•> ran ln»o n prl*** 
 OU' .« 
 
 of I . . . "» 
 
 Oen. iU. 10, compared with John i. 1, but It 
 •cema to make tlie will of (iod made knotm 
 , by a revelation a needleaa ihinir. For if th« 
 ' . ■ .11 
 
 there of particular pr<>. 
 writings? (an-! ••• ' ' 
 othen aplit t 
 
 ry 
 
 . u 
 
 r hoi J 
 
 .' -t.-.^'maod 
 
 r if the law of 
 
 .^e 
 h 
 
 |H-rformanco thereof, why may it not reveal 
 
 unto mc more, and to aliU morv, and at last att 
 
 that ia requisite for mr to know, l>oih a« to my 
 
 < tod in to be womhippcd in 
 
 .? 
 
 Titmiiy. li n 
 
 a!! m- !i tv x\v v. 
 
 .; (I. and I r 
 
 . :\ of the I . • ; -I 
 
 iC it; but thU we And not in the world. 
 
 • .;h we read not th . 
 •-_/--. — _ . . 
 
 tlic cuulroxy. 
 
 Fourthly. Ff. th«-wA»f*. %h^ mmw*n*\*-A%r 
 •abUith U D< 
 
 •honld M«m i. . ■ ' 
 
 iMliialad wurvhip mod the o iiw af/ cir-om- 
 
 Ml 
 
892 
 
 BUNYAN'S COMPLETE WORKS. 
 
 stances thereunto belonging is obligatory but 
 to some. The tree that Adam was forbid to 
 eat of, we read not but that his children might 
 have eaten the fruit thereof; and circumcision, 
 the passover, and other parts of the instituted 
 worship were enjoined but to some. 
 
 Fifthl.v. I doubt the seventh-day sabbath is 
 not of the law of nature, and so not moral ; 
 because though we read that the law of 
 nature, and that before Moses, was charged 
 upon the worid, yet I find not till then that 
 tlie profanation of a seventh-day sabbath was 
 charged upon the world; and indeed to me 
 this very thing makes a great scruple in the 
 case. 
 
 A law, as I said, we read of, and that from 
 Adam to Moses. The transgression also of 
 that law we read of then, and that particu- 
 larly, as in Genesis, Ezekiel, Deuteronomy, 
 and Romans the first and second chapters. 
 
 But in all the Scriptures we do not read 
 that the breach of the seventh-day sabbath 
 was charged upon men as men all that time. 
 Whence I gather, that either a seventh-day 
 sabbath was not discerned by the light of 
 nature, and so not by that law imposed ; or 
 else that men, by the help and assistance of 
 that, (for we speak of men as men,) in old 
 lime kept it better than in after ages did the 
 Church of God with better assistance by far, 
 for they are there yet found fault with as 
 breakers of that sabbath. 
 
 It follows, therefore, that if the law of 
 nature doth not of itself reveal to us, as men, 
 that the seventh day is the holy sabbath of 
 God, that that day, as to the sanction of it, 
 is not moral, but rather arbitrary — to wut, im- 
 l>osed by the will of God upon his people until 
 the time he thought fit to change it for an- 
 other day. 
 
 And if so, it is hence to be concluded that, 
 though by the light of nature men might see 
 that time must be allowed and set apart for 
 the performance of that worship that God 
 would set up in his house, yet, as such, it 
 could not see what time the Lord would to 
 tiiat end choose. Nature therefore saw that 
 by a positive precept or a word revealing it, 
 and by no other means. 
 
 Nor doth tiiis at all take away a whit of that 
 sanction which God once put upon the seventh- 
 day sabbath, unless any will say, and by suf- 
 ficient argument prove, that an ordinance for 
 divine worship receiveth greater sanction 
 from the law of nature than from a divine 
 Vrecept, or standeth stronger when it is es- 
 
 tablished by a law human, for such is the 
 law of nature, than when imposed by revela- 
 tion of God. 
 
 But the text will put this controversy to 
 an end. The sanction of the seventh- day 
 sabbath, even as it was the " rest of God," 
 was not till after the law of nature was com- 
 pleted : " God rested the seventh day, and 
 sanctified it" — sanctified it; that is, set it 
 apart to the end there mentioned — to wit, to 
 rest thereon. 
 
 Other grounds Of this question I might pro- 
 duce, but at present I will stop here, and con- 
 clude that if a Seventh-day sabbath was an 
 essential necessary to the instituted worship 
 of God, then itself also, as to its sanction for 
 that work, was not founded but by a positive 
 precept, consequently not known of man at 
 first but by the revelation of God. 
 
 QUESTION II. 
 
 Whether the seventh-day sabbath, as to marCi 
 keeping of it holy, was ever made hioivn to or 
 imposed by a positive precept upon him until 
 the time of Moses, which from Adam was about 
 two thousand years ? 
 
 Something must also be here premised in 
 order to my propounding of my grounds for 
 this question; and that is, that the seventh 
 day was sanctified so soon as it had being in 
 the world unto the rest of God, (as it is Gen. 
 ii. 2, 3,) and he did rest from all his works 
 which he had made therein. But the ques- 
 tion is. Whether, when God did thus sanctify 
 this day to his own rest, he did also, by the space 
 of time above mentioned, impose it as an holy sab- 
 bath of rest upon men, to the end they might 
 solemnize worship to him in special manner 
 thereon ? And I question this — 
 
 First. Because that tve read not that it wot. 
 And reading — I mean of the divine testimony 
 — is ordained of God, for us to find out the 
 mind of God, both as to our faith and our per- 
 formance of acceptable service to him. 
 
 In reading also we are to have regard t(; two 
 things : 
 
 1. To see if we can find a precept ; or, 
 
 2. A countenanced practice for what we do. 
 For both these ways we are to search, that we 
 may find out what is that good, that accept- 
 able will of God. 
 
 For the first of these we have Gen. ii. 16, 17 ; 
 and for the second. Gen. viii. 20, 21. 
 
 Now as to the imposing of a seventh-day 
 sabbath upon men from Adam to Moses, of 
 
QUESTIOyS RELATIVK TO TilR SKVESTII IKKY 
 
 .^M.tiA / // 
 
 kiiowl.ili.M> of it at first, not >■•(■ 
 
 "•.•an it i*, (Kx. X 
 : ii he, "that the 1. 
 
 iiiaiiii-ly, In nir, for w« rmd not, a* yrl, thai 
 hr Mtid it to anylxidy cIk*,) "'nHmorrow b 
 the Mibbalh of the holy rr»l unto the Lord." 
 
 AUo holy Nrhrmiah -' * •' .%' n 
 
 ho raith of Inmrl In • ,i 
 
 :hat wu fiiul nothing in holy writ tilher from ' 
 precept or example. True, we nnd thht i»ol- ' 
 cnin worship was pt-rfornied by the .-rtiMlH that I 
 then lived— lor botl> AUl, Noali, Abraham, i 
 Isaac, Jacob sacrificed unto (Jod — but we read ' 
 not that tliL- seventh day was the time pn-fixeil i 
 of God for their so worshipping, or that they 
 took any notice of it. Some nay that Adam 
 in eating the forbidden fruit broke almi the ! 
 Beventh-day sabbath, because he fell on tl. 
 day, but we read not that the breach of t 
 xabbalh wa-s charged upon him. That win 
 we read is this: '* Hast thuu eaten of the t. 
 whereof I commanded thee that thou Nhouldnt 
 not eat?" Some say also that Cain killed 
 Abel on a sabbatii day, but we read not that 
 in hid charge (iod laid any such thing at hi* 
 dt>or. This was it of whiih he •«t....d guiltv 
 before God — namely, "That his itrotlier's 
 blowl cried unto God againxt him fr>>m {!;• 
 ground." i 
 
 I therefore tjikc little notice of whai .• im...! 
 •aith, though he tlourishelh his matter with ! thin we have now under mnvidcration 
 many brave words, if he bring not with him, Thinlly. Thi- 
 
 .Si>3 
 • the 
 
 ' lor men came An*t to 
 . . ami tin- •• . .11.1 t!. i* it 
 wan to Innicl before unknown. 
 
 Hut how could Xtv either t:i<- 
 other if the Meventh-day naSltath 
 men by the light of \ 
 law, or if fr«>m •»;.■ 
 men ' 
 
 Til : al-'Ul 
 
 the alTimiative of the fintt quntion, and also 
 prepareth an argument for what I plead M lo 
 
 'Thus suith the Lord." For that, nnd that 
 only, ought to be my ground of faith lu to 
 how my fuxl would be won^hippetl by me. 
 For in the matters material to the wopthip of 
 God it is .safest that thus I l>c guidinl in my 
 judgment, for here only I i>erceivo ** the foot- 
 .ste|)s of the Hock." They .say further that f 
 God to sanctify a thijjg is to set it npnrt. Ti 
 being true, then it follows til '.h-duy 
 
 luibbath wa-H sanctified — thai , irt — for 
 
 Adam in paradise ; and so that it waa or- 
 dained a sabbath of rest to the saints from the 
 beginning. 
 
 Hut I answer, a.s I hinted lK>fore, that God 
 did sanctify it to his own rest. "The I^nnl 
 alno hath set apart him that is giwlly U>t him- 
 st)lt"." But again, it is one thing for Gi<l to 
 aanctify this or that thing to an us«', and 
 another thing to command that that thing \- 
 forthwith in being to us. As for insUncr, t 
 land of Canaan w.i- 
 th« children («f 1- 
 that land. Christ Je!«us wu.- 
 that is, set apart to be our 1. 
 God sent him into the world 
 
 If, then, by God's sanctu,. ...^ ■•. 
 
 enth day for a sablmth you understand it ' 
 
 a sabbath for man, (but the t'-zt > . 
 
 yet it might bo so act npar« i 
 
 before it ahoulil W, as •<- 
 
 him. And that the s« \ 
 
 not M yet made known to men, c< 
 
 lous Inimuso t; 
 
 br«>nch of lh« i 
 
 from men to tii 
 
 that it ia aaid of the bmiker of the *i\' 
 
 "They put him in wanl, l)ernu<tc it wa« ir . .-v-. 
 
 yet dei'lare<l what should Im> done unto him." 
 
 r ..... 
 
 When .Adam was foriiidden to eat of the 
 
 trit* i»f the knowledge <•?' ' •■■v| eTil, the 
 
 penalty was then, if he •! .mnexcd to 
 
 •1. So aUo ii i»:i« It waa aa to 
 •111* jtfiamivrr, an«l ••fh^r »>rdi- 
 
 be imfxised U|K)n men fnmt the 
 
 •••■! 'hat the punbhroent for the br«.., .. : 
 
 . I be hid with Ood for the iiwre of two 
 
 -!'• ^r\nK "f tho •*«-*»olh>day 
 
 \ WM not art 
 
 1 ^ tin •» " 
 
 njc — now a sa 
 
 op 
 
 appoints thetn a Itme and umcs to prnorm ihia 
 
894 
 
 BUNYAN'S COMPLETE WORKS. 
 
 worsliip in; but, as I said afore, before that it 
 wa-s not so, as the whole five books of Moses 
 (ihiinlyshow; wherefore tlie seventh-day sab- 
 bath, 'us such a limited day, cannot be moral 
 or of the law of nature, nor imposed till then. 
 
 And mothinks Christ Jesus and his apostles 
 do plainly enough declare this very thing; 
 fur that when they repeat unto the people or 
 expound before them the moral law, they 
 quite exclude the seventh-day sabbath; yea, 
 Paul makes that law to us complete without it. 
 
 W'c will first touch upon what Christ doth 
 in this case. 
 
 As in his sermon upon the mount, in all that 
 large and heavenly discourse upon this law, 
 you have not one syllable about the seventh- 
 day sabbath. 
 
 So when the young man came running and 
 kneeling, and asking what good thing he 
 should do to inherit eternal life, Christ bids him 
 keep the commandments; but when the young 
 man asked which, Christ quite leaves out the 
 seventh day and puts him upon the other. 
 
 You will say he left out the first, and second, 
 and third likewise. To which I say, that was 
 because the young man by his question did 
 l>resuppose that he had been a doer of them, 
 for he professed in his supplication that he was 
 a lover of that which is naturally good, which 
 is God, in that his petition was so universal 
 for every thing which he had commanded. 
 
 Paul also, when he makes mention of the 
 moral law, quite leaves out of that the very 
 name of the seventh-day sabbath, and profess- 
 eth that to us Christians the law of nature is 
 complete withcmt it. 
 
 "He that loveth another," saith he, "hath 
 fulfilled the law. For this. Thou shalt not 
 commit adultery, thou shalt not kill, thou shalt 
 not steal, thou shalt not covet; and if there be 
 any other commandment, it is briefly compre- 
 hended under this saying, Thou shalt love thy 
 neighbour as thyself Love worketh no ill to 
 his neighbour ; therefore love is the fulfilling of 
 the law." 
 
 I make not an argument of this, but take 
 an occiuiion to mention it as I go. But cer- 
 tainly, had the seventh-day sabbath been moral 
 or of the law of nature, (as some would fain 
 persuade themselves,) it would not so slenderly 
 have been i)assed over in all these repetitions 
 of this law, but would by Christ or his apos- 
 tles have been pressed upon the people where 
 M) fair an opi)ortunity as at these times offered 
 itself unto them. But they knew what they 
 did, and wherefore they were so silent as to 
 
 the mention of the seventh-day sabbath when 
 they so well talked of the law as moral. 
 
 Fifthly. Moses and the prophet Ezekiel both 
 do fully confirm what has been insinuated by 
 us — to wit, that the seventh day as a sabbath 
 w'as not imposed upon men until Israel was 
 brought into the wilderness. 
 
 1. Moses saith to Israel, "Kemember that 
 thou wast a servant in the land of Egypt, and 
 that the Lord thy God brought thee out thence 
 through a mighty hand and by a stretched- out 
 arm ; therefore the Lord thy God commaudetb 
 thee to keep the sabbath day." 
 
 Yea, he tells us that the covenant \Vhich God 
 made with them in Horeb, that written in 
 stones, " was not made with their forefathers, 
 (to wit, Abraham, Isaac, and Jacob,) but with 
 them." 
 
 2. Ezekiel also is punctual as to this: "I 
 caused them," saith God by that prophet, " to 
 go forth out of the land of Egypt, and brought 
 them into the wdlderness. And I gave them 
 my statutes and showed them my judgments, 
 which if a man do he shall even live in them. 
 Moreover, I gave them my sabbaths to be a 
 sign between me and them, that they might 
 know that I am the Lord that sanctifieth 
 them." 
 
 What can be more plain ? And these, to be 
 sure are two notable witnesses of God, who, as 
 you see, do jointly concur in this — to wit, that 
 it was not from paradise, nor from the fathers, 
 but from the wilderness and from Sinai that 
 men received the seventh-day sabbath to keep 
 it holy. 
 
 True, it was God's sabbath before, for on the 
 first seventh day we read that God rested there- 
 on and sanctified it. Hence he calls it, in the 
 first place, my sabbath : " I gave them my sab- 
 bath." But it seems it was not given to the 
 Church till he had brought theminto the wil- 
 derness. 
 
 But, I say, if it had been moral it had been 
 natural to man, and by the light of nature moii 
 would have understood it, even both before 
 was, and otherwise. But of this you see we 
 read nothing, either hy positive law or counte- 
 nanced example, or any other way, but rather 
 the flat contrary — to wit, that Moses had the 
 knowledge of it first from heaven, not by tra- 
 dition ; that Israel had it not of or from their 
 fathers, but in the wilderness from him, to wit, 
 Moses, after he had brought them out of the 
 land of Egypt ; and that that whole law in 
 which this seventh-day sabbath is placed waa 
 given for the bounding and better ordering of 
 
QUKSTIOSS hKLATlVE TO TUK SEVEXTUDAY S,iBBATU. 
 
 them iu tlitir church slate Tur their time, till I 
 the MessiiiM should couie unJ put, l»y a W-ttcr ' 
 ministnition, this out uf his Church, m v 
 ihall further shuw uiioii. 
 
 Tlie seveiith-duy sahhath, ' 
 from paratlisi', nor from ii.i 
 fatliery, hut from the wilderiiuMi and from 
 Hiiiai. 
 
 I 
 
 QUi-xn.'.N ill. 
 
 Whether, u-hen the $evrn(h-dity tabtath t 
 ffiren to Jitrael in the m/Jerncat, the Uattila, 
 a» such, were conrerned therein t i 
 
 Hefouk I show my ground for thin qumtion I 
 1 must also first prt-miM" that tlu> (icnlih-ft, m | 
 such, were then without the Church of Ood i 
 and pale thereof ; consequently had iiothini; to 
 do with the essentials or nect>»war)' circum- ' 
 stances of that wor;*hi|> which (i<kI had set up I 
 for himself now amon^ thi* (-hililrcti of 1-tr.iol. 
 Now then for the ground of tlio qut-^tion: 
 First. We reatl not that (tod gave it to any 
 but to the seed of Jacoh. Heucv it is said to ' 
 
 Israel, and to Israel onlv, "The Lord hath ' 
 
 • I 
 
 given (you) his siihbath ;" and apain, "I al-Mi 
 gave (them) my sahbaths." 
 
 Now if the gift of till- .x.'ventli-da\ 
 was only to Israel, as tluM' texts di» m 
 Bet-m to say, then to the Gentiles, as such, it i 
 Wiis not given ; unless any should c<mcludc 
 that tio<l hy thus doing preferred the Jew to a 
 state of Gentilism, or that he l>ostowcd on 
 them hy thus doing some high ticntilc privi- 
 lege; but this would be very firtious; for, to 
 lay aside reason, the text always, as to prefer- 
 ence, did set the Jew in the first of place*, 
 (Rom. ii. 10.) nor was his giving the seventh- 
 day sabbath to them but a sign and token 
 thereof. 
 
 lUit the great objection is hocaUAc the »e»- 
 enth-day sabbath is found ;■ 
 tlioAC precepts which is •»> 
 the Moral Law, for thence it is concluded to be 
 of a perpetual duration. 
 
 Rut I answer, that neither that, an given on 
 Sinai, is morr.l ; I mean as to t' ! 
 
 enrh of its ministration, of wb 
 mitting, we thai! say in'>r<- iti 
 the fourth i[Uir>«tioii, ^\liitliir I : 
 satisfaction. Hut, 
 
 Secondly. The (lentilcji c«»uld not Iw oq|h 
 cemcd. as such, with God's giving of • scTeoth* 
 day sabbath to Israel, U^'ause, .is I have «how- 
 ed before, it was given to Israel c.>n«iderr.| a« 
 the Church of God. Acta vii. SI. 
 
 Nor waa it given to t» ■ '■ • ■•• "••'-. 
 
 riten and cerrmoniea th- 
 
 •; Num. xxviii. y, lu; >iji, xm. iz, 
 > 4. 
 
 to Israel only. r<> 
 
 •'-•'■ .... to 
 
 lUit 
 
 f 
 a M4-veiitii-<lu\ ..'I 
 
 have appropriiii 
 
 Again, to any tltat (i 
 day sabliath to the (ient 
 
 so he must if it b«''of ■ v< 
 
 mui ' . 
 
 111 by tiie Jew - 
 
 And what «••: *» 
 
 front hence but that Ood did at one and the 
 
 same time not up two s't*- • •■ ' '- •; 
 
 ship in the world— on< 
 
 other ani' " i " ,, 
 
 •neb all ni 
 
 God's Church that then was. fur one to nay the 
 (fenliU-M were to ncrsv (iod with more liberty 
 than the Jew 1 For the law was • yoir, and 
 
 yet the Gentile is < : . I to be 
 
 without God in ti 7 ; IV 
 
 cxlvii. 19.20: Matt, xv o. 11. 12. 
 
 Thirdly. When the » . • the Jew.* 
 
 return fnmi llabylon, camr nn<i oiTerttl their 
 wares to sell to the childrrit of Israel at Jeru- 
 salem on this sabbath, yea, and Mild them I(k>, 
 yet mot thy, but the .1 ' • ' as 
 
 the only breakeni of tb.i' re 
 
 n at Jerusalem iim n of I we th^t on 
 ->itlh Milil their comnxHlilies to the 
 Jews and men of Judah, yet mot ihry, but I he 
 men of Judah, w«>»-'- ...i.'- i..i. .i « •!. .. li.^ 
 breaker* of this »a' 
 
 16. 16, 17. 18, 19. 90. 
 
 Rut can it be im:i. w 
 
 \n^n conrrrnrd i» •• 
 
 (Uvine, ihAl w* holy a nvaa a* Nciitiuiah nuuld 
 
896 
 
 liiive let them escape without a 
 notorious a transgression thereof, especially 
 concerning that now also they were upon God's 
 ground— to wit, within and unthout the walls of 
 Jerusalem ? 
 
 Fourthly. Wherefore he saith to Israel again, 
 " Verily, my sabbaths (ye) shall keep." And 
 again, (Ye)' •' shall keep my sabbaths." And 
 again, "The children of Israel shall keep my 
 sabbaths, to observe my sabbath throughout 
 (tlieir) generations." 
 
 What can be more plain, these things thus 
 standing in the Testament of God, than that 
 the seventh-day sabbaths, as such, were given 
 to Israel, to Israel only, and that the Gentiles, 
 as such, were not concerned therein? 
 
 Fifthly. The very reason also of God's giving 
 of the seventh-day sabbatti to the Jews doth 
 exclude the Gentiles, as such, from having any 
 concern therein. For it was given to the Jews, 
 as was .';aid before, as they were considered 
 God's Church, and for a sign and token by 
 which they should know that he had chosen 
 and sanctified them to himself for a peculiar 
 I)fople. Ex. xxxi. 13, 14, 15, 16, 17 j Ezek. xx. 
 12, 13. And a great token and sign it was 
 that he had so chosen them, for in that he had 
 given to them this sabbath he had given to 
 them (his own rest) a figure and pledge of his 
 sending his Son into the world to redeem them 
 from the bondage and slavery of the devil ; of 
 whom, indeed, this sabbath was a shadow or 
 type. Col. ii. IG, 17. 
 
 Thus have I concluded my ground for this 
 third question: I shall therefore propound 
 another. 
 
 QUESTION IV. 
 
 Whether the sevaith-day sabbath did not fall, as 
 fuch, with the rest of the Jewish rites and cere- 
 viomesf Or xchcther that day, as a sabbath, 
 wag uftencards by the apostles imposed upon 
 Uie churches of the Gentiles ? 
 
 I WOULD now also, before I show the grounds 
 of my proposing this question, premise what 
 is necessary thereunto— to wit, that time and 
 Jay were both fixed upon by law for the solemn 
 performance of divine worship among the 
 Jews, and that time and day is also by law fixed 
 for the solemnizing of divine worship to God 
 in the churches of the Gentiles; but that the 
 hoventh-day sabbath, as such, is that time, that 
 Jay, that still I question. 
 
 Now, before I show the grounds of my ques- 
 tionmg of it, I shall inquire into the nature of 
 
 BUNYAN'S COMPLETE WORKS. 
 
 rebuke for so 
 
 that ministration in the bowels of which this 
 seventh-day sabbath is placed. And — 
 
 First. I say, as to that, the nature of the law 
 is moral, but the ministration and circum- 
 stances thereunto belonging are ihadowish and 
 figurative. 
 
 By the nature of it, I mean the matter there- 
 of; by the ministration and circumstances 
 thereto belonging, I do mean the giving of it 
 by such hands, at such a place and time, in 
 such a mode, as when it was given to Israel in 
 the wilderness. 
 
 The matter therefore — to wit, "Thou shalt 
 love the Lord thy God with all thy heart, and 
 with all thy soul, and with all thy mind, and 
 with all thy strength, and thy neighbour as 
 thyself "—is everlasting, (Mark xii. 29, 30, 31,) 
 and is not from Sinai nor from the two tables 
 of stone, but in nature; for this law com- 
 menced and took being and place that day in 
 which man was created ; yea, it was concreate 
 with him, and without it he cannot be a ra- 
 tional creature, as he was in the day in which 
 God created him. But for the ministration of 
 it from Sinai, with the circumstances belong- 
 ing to that ministration, they are not moral, 
 not everlasting, but shadowish and figurative 
 only. 
 
 That ministration cannot be moral, for three 
 reasons : 
 
 1. It commenced not when morality com 
 menced, but two thousand years after. 
 
 2. It was not universal, as the moral law is , 
 it was given only to the Church of the Jews 
 in those tables. 
 
 8. Its end is passed as such a ministration, 
 though the same law, as to the morality thereof, 
 abides. Where are the tables of stone and 
 this law as therein contained? We only, as 
 to that, have the notice of such a ministration 
 and a rehearsal of the law, with that mode of 
 giving it, in the Testament of God. 
 
 But to come to particulars : 
 
 1. The very preface to that ministration 
 carrieth in it a type of our deliverance from 
 the bondage of sin, the devil, and hell, Pha- 
 raoh, and Egypt, and Israel's bondage there 
 being a type of these. 
 
 2. The very stones in which this law was 
 engraven were a figure of the tables of the 
 heart. The first two were a figure of the 
 heart carnal, by which the law was broken ; 
 the last two of the heart spiritual, in which 
 the new law, the law of grace, is written and 
 preserved. Ex. xxxiv. 1 ; 2 Cor. iii. 3. 
 
 2. The very mount on which this ministra* 
 
t^UESTIOyS RKLATIVE To I UK ^KyK.sniDAY SMtHATU. 
 
 897 
 
 tion was giviii wa* typical ol" M>iunl Zion. 
 Bei- Ucb. xii., wliiTf they are tuinpariJ. 
 
 3. Yea, the very C'liurch whom ilmi niiuw- 
 tration was given to wiw u tigure c.f the 
 Church of the (Jospel that '\» on Mount Zlon. 
 See the same t>cripture, and compare it with 
 Acts vii. 38 ; Rev. xiv. 
 
 5. That ministration wiut given in the ' 
 •nJ by the di:i|)o.'«ilion of atigeln, t<> pt. 
 how the new law or minintratiun ": 
 na-H to he given afterwanU to tii. 
 under the New Testament, by tlie hanils of 
 the augel of (Jod's cverhutting covcnn'' ■ ' 
 grace, who w his* only-bogotten Son. 
 
 G. It was given to Israel also in the i.ui.i 
 of Moses as a mediator, to show or typify out 
 that the law of grace was in aAertinie* • 
 come to the Church of Christ bjr the hat. . 
 and mediation of Je>us our Lord. 
 
 7. As to this ministratiun, it wiui to con- 
 tinuo " but till the Seed should c«>n)c," and 
 theu must, as such, give place to a belter 
 ministration. Clal. iii. ly. "A better cove- 
 nant, established upon better promises." lleb. 
 viii. G. 
 
 From all this, therefore, I conclude that 
 there is a ditl'erence to be put between the 
 morality of the law and the minUtration 
 of it upon Sinai. The law, as to its moral- 
 ity, was belcre, but its to this miniiitrution, 
 it was not till thf (iiiirch w:U"* v 
 and he with tiie aiigi ;•» on Muun 
 the wildern(.>ss. 
 
 Now in the law, as moral, we conclude a 
 time pro{)ounded, but no seventh-day sabbatli 
 enjoined ; but in that law as that i 
 which ministration i« nlrnily out 
 find a seventh ! 
 Clod rested, on .. 
 
 worLs — enjoined. Wluit is it, then T \V li • 
 the whole ministration as written "•>•! ■ 
 graven in stones being removed, t, 
 day sabbath niii-'t >' 
 the time, nor yet t. 
 •abbath or rest, moral, on; i. 
 whole ministration, a.-* -ui ii, i.. 
 until tho time of reformation; whuh tii. 
 bi-ing come, this niini->*tratio!i, an I faui, 
 8uch, ceaseth, and the whole l;iw. a< t<> t 
 ity of it, 
 :, who ill., 
 law of works, nor tui tiiut nn:. 
 and engraven in stone*, but .. 
 to those that have belief ed in bim. 1 O 
 Ix. 21. 
 
 So, then, that law is still moml and alill 
 s: 
 
 "" i-i a Ctitd, 
 
 '• ' iiufvh to 
 
 worahip him in, accortiing to that will of hie 
 that ho bath revealed in bt* word, llul 
 tbougb by that Uw lime ia re«)uircd. yet by 
 that, aa moral, the time never was prvfitcU. 
 Tho lime, thru, of old was appotnli-<l by surh 
 ■f that law m» wr ' 
 - of, and whi ri tha". . 
 
 (KMi evaacHl that time di<l -'i wiiii il. 
 
 .Vnd now by our new I-. S-.n of 
 
 (io(l, ho being" I»rd aUo lay," 
 
 " ' ive a time prrAxcd, »• no- om ..i imiure 
 • ih. a new ilay. by him who it l,.<ird ot 
 11 1 - 
 not i'l 1 
 
 And lhi« I ronfirut further bjr tboae 
 that now shall follow : 
 
 Kinil. Itceaum) we And not, from the reaur* 
 rrction of Chri»t to the end of •' any 
 
 thing writt«'.i hy whi<-h i« ini •«•¥• 
 
 cnlh i 
 
 aa I - »t 
 
 time we find no longer in)|Mn(U ; and in all 
 dutie* |H>rtaining to (iod and his true wurmbip 
 in his churcbc* We muat be guided by hia 
 
 l.i ' ' ' wlirtl 
 
 I 
 things net\ 
 
 Secondly. .. i bare abowrd, that 
 
 tliia acventb-ilay sabbath ia confined not to 
 
 now, 
 
 liath 
 in- 
 
 . but DO «'. ig lo 
 
 I minbtrmtton tbal now 
 
 t tho N 
 
 Oor. iU. 
 
898 
 
 BUyYAS'S COMPLETE WORKS. 
 
 3. By telling of them it is a ministration 
 that tendcth to blind the mind and to veil the 
 heart as to the knowledge of their Christ; so 
 that they cannot, while under that, behold his 
 beauteous face but as their heart shall turn 
 from il to him. 2 Cor. iii. 
 
 4. And that they might not be left in the 
 dark, but perfectly know what ministration it 
 is that he means, he saith expressly it is " that 
 written and engraven in stones." See again 2 
 Cor. iii. And in that ministration it is that 
 this seventh-day sabbath is found. 
 
 But shall we think that the apostle speaks 
 any thing of all here said to wean saints from 
 the law of nature, as such? No, verily; that 
 he retains in the Church, as being managed 
 there by Christ. But this ministration is 
 dangerous now, because it cannot be main- 
 tained in the Church but in a way of con- 
 tempt to the ministration of the Spirit, and is 
 derogatory to the glory of that. 
 
 Now these, as I said, are weaning consid- 
 erations. No man, I do think, that knows 
 himself or the glory of a Gospel ministration, 
 can, if he understands what Paul says here, 
 desire that such a ministration should be re- 
 tained in the churches. 
 
 Fourthly. This seventh-day sabbath has lost 
 its ceremonies, (those unto which before you 
 are cited by the texts,) which were with it im- 
 posed upon the old Church for her due per- 
 formance of worship to God thereon. How 
 then can this sabbath now be kept — kept, I 
 say, according to law? For if the Church on 
 which it was at first imposed was not to keep 
 it, yea could not keep it legally without the 
 practising of those ceremonies, and if those 
 ceremonies are long ago dead and gone, how 
 will those that pretend to a belief of a contin- 
 uation of the sanction thereof keep it, I say, 
 according as it is written ? 
 
 If they say they retain the day, but change 
 their manner of observation thereof, I ask, 
 Who has commanded them so to do? This is 
 one of the laws of the sabbath : " Thou shalt 
 take fine flour and bake twelve cakes thereof: 
 two tenth deals shall be in one cake. And 
 thou ^lialt set them in two rows, six on a row* 
 upon tiie pure table of the Lord. And thou 
 Bhalt put pure frankincense upon each row, 
 that it may be on the bread for a memorial, 
 even an offering made by fire unto the Lord. 
 Every sabbath he shall set it in order before 
 the Lord continually, being taken from the 
 children of Israel by an everlasting covenant." 
 Lev. XX iv. 5-9. 
 
 Now if these be the laws of the sabbath, 
 this seventh-day sabbath, and if God did never 
 command that this -sabbath should by his 
 Church be sanctified without them, and, aa 
 was said before, if these ceremonies have been 
 long since dead and buried, how must thja 
 sabbath be kept? 
 
 Let men take heed, lest while they plead for 
 law, and pretend themselves to be the only 
 doers of God's will, they be not found the big- 
 gest transgressors thereof. And why can they 
 not as well keep the other sabbaths as the sab- 
 baths of months, of years, and the jubilee? 
 For this, as I have showed, is no moral pre- 
 cept ; it is only a branch of the ministration 
 of death and condemnation. 
 
 Fifthly. The seventh-day sabbath, as such, 
 was a sign and shadow of things to come; and 
 a sign cannot be the thing signified and sub- 
 stance too. Whei'efore when the thing signi- 
 fied or substance is come, the sign or thing 
 shadowing ceaseth. And I say, the seventh- 
 day sabbath being so, as a seventh-day sab- 
 bath it ceaseth also. See again Ex. xxxi. 13, 
 14; Ezek. xx. 12, 21; Col. ii. 14. 
 
 Nor do I find that our Protestant writers, 
 notwithstanding their reverence of the sab- 
 bath, do conclude otherwise, but that though 
 time, as to worshipping God, must needs be 
 contained in the bovrels of the moral law" as 
 moral, yet they, for good reasons, forbear to 
 affix the seventh day as that time thereto. 
 They do it, I say, for good reasons — reasons 
 drawn from the Scripture — or rather for that 
 the Scripture draws them so to conclude, yet 
 they cast not away the nrorality of a sabbath 
 of rest to the Church. It is to be granted, 
 then, that time for God's worship abideth for 
 ever, but the seventh day vanishes as a shadow 
 and sign, because such indeed it was, as the 
 Scripture above cited declares as to the sanc- 
 tion thereof as a sabbath. 
 
 The law of nature, then, calls for time, but 
 the God of nature assigns it, and has given 
 power to his Son to continue such time as 
 himself shall, by his eternal wisdom, judge 
 most meet for the churches of the Gentiles to 
 solemnize worship to God by him in. Hence 
 he is said to be the " Lord even of the sabbath 
 day." Matt. xii. 9. 
 
 Sixthly. I find by reading God's word that 
 Paul, by authority apostolical, takes away the 
 sanctions of all the Jews' festivals and sab- 
 baths. 
 
 This is manifest for that he leaves the ob- 
 servation or non-observation of them as things 
 
Qi'ESTIoys RELATIVE TO THE SErES'TUDiV SAliHATJl 
 
 899 
 
 Indifreivnl to ihe iiiiini uml di^^Tftioii of thw 
 believers : '"One iiuiii e^tenuetli one tlay above 
 anutber: anotluT esteemeth every day alike. 
 Lot every man be fully penuadcU iu liU owu 
 mind." 
 
 By this last clnuHO of the vorsc, " Let ever^ 
 man be fiiily j>ersua<led in bis own mind," ; 
 dotb plainly deelare tbat .-ucb ilayn uro now 
 Htript of tbeir sanction; for n<ine «»f (}tMl"» 
 laws, while they retain tbeir minctioii, nre left 
 to the will and miml of the bclivveni aa lo 
 whether they will observe them or no. Men, 
 I say, are not left to their liberty In nuch a 
 case; for when a stamp of divine authority ia 
 upon the law, and abides, so loti^ we are Ixmnd 
 not to our mind, bnt to tbat law ; but when a 
 thinjj once siicred b;ia lost itn sanction, then 
 it tails, as to faith and conscience, anioni; 
 other common or indilferent things. And so 
 the 8cventh-ilay siibbatb did. A^rain — 
 
 Seventhly. Thus Paul writer to the Church 
 of Colossians : " Let no man judj^e you in 
 meat, or in drink, or in respect of any holy day, 
 or of the new moon, or of the sabbath, which 
 are a shadow of things to come, but the Ixitly 
 is Christ." Here also us ho »orvcth other holy 
 days he sorveth the sabbath ; he gives a liberty 
 to believers to refuse the observation of it. and 
 coinniamls that no man should jn : 
 thoin for their so doing. .Vnd as \ 
 reason of his so doing is because the 6«w/y, ti»e 
 •ubstance, is come: Christ luiith he, is the 
 bo<ly, or that which those thintpi wore a shadow 
 or figure of. " The body is Christ," 
 
 Nor hath the apostle, (since he«aith, "or of 
 the sal)bath,") one would think, I- ;• 
 out at which men's inventii>ns cou 
 man ha.<i sought out many, and so many he 
 will use, 
 
 But again. That the apoMtle by thin woni 
 tfiftbath intends the noventh-day vabbath in 
 clear, for that it is by Mo««»s bimvrif ctuint*-*! 
 for a sign, aa we li 
 none of the other « i 
 Bh.adow of the LopI J- 
 f'or that, and that alftn<\ 
 0<m| ;" in it God restml from all hu work- 
 Hence he calls it, by way of crainen'- ■ 
 tabb»Uh and my holu dnu. 
 
 Yet could til ■ ' 
 cal, for (}<h1 nt-- 
 
 resttMl but in bin ."^m : I bm i* ii< 
 in whom I am well plc.i«<>t|.' fi. 
 then, was Oo*!*" rrsit typitiilly, and wa- 
 to Israel 9» a lign of Wt* grace lowanN 
 
 in Christ ; wbereforu when l'hri*t wa* ri«en it 
 ccjisfl -iril u ,, iiu lunger of obli|;alion t" ' ■•■ I 
 the • Iu the ul«irr\M(i<in ti. 
 
 ("Or... I. • • It • 
 
 out (hi* IT 
 
 .'<• to come, and that 
 
 i tJi. Ill all • ri.. 1- 
 
 Cbriit. ' 
 
 Kighthlv. .No III '.11 ni,i, [ 
 that lleb. ir. i intrndn the •■ 
 buth,on wii 
 for tb." Us 
 
 in venM? 6, were typical a« to n day niadr uieo 
 lion of in vcr*o 7 and 8, which day he calU 
 amoihtr. He would not t^mcttrtlt h«\i< ni»<i« 
 mention of itMo/Acr day : If Jinhua : m 
 
 them rest, b" w..ii|.| iio( N'ow i' ..j 
 
 not that T' tnry 
 
 hud it not r<: 
 
 And all the rrsu therefore that Mim4-« gave 
 them, and that Jokliua gave them t<M(, wvr* 
 but typical of awttArr day, in which (iud 
 would giro them nmt. Vers«-ii P, 10. Ami 
 whether the dav to n>nii« wna ( liri*t »t h>*ii««'n. 
 
 t nlion by iin\id i«, ami that h/UT' 
 
 •' of another day. " Therr rrmatoa, 
 
 therefore, a rmt lo the p«oplu of (tud." A 
 
 * Lru* «^ur, and »u«il \m 
 
 And in that he naith. "There rentain* a 
 rmt," referring to that of iHivid, what i» it if 
 it signilini not tlial the other rmtn irmain motf 
 Thcr»« rrmaims therrfore a re«t — ^a rr«t pre- 
 fiirurtil by the »rvrnth dav and bv tbr rrmt ol 
 
 .nda 
 
 in, to whom ami lo which the weary art 
 
 ' cfimo for rT»t ? ; ■; 
 
 -; Heb.iT. 11. 
 
 |i la him which ••• alw la • 
 
900 
 
 BUNYAN'S COMPLETE WORKS. 
 
 as the epistle to the Hebrews doth plentifully 
 declare. 
 
 And I say again, the seventh-day sabbath 
 cannot be it, for the reason showed afore. 
 
 Ninthly. Especially if you add to all this 
 that nothing of the ministration of death 
 written and engraven in stones is brought by 
 . Jo*us or his apostles into the kingdom of 
 Christ as a part of his instituted worship. 
 Hence it is said of that ministration in the 
 bowels of which this seventh-day sabbath is 
 found that it has now no glory, that its glory 
 is done away in or by Christ, and so is laid 
 aside, the ministration of the Spirit that 
 excels in glory being come in the room 
 thereof. 
 
 I will read the text to you: 
 
 "but if the ministration of death, written 
 and engraven in stones, was glorious, so that 
 the children of Israel could not steadfastly be- 
 hold the face of Moses for the glory of his 
 countenance, which glory was to be done away, 
 (it wjis given at first with this proviso, that it 
 should not always retain its glory, that sanc- 
 tion, as a ministration,) how shall not the min- 
 istration of the Spirit be rather glorious! For 
 if the ministration of condemnation be glory, 
 much more doth the ministration of right- 
 eousness exceed in glory. For even that which 
 was made glorious had no glory in this re- 
 spect, by reason of the glory tliat excelleth. 
 For if that which was done away was glorious, 
 much more that which remainetb is glorious!" 
 2 Cor. iii. 
 
 What can be more plain? The text says 
 expressly that this ministration doth not re- 
 main ; yea, and insinuates that in its first in- 
 stitution it was ordained with this proviso, "It 
 was to be done away." Now if in its first in- 
 .stitution upon Sinai it was thus ordained, and 
 if by the coming in of the ministration of the 
 Spirit this ordination is noAV executed — that is, 
 if by it, and the apostle saith it, it is done 
 away by a ministration that remains — then 
 wnere is that seventh-day sabbath? 
 
 Thus, therefore, I have discoursed upon this 
 fourth question; and having showed by this 
 discourse that the old seventh-day sabbath is 
 abidished and done away, and that it has 
 nothing to do with the churches of the Gen- 
 tilos, I am next to show what day it is that 
 must abide, that must abide as holy to the 
 Christians, and for them to perform their 
 New Testament church service in. Take the 
 question thus : 
 
 QUESTION V. 
 
 Since it is denied thai the seventh-day sabbath it 
 moral, and found that it is not to abide as a 
 sabbath for ever in the ' Church, what time is to 
 be fixed on for Neiu Testament saints to per- 
 form together divine worship to God by Christ 
 in? 
 
 Upox this question hangs the stress of all 
 as to the subject now under consideration. 
 But before I can sjoeak distinctly to it I must 
 premise, as I have in order to my speaking to 
 the questions before, something for the better 
 clearing of our way : 
 
 First, then. We are not now speaking of 
 all manner of worshipping God, nor of all 
 times in which all manner of worship is to be 
 j:>erformed, but of that worship which is church 
 worship, or worship that is to be performed by 
 the assembly of saints, when by the will of 
 God they, in all parts of his dominion, as- 
 semble together to worship him; which wor- 
 ship hath a prefixed time allotted to or for its 
 jjerformance, and without Avhicli it cannot, ac- 
 cording to the mind of God, be done. This is 
 the time, I say, that we are to discourse of, 
 and not of all time appointed for all manner 
 of worship. 
 
 I do not question but that worship by the 
 godly is performed to God every day of the 
 week, yea, and every night too, and that time 
 is appointed or allowed of God for the per- 
 formance of such worship. But this time is 
 not fixed to the same moment or hour univer- 
 sally, but is left to the discretion of the be- 
 lievers, as their frame of spirit, or occasions, 
 or exigences, or temptations, or duty shall 
 require. 
 
 We meddle then only with that time that the 
 worship aforesaid is to be performed in ; which 
 time the law of nature, as such, supposes, but 
 the God of nature chooses. And this time, as 
 to the churches of the Gentiles, we have proved 
 is not that time which was assigned to the 
 Jews — to wit, THAT seventh day which was 
 imposed u^jon them by the ministration of 
 death — for, as we have showed already, that 
 ministration indeed is done away by a better 
 and more glorious ministration, the ministra- 
 tion of the Spirit, which ministration surely 
 would be much more inferior than that which 
 has now no glory, was it defective as to this — 
 that is, if it imposed a Gospel service, but ap- 
 pointed no time to perform that worship in, or 
 if, notwithstanding all its commendation, it 
 
QUESTIONS RELATIVE TO THE SEVESTUDAY SABBATH. 
 
 901 
 
 should be forced to borrow of u niiiiUtnition r«t«xl on thr Fallicr'n ri-«liii^'<Uix, for it ia 
 
 inferior to '\U^\i—(hat, to wit, the liim- without 
 which by no means it.-* must tuleniu wonthip 
 can be perfornied. 
 
 This, then, is tho conduction, that time tu 
 worship God in is miuirt-*! by the law of 
 nature; but that the hiw of nature duth, m 
 BUi-li, fix it on the si-vcntli dav fr<i! 
 tion of the worhl, that I utterly d«i. a 
 
 I have said alreatly and liave yet to nay on that 
 behalf. Yea, I hope to make it manife»t, m I 
 have, that thi» seventh day is remove<i— that 
 God, by the ministration of tlie Spirit, htm 
 changed the day to another time -to wil, tht 
 first day of (hf vxfk. Therefiin- \^ 
 the time is fixed for the worship • 
 Testament Christians or ehurehi-s of tiie Ueo* 
 tiles unto that day. 
 
 Now in my discourse upon thi.t subject I 
 shall— 
 
 1. Touch upon those texta that arc more 
 close, yet have a divine intimation of this 
 thing in them. 
 
 2. And then I shall come to text^ more ex- 
 press. 
 
 First, for those texts that are more cXcmc, 
 yet have a divine intimation of thi« thing in 
 thenj. 
 
 First. The compari?«<m that the Holy <iho<«t 
 maki^ l)etwtH.Mi the rest of IJ<k1 from hi-twork" 
 and the rest of Christ from hi» doth intim.i 
 such a thing: " He that hath entered into h. 
 rest, he also hath ctM") <i from his own works, 
 as G*k1 did fnmi his." Heb. iv, 10. 
 
 Now (iihI resteil from his works, and sancti- 
 ned a tlay of rest to him- u 
 
 rest; which day he aho . x* 
 
 a day of holy rest likewi-x-. And ii «. hrifll 
 thus rested from his own works, (and tlic Holy 
 GhoAt says he did thus rest,) he also hath 
 sanctified a day to himself as that in which he 
 hath finishnl his work, and irivi>n it aNo to his 
 Church to Iw ar> ••\' 
 doing, and that tip 
 his .<(ake. 
 
 And sec. a.s the Father's work r,.v* fir-: 
 his day went l>cfore, and as the ~ 
 camo after, so his ■! -i . - 
 
 The Father's day w 
 the creation- •' 
 
 Nor mav t! 
 nays as (.Jo<l \v 
 ed hU: "He .. 
 
 works, as God did from liis." i i 
 say, a.s (Jod did ; bn* • " ' - 'r^I on n.- 
 Jay, and therefore .*t. Not • 
 
 evident that then he had )('*"' i^ft uf hia 
 work to do, for he had nut as ihcu got his coa- 
 queat over death; but the uext day he alao 
 entered into him rr«t. Iiariiiir. by hi* ruiiuK 
 
 aixi i. iiiK. 
 
 S», • .t of 
 
 tlic i<<on of ( tod. It niu*t nr«^ be Ihr day u( 
 the rmt of hlJ* vhurrhm also. For IttMl k«v« 
 his rc«tiug-«hty to hi* Churrh to be a Mbbath : 
 "andChrifit r»>t ' 
 ditl friini bi« ;" • 
 
 there are two nabitath* at once. 1 hr Kntlicr's 
 was imp<M4Hl for a time, even until tbv .S>n'« 
 ahould come ; yea, as I have showed you. evro 
 in the ver>' time of itn im|K«inK it hm al<M< or- 
 dained to U' «loiie away. Hi'iu-«> hr naith (hnl 
 
 !■ ■ ■ 
 
 1 
 
 at one time, but that a »urcnMii-tn oi time was 
 ordained to the New Tentameiit sainla oi 
 churches of the Gentile* to wonihip in ; which 
 time is that in whir!. * *- r<«tol froiu his 
 own works, as (mmI >\ 
 
 h 11 
 
 ■ ■! 
 
 .N..W, t-» tM- a lA<Kt> u to 
 . dominion ••\er it tl.in.- a:.! mi 
 power to alter or changv it a< 
 power; and where is he that tian-n put «. tuDit 
 has not this al«M)lutely? 
 
 W. 
 on n!I 
 
 day and c^•- 
 
 Which I thoik l' ...-;.> .iwn. KM III 
 
 not rest from hi* own work* thrrvii, 
 
 111 
 
 of it as 
 
 to 
 
 - i. ,w 
 
 •j«» n*(; coo 
 
902 
 
 BUNYAN'S COMPLETE WOEKS. 
 
 icquently, and for the rest of his churches and 
 fur his worship to be solemnized in. 
 
 Thirdly. And on C/m day some of the saints 
 that sUjjt arose and began their eternal sab- 
 bath. See bow the Lord Jesus had glorified 
 this day ! Never was such a stamp of divine 
 honour i)Ut upon any other day, no not since 
 the wuild began. "And the graves were 
 opened, and many bodies of the saints whieh 
 •lept arose and came out of their graves after 
 liis resurrection," &c. That is, they rose as 
 Boou as he was risen. But why was not all 
 this done on the seventh day? No, that day 
 was set apart that saints might adore God for 
 the works of creation, and that saints through 
 that might look for redemption by Christ. 
 But now a work more glorious than that is to 
 be done, and therefore another day is assigned 
 for the doing of it in— a work, I say, of re- 
 demption completed. A day, therefore, by it- 
 self must be assigned for this, and some of the 
 suiuta to begin their eternal sabbath with God 
 iu heaven ; therefore a day by itself must be 
 appointed for this. Yea, and that this day 
 might not want thai glory that might attract 
 the most dim-sighted Christian to a desire 
 after the sanction of it, the resurrection of 
 Christ and also of those saints met together on 
 it ; yea, they both did begin their eternal rest 
 thereon. 
 
 Fourthly. The Psalmist speaks of a day that 
 the Lord Jehovah, the Son of God, has made, 
 and saith, " We will rejoice and be glad iu it." 
 But what day is this? Why, the day in which 
 Christ was made " the head of the corner," 
 which must be applied to the day in which he 
 was raised from the dead, wliicli is the first of 
 the week. 
 
 Hence Peter saith to the Jews, when he 
 treateth of Christ before them, and particu- 
 larly of his resurrection, "This is the stone 
 which (was) set at naught of you builders, 
 which (is) become the head of the corner." 
 IJe was set at naught by them the whole 
 couise of his ministry unto his death, and 
 was mad'' the head of the corner by God that 
 day he rose from the dead. This day, there- 
 fore, is the day that the Lord Jeliovah has 
 made a day of rejoicing to the Church of 
 Christ, and we will rejoice and be glad in it. 
 
 For can it be imagined that the Spirit by 
 the prophet should thus signalize this day for 
 nothing, saying, '^This is the day which the 
 Lord hath made," to no purpose? Yes, you 
 may say, for the resurrection of his Son. 
 
 But 1 add that lliirt is not all; it is a day 
 
 that the Lord has both made for that, and 
 that "we might rejoice and be glad in it." 
 Rejoice, that is, before the Lord, while solemc 
 divine worship is performed on it by all the 
 people that shall partake of the redemption 
 accomplished then. 
 
 Fifthly. God the Father again leaves such 
 another stamp of divine note and honour upon 
 this day as he never before did leave upon any, 
 where he saith to our Lord, "Thou art my 
 Sou, this day have I begotten thee ;" still, I 
 say, having respect to "the first day cf the 
 week," for that, and no other, is the day here 
 intended by the apostle ; This day, saith God, 
 is the day. " And as concerning that he 
 raised him up from the dead, now no more to 
 return to corruption, he saith on this wise : I 
 will give thee the sure mercies of David ;" 
 wherefore he saith in another Psalm, "Thou 
 shalt not suffer thine Holy One to see corrup- 
 tion." Wherefore, the day in which God did 
 this work is greater than that in which he fin- 
 ished the work of the creation ; for his making 
 of the creation saved it not from corruption, 
 but now he hath done a work which corrup- 
 tion cannot touch ; wherefore, the day on 
 which he did this has this note from his 
 own mouth. This day, as a day that doth 
 transcend. 
 
 And, as I said, this day is the first of the 
 week, for it was in that day that God begat 
 his beloved Son from the dead. This first day 
 of the week, therefore on it God found that 
 pleasure which he found not iu the seventh 
 day from the world's creation, for that in it 
 his Son did live again to him. 
 
 Now shall not Christians, when they do 
 read that God saith, I'his day, and that too 
 with reference to a work done on it by him 
 so full of delight to him and so full of life and 
 heaven to them, set also a remark upon it? 
 " This was the day of God's pleasure," for that 
 his Son did rise thereon, " and shall it not be 
 the day of my delight in him ?" This is the 
 day in which his Son was both begotten, 
 and born, and became the first fruits to God 
 of them that sleep ; yea, and in which also 
 he was made by him the chief and head 
 of the corner; and shall not we rejoice 
 in it? 
 
 Shall kings, and princes, and gr^at men set 
 a remark upon the day of their birth and 
 coronation, and expect that both subjects and 
 servants should do them high honour on that 
 day, and shall the day in which Christ was 
 both begotten and born be a day contemned 
 
QUEST1US6 RELATIVE TO THE SEVEyni i>.i i 
 
 > I /»/. I / .t 
 
 iHja 
 
 by Chridtiaus, uud his mum; not be but of a 
 commou regard on that day? 
 
 I say again, .shall Uud, an with liit tingi-r, 
 point, and that in the face of the world, at 
 this day, saying, "Thou art my ivm, thiA 
 day," <kc., und shall nut (.'hrislians fiar and 
 awake from their employments to wur»bip the 
 Lord on this day? 
 
 If God remombcre it, well may I. If God 
 lays, and that with all gladne«i» of ! 
 " Thou art my S«in, this day have I 
 ten thee," may not, ought not, I also to 
 this day apart to sing the songs of u.v . 
 demption in? 
 
 This day my redemption was finiaht . 
 
 This day my dear Jesus revived. 
 
 This day he wjis declared to bo the &'.n gi 
 God with power. 
 
 Yea, this is the day in which the L 
 Jesus finishetl a greater work than ever ; 
 was done in the world ; yea, a work in which 
 the Father him-self was mure delighted than 
 he was in making uf heaven and earth. And 
 shall darkness and the shadow of death stain 
 tills day, or shall a clouil dwell on this day? 
 Shall Go<l rc.;ard this day from abo\e, and 
 shall not his light >hine U|H)n this<lay? What 
 shall be done to them that curk> this day, aiid 
 would not that the stars should give their light 
 thereon? This day ! After this day was come. 
 God never, that we read of, made n. 
 with delight of the old seveuth-day - 
 more. 
 
 Sixthly. Nor is that altogether to be sligbU'd 
 when he saith, '* When he briugeth his lir»t' 
 begotten into the world let all the angeU of 
 God worship him" — to wit, at that very lime 
 lUid day. 
 
 I know not what onr exj»«v.iior» wiy of ihU 
 text, but to me it ~ 
 urreclion from ii 
 
 aiM)stle is 8|)eaktng of that atid cUmti tliat ar- 
 gument with this text, "Thou art w^ ^ •• 
 thi« day have I ln^'otten thee," Au-i 
 
 "Irillbehi^ i 
 
 .\nd again, ^^ . 
 
 Ultu tlie ^v•l^ld lie :>Mtlh, " Aud UliUi Uii- *i<^ 
 
 of God worship him." 
 
 So, llien, for Gtxi'a bringing of hU : 
 gotten now into the world, was \"- ' - 
 bini again t'roni tbo dead aAcr : 
 /t/ing of him hud turned hini 
 •ame. 
 
 Thus, thiii, ' 
 never by tht 
 for " Christ, being now nuMd from the dead. 
 
 die* no mure; death hath no more dumiuiuu 
 over him." 
 
 N.. 
 thun 
 
 to be done uulu him. When? Ihat very 
 day, and that \ty all the aiigvU of God. And 
 if by all, then ntinintrni are not excluded ; and 
 if not miii; • *' ■ ■ ' ,i 
 
 is Mid t' , 
 
 thrn. if thr fjt:r.tt..n \fe a.kfd, Wh. n 
 
 ■^y of tho week ;" for then b« 
 > Lit I. nil Again frttr. •> ' ■ 
 whole world and tli' 
 
 hand. Thi* Ux\, 
 to what we have : 
 
 to wit, that the 
 lay in which God i 
 iitto the world, shou 
 k<'>i^iii|.|.ing him by all the aiip< .« < i < i 
 Seventhly. Hence this day ta 
 
 called tho 
 
 iluiii the Ut-ad. 
 
 The Lord'M day! Every duv. 
 tho Lord's day. Indeed th 
 sake, may be grant'-! ' •■• -• 
 so pro|K-rly be caK 
 
 Lof.i 
 
 put l.^ 
 
 «o have already nuide ap|Mar in |>art, ai' 
 
 make appear uiucii morv '- ' -■■• «■ >■ ^ 
 
 tiicrewilh. 
 
 Ti.. : 
 
 ihi. 
 
 .M the 
 ,^;ho d V 
 To be 
 
 last. 
 
 .. >. I, 
 
 Iho 
 
 Lord's 
 
 uabe 
 
 ' hot opoa ditin<> intiiua 
 
 II 
 tills grcAl tniti» — luunciy, Ua«l tii« tint day ol 
 
904 
 
 BUNYAN'S COMPLETE WORKS. 
 
 the week is to be accounted the Christian sab- 
 b.'ith or holy day fur divine worship in the 
 churches of the saints. And now I come to 
 the texts that are more express. 
 
 Secondly, then : 
 
 First. This was the day in the which he did 
 use to show himself to his people and to con- 
 gre-rate with them after he rose from the dead. 
 On the lirst day, even on the day on which 
 he rose from the dead, he visited his people, 
 both when together and apart, over and over 
 and over, as both Luke aaid John do testify, 
 "And preached such sermons of his resurrec- 
 tion, and gave unto them," yea, and gave them 
 such demonstration of the truth of all as was 
 never given them from the foundation of the 
 world. Showing, he showed them his risen 
 body ; opening, he opened their understand- 
 ings ; and dissipating, he so scattered their un- 
 belief on this day as he never had done before ; 
 and thid continued one way or another even 
 from before day until the evening. 
 
 Secondly. On the next first day following 
 the Church was within again— that is, congre- 
 gated to wait upon their Lord. And John so 
 relates the matter as to give us to understand 
 that they were not so assembled together again 
 till then. " After eight days," saith he, " again 
 the disciples were within," clearly concluding 
 that they were not so on the days between, no, 
 not on the old seventh day. 
 
 Now, why should the Holy Ghost thus pre- 
 cisely speak of their assembling together upon 
 the first day if not to confirm us in this, that 
 the Lord hath chosen that day for the new 
 sabbath of his Church ? Surely the apostles 
 knew what they did in their meeting together 
 upon that day ; yea, and the Lord Jesus also, 
 for that he used so to visit them when so as- 
 sembled made his practice a law unto them ; 
 for practice is enough for us New Testament 
 saints, especially when the Lord Jesus himself 
 is in the head of that practice, and that after 
 lie rose from the dead. 
 
 Perhaps some may stumble at the word 
 nftcr—" after eight days ; " but the meaning is, 
 at the conclusion of the eighth day, or when 
 they had spent in a manner the whole of their 
 iMibbath in waiting upon their Lord, then in 
 comes their Lord and finisheth that their day's 
 service to him with confirming Thomas's faith, 
 and by letting drop other most heavenly treasure 
 among them. Christ said he must lie three 
 days and three nights in the heart of the earth 
 yet it is evident that he rose the third day. 
 
 We must *ake. then, a part lor the whole, 
 
 and conclude that from the time that the Lord 
 Jesus rose from the dead to the time that he 
 showed his hands and his side to Thomas, 
 eight days were almost expired; that is, he 
 had sanctified unto them the two first days, 
 and had accepted that service they bad per- 
 formed to him therein, as he testified by giving 
 of them so blessed a farewell at the conclusion 
 of both those days. 
 
 Hence now we conclude that this was the 
 custom of the Church at this day — to wit, 
 upon the first day of the week — to meet to- 
 gether and to wait upon their Lord therein. 
 For the Holy Ghost counts it needless to make 
 a continued repetition of things; it is enough, 
 therefore, if we have now and then mention 
 made thereof. 
 
 Objection. "But Christ showed himself alive 
 to them at other times also." 
 
 Answer. The names of all those days in 
 which he so did are obliterated and blotted out, 
 that they might not be idolized, for Christ did 
 not set them apart for worship ; but this day, 
 the first day of the week, by its name is kept 
 alive in the Church, the Holy Ghost surely 
 signifying thus much, that, how hidden soever 
 other days were, Christ would have his day, 
 the first day, had in everlasting remembrance 
 among saints. 
 
 Churches also meet together now on the 
 week-days, and have the presence of Christ 
 with them too in their employments ; but that 
 takes not off from them the sanction of the old 
 seventh day had it still continued holy to 
 them ; wherefore this is no let or objection to 
 hinder our sanctifying of the first day of the 
 week to our God. But, 
 
 Thirdly. Add to this, that upon Pentecost, 
 which was the_;?)-.«^ daij of the weel; mention is 
 made of their being together again ; for Pen- 
 tecost was always the morrow after the sabbath, 
 the old seventh-day sabbath. Upon this day, 
 I say, the Holy Ghost saith, " they were with 
 one accord together in one place." 
 
 But oh the glory that then attended them by 
 the presence of the Holy Ghost among them ! 
 Never was such a thing done as was done on 
 that first day till then. We will read the text; 
 " And when the day of Pentecost was fully 
 come, they were all with one accord in one 
 place. And suddenly there came a sound from 
 heaven as of a rushing, mighty wind, and it 
 filled all the house where they were sitting. 
 And there appeared unto them cloven tongues, 
 as of fire. And it sat upon each of them, ard 
 they were all filled with the Holy Ghost." 
 
QUESTIONS RELATIVE TO THE SKyEyTJIUAV SAIUiATIf. 
 
 906 
 
 Here's a first day gl<>rifie<l ! Hcn-'.H a coun- 
 tenance given to tlie <liiy of their ("hrittian 
 a-sseinbliiig. Hut wc will note a fiw thing« 
 upon it : 
 
 First. The Cluircli wjw now, as on niher fir<»l 
 days, all with one acconl in one place. \Vc 
 read not that they came togfther by virtue of 
 any precedent revelation, not by accident, but 
 contrariwise, by agncnicnt; they wiTf tn- i 
 pcther with one accord, or by npp 
 pursuance of their duty, Hctting ui> 
 as they hud done the tirst days l>eforc, to the 
 holy service of their blessed Lord and Saviour 
 Jesiu Christ. 
 
 Secondly. We read that thi< nu-etinf( of 
 theirs was not begun on the old Hal.b.ith, but 
 when Pentecost wius fully cimmc; the II 
 Ghost intimating that they had left n<)W, »: 
 begun to leave, the scvcnth-duy sabbath to the 
 unbelieving Jews. 
 
 Thirdly. Nor did the Holy Ohoeit come down 
 upon them till every moment of the old sab- 
 bath was past ; Pentecost, as was said, was 
 fully come first : " .\nd when the day of Pen- 
 tecost was fully con>e, they were all with one 
 accord in one [>lace, and then," Ac. 
 
 And why was not this done on the seventh- 
 day sjibbath but, possibly, to show that the min- 
 istration of death and condemnation WA.t not 
 that by or through which Chrixttlie Ixrd wouM 
 communicate so gofnl a gift u 
 
 This gift must be referred t i 
 
 the first day of the week, to fullil the Scnp- 
 \ure, and to sanctify yet further this holy day 
 unto the use of all New Testament churchn 
 of the saints. For since on the finit day of 
 the week our Lord «lid rUe from the dead, and 
 by his spe<"ial pn-enie -I mean ' 
 — did accompany hi^ Church th- ■ 
 preach, as he did, his holy tmlhs unto them, 
 it was most meet that thoy on the same day 
 also should receive the first fruita of their 
 eternal life m ' i^lv. 
 
 An«l, I sav •« from the rmorr. 
 
 tion of Christ i.. t 
 receive upon the : 
 
 upon no other) such glorioun t hint's as 
 have mentione<l, it is enough Xo beget in t!. 
 hearts of them that love the Son of Ood • 
 high esteem of the fln»t •! ' ' ■' ■ 
 
 how much more wh<>n ' 
 thiHte pr>H.f tli.it it 
 (j«>tpel ( 'hureh, tli 
 •alcm, after our Lord was r 
 
 together to wait up'jn Oo«l ou 
 
 the week, with their Lord as leader. 
 
 To say ' -It only to 
 
 rej)cat wi. . ,,{ .,'! -t-- 
 
 wit, that it should be prnclaimeti the ii<! 
 day— to wit, the uiormw after the Bai ....... 
 
 which is the flnt day of the werk. " that it 
 may bo an holy cnnvrtt-aiion unto you • you 
 shall do no sfrvilc work therein : it nhaM be a 
 statu' ••." 
 
 Tt ,<thnt was 
 
 lint fruits of them (hat slerp 
 
 This sheaf or bn^ad must n..i .^ "^..-i --u 
 the old seventh day, but on the morrow after, 
 which Is the flr»t day of " -i 
 
 whieh Christ rr»H« fr^-m I 
 
 If as the fir*' 
 Now from ti 
 seven sabbaths complete, and on »hc morrow 
 after the seventh sabltath, which wa« the firat 
 day of the week again, ami this Prnirvost 
 ui»<>n which w ■ . then tl. '■« 
 
 have a new m- with m- ,< 
 
 and ' ' \t. 
 
 All line day they were to pro- 
 
 claim tiial that timt day *h<tuld l>e a ho!. 
 Vocation unto thenj; the which the bj 
 did, and gnmnded that their pnM-lamat 
 on t? 'tion of .Te«us (lirint. n.'. ■•?> 
 
 crn-: '. at the same day they br-'i^'ht 
 
 « herf pnt npnn 
 the lir*t day of the wn v 
 
 iiiir I...ril r..->.- fr..in the •! .. 
 
 1 out so a' 
 
 • f>-\. even by lu- ;.i'. -ir.m. .» 
 
 • n matle by the (t«jM|><>l, »u< h a 
 
 '"I and thus ihr-rpi- 
 
 and over with their Lord before Ihrrrin. yrt 
 ■' ' • jointly to preach until th- •"— r 
 
 : -t fniits w ' 
 
 and the waving of his life rp>m the drad. so 
 
 •' -• mormw af - •' " -'' - -'•*' •»- 
 
 wavnl th' 
 
 •abh«th to Christiana from tiial lime evar *ioco 
 
906 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Fourthly. We come yet more close to the 
 custom of churches-I mean, to the custom of 
 the churches of the Gentiles— for as yet we 
 have spoken but of the practice of the Church 
 of God which was at Jerusalem; only we will 
 add, that the customs that were laudable and 
 binding with the Church at Jerusalem were 
 witli reverence to be imitated by the churches 
 of the Gentiles, for there was but one law of 
 Christ for them both to worship by. 
 
 Now, then, to come to the point— to wit, 
 that it was the custom of the churches of the 
 Gentiles on the first day of the week, but upon 
 no other that we read of, to come together to 
 perform divine worship to their Lord. 
 
 Hence it is said, " And upon the first day of 
 the week, when the disciples were come to- 
 gether to break bread," &c. Acts xx. 7. This 
 ia a text that, as to matter of fact, cannot be 
 contradicted by any, for the text saith plainly 
 they did so ; the disciples theyi came together 
 to break bread — the disciples among the Gen- 
 tiles (/('(/ so. 
 
 Thus you see that the solemnizing of a first 
 day to holy uses was not limited to, though 
 first i)reached by, the Church that was at 
 Jerusalem. The Church at Jerusalem was 
 the mother Church, and not that at Rome, as 
 some falsely imagine, for from this Church 
 went out the law and the holy word of God to 
 the Gentiles. Wherefore it must be supposed 
 that this meeting of the Gentiles on the first 
 day of the week to break bread came to them 
 by holy traditions from the Church at Jerusa- 
 lem, since they were the first that kept the 
 first day ;\s holy unto the Lord their God. 
 
 And indeed they had the best advantage to 
 do it, for they had their Lord at the head of 
 them to back them to it by his presence and 
 preaching thereon. 
 
 But we will a little comment upon the text. 
 
 " Upon the first day of the week." Thus 
 you sec the day is nominated, and so is kept 
 alive among the churches; for in that the day 
 ia nominated on which this religious exercise 
 was performed it is to be supposed that the 
 Iloly Ghost would have it live and be taken 
 notice of by the churches that succeed. 
 
 It may also be nominated to show that both 
 the Church at Jerusalem and those of the Gen- 
 tiles did harmonize in their sabbath, jointly 
 concluding to solemnize worship on one day; 
 and then again to show that they all had left 
 the old sabbath to the unbelievers, and jointly 
 chose to sanctify the day of the rising of their 
 Lord to this work. 
 
 " They came together to break bread — to pai 
 take of the supper of the Lord " And what 
 day so fit as the Lord's day for this ? This 
 was to be the work of that day — to wit, to 
 solemnize that ordinance among themselves, 
 adjoining other solemn worship thereto to fill 
 up the day, as the following part of the verse 
 shows. This day^ therefore, was designed for 
 this woik — the wjiole day, for the next declares 
 it. The first day of the week was set by them 
 apart for this wbrk. 
 
 "Upon the first day;" not upon a ^rst, or 
 upon one first day, or upon such a first day, 
 for had he said so, ^ye had had from thence 
 not so strong an argument for our purpose; 
 but when he saith " upon the first day of the 
 week " they did it, he insinuates it was their 
 custom : (also upon one of these Paul, being 
 among them, preached unto them, ready to 
 depart on the morrow.) Upon the first day. 
 What or which first day? — of this, or that, of 
 the third or fourth week of the month? No, 
 but upon the first day, every first day, for so 
 the text admits us to judge. 
 
 "Upon the first day of the week, when the 
 disciples were come together," supjjoses a cus- 
 tom when or as they were wont to come to- 
 gether to perform such service among them- 
 selves to God : then Paul preached to them, &c. 
 
 It is a text also that supposes an agreement 
 among themselves as to this thing. They 
 came together then to break bread ; they had 
 aj^pointed to do it then, for that then was the 
 day of their Lord's resurrection, and that in 
 which he himself congregated, after he revived, 
 with the first Gospel Church, the Church at 
 Jerusalem. 
 
 Thus you see,, breaking of bread was the 
 work — the work that by general consent was 
 agreed to be by the churches of the Gentiles 
 performed upon the first day of the week. I 
 say, by the churches, for I doubt not but that 
 the practice here was also the practice of the 
 rest of the Gentile churches, even as it had 
 been before the practice of the Church at Je- 
 rusalem. For this practice now did become 
 universal, and so this text implies; for he 
 speaks here universally of the practice of all 
 disciples, a^ such, though he limits Paul's 
 preaching to that Church with whom he at 
 present personally was. Upon the first day of 
 the week, " when the disciples were come to- 
 gether to break bread," Paul, being at that 
 time at Troas, preached to them on that day. 
 
 Thus then you see how the Gentile c\iurchea 
 did use to break bread, not on the old sabbath. 
 
QUEsrioys helativk ro Tin: sevestU'Va, .^m^umu. 
 
 but oa the firtt day of tho week. Aii-l I »«y 
 iliey had it from tho Church of Jt-rU'.itU-ni, 
 where the apostles were fir-' xl bvhcld 
 
 the way of their Lonl with 
 
 Now, I miy, since we haw .>»■> ainplo an ex- 
 ample, not (»nly of the C'hur\h at Jt ru->ulen), 
 hut also of the eliurehi-s of the UentiUf>, fur 
 tl»e keeping of the firxt day to the Lonl, and 
 tliat OA countenaneeil by Christ and hit ii|n»i- 
 lU-s, we shouhl not be afraiil to tread in thi ir 
 steps, for their praetiee in tho same with the 
 hiw and coiMmandnunt. 
 
 lUit, fifthly. We will add to thin another 
 text: "Now, (saith I'aul.) r.iiiitrning the col- 
 lection for tho siuntd, as I have given order U> 
 the churches of Galatia, even no do ye. Upon 
 the fjr>«t day of the week lot everj' one of you 
 lay by him lus (J«k1 Iuuh prnopcreil him, that 
 there be no gatheriiigH when I rnmc." 
 
 This text some have greatly soujjht to evade, 
 counting the duty here on tluH day to be done 
 a duty t«M) inferior for the sanction of an old 
 Bcventh-day sabbath, when yet to show mercy 
 to an a-w on the old ssibbath was a work which 
 vuT I^>rd no way condemns. 
 
 lUit to pursue our dci^^n. W 
 enjoiiunl, and that of no inferior - 
 be indeetl, as it is, the very Inind of jwrfect- 
 nes8, and if without it all our doingn, yea, and 
 .sulTerings too, arc not worth as much M • 
 rush. 
 
 We have here a duty, I say, that a Boventh- 
 day sabbath, when in force, wat not too big for 
 it to be performed in. 
 
 The Work now to be done wa*. an you •cc, 
 to bestow their charity U|H)n the po<jr, yea, to 
 provide for time to come. And, I mv, it mtut 
 be collecte<l U{)on the first day of the week. 
 Ui»on THE first day, not A fir>.t day, w niirnifr- 
 ing one or two, but ujKin 
 errrij first day, for so your 
 it; also our later niu*t bo no i ;. or 
 
 else Paul had left them to whoi;. Nritc 
 
 utterly at a loaa. For if he intendnl not every 
 first day, and yet did not »p«'ify a particular 
 one, it could hardly even have U^n under- 
 lt«>04l which first 
 not itand ui>on t . 
 V first day, for kvkkv iir^t 
 
 Note again, that we li;i 
 comniande«l and enforcwl by an a|K»(olicml 
 order: "I have given onler (•n"'- ''•■•' ^■■' 
 this;" an«l his onler*. a» he ».\ 
 place, "arc the < 
 You have it io 
 Tene 3". 
 
 Whence it follow* 
 even by the a|Ma»tlf« 
 
 907 
 
 n, 
 
 .11 
 
 i-urthrr, i find al*o by ihu tcit iiiat iUm 
 
 « r-!' r ii iii.!\. r..il : "I have ••aith he givco 
 
 to you, but lu the chun'hca 
 
 .. i ■' * '! othcn thai 
 
 ' erne«l in 'i Cor. viiL 
 
 aiil IX., fee. 
 
 N'>w this, whntrvrr •><h*T» msr think, puta 
 
 k, 
 
 . a* 
 
 < tion«, Mi to make them oa 
 
 ■ •■• .* it but that Ihia day, bj 
 
 ruuon of the Muction that Clirist put upon it, 
 
 WOK of \ i^h 
 
 and by * .|o 
 
 re 
 
 day tho better deo<i." And 1 iM-lievo that 
 thingn done on the I^irU'it day are licltcr done 
 than on other dayn of tho week, io bb wor- 
 •hip. 
 
 Ofr/fWuM. But ret, mit some, bera ar* DO 
 
 • I#or«l. 
 
 : : • by this 
 
 ill the 
 :n. 
 
 onler b 
 up that 
 
 • of re- 
 
 very text thia day i* a; 
 day* of the week, to du : 
 
 %. You must undentand that thi* 
 additional, and now rn- ■ ! ' '" 
 which wan Unrun. an t 
 
 n- 
 
 joined ' 
 wo* uun - 
 alreadx. 
 
 A. And let him ii> >i 
 If he can. that Cio<l. by 
 
 or 
 
 *hould be done on the fimt day of t; 
 
 { aij-'Ui'-r (Jay, a« oi a .u\ m .r*- ni .r 
 
 •Uv. 
 
 and oh 
 
 . k ...I'.. 
 
 if that 
 > of th« 
 
 \ be ao 
 
 •U iCtl^ CWOUiM'tl tu )L 
 
908 
 
 6. But for Ihis, the apostle now to give a 
 partici>.lar command to the churches to sanc- 
 tify that dav as holy unto the Lord had been 
 utterly superfluous; for that they already, and 
 that by the countenance of their Lord and his 
 Church at Jerusalem, had done. 
 
 Before now, I say, it was become a custom, 
 M by what hath been said already is manifest; 
 wiie'refure what need that their so solemn a 
 practice be imposed again upon the brethren? 
 An intimation now of a continued respect 
 tliereto, by the very naming of the day, is 
 enough to keep the sanctity thereof on foot in 
 tiie churches. How much more, then, when the 
 I.ord is still adding holy duty to holy duty, be 
 jK'rformed upon that day. So, then, in that the 
 apostle writes to the churches to do this holy 
 duty on the first day of the week, he puts 
 tliem in mind of the sanction of the day, and 
 insinuates that he would still have them have 
 a due respect thereto. 
 
 Qucftion. But is there yet another reason 
 wiiy this holy duty should in special, as it is, 
 be commanded to be performed on the first 
 day of the week? 
 
 Answer. Yes; for that now the churches 
 were come together in their respective i^lfices, 
 the better to agree about collections and to 
 gather them. You know church worship is a 
 duty so long as we are in the world, and so 
 long also is this of making collections for the 
 Biiints. And forasmuch as the apostle speaks 
 here, as I have hinted afore, of a church col- 
 lection, when is it more fit to be done than 
 when the Church is come together upon the 
 first day of the week to worship God? 
 
 2. This part of worship is most comely to 
 be done upon the first day of the week, and 
 tiiat at the close of that day's work ; for there- 
 by the Church shows not only her thankful- 
 ness to God for a sabbath day's mercy, but 
 also roturneth him, by giving to the poor, 
 tliat sacrifice for their benefit that is most 
 bchooveful to make manifest their professed 
 ■ubjection to Christ. Prov. xix. 17; 2 Cor. ix. 
 
 It is therefore necessary that this work be 
 done on the first day of the week for a comely 
 cluse of the worship that we perform to the 
 Lord our God on that day, 
 
 3. On the first day of the week, when the 
 Church is performing of holy worship unto 
 God, then that of collection for- the saints is 
 most meet to be performed, because then, in 
 all likelihood, our hearts will be most warm 
 with the divine presence, consequently most 
 open and free to contribute to the necessity 
 
 BUNTAN'S C03IPLETE WORKS. 
 
 of the saints. You know that a man when 
 his heart is open is taken with some excellent 
 thing; then, if at all, it is most free to Jo 
 something for the promotion thereof. 
 
 Why ? Waiting upon God in the way of 
 his appointments opens and makes free the 
 heart to the poor ; and because the first day 
 of the week was it in which now such solemn 
 service to him was done, therefore ako the 
 apostle commanded that upon the same day 
 also, as on a day most fit, this duty of collect- 
 ing for the poor should be done: "For the 
 Lord loves a cheerful giver." 2 Cor. ix. 6, 7. 
 
 Wherefore the apostle by this takes the 
 churches as it were at the advantage, and, 
 as we might say, while the iron is hot, to the 
 intent he might, what in him lay, make their 
 collections not sparing nor of a grudging 
 mind, but to flow from cheerfulness. And 
 the first day of the week, though its institu- 
 tion was set aside, doth most naturally tend to 
 this, because it is the day, the only day, in 
 which we received such blessings from God. 
 Acts iii. 26. 
 
 This is the day on which at first it rained 
 manna all day long from heaven upon the 
 New Testament Church, and so continues to 
 do to this day. Oh the resurrection of Christ, 
 which was on this day, and the riches that we 
 receive thereby, though it should be, and is, I 
 hope, thought on every day, yet when the first 
 day of the week is fully come ! Then io-da.y ! 
 this day I This is the day to be warmed ; this 
 day he was begotten from the dead. The 
 thought of this will do much with an honest 
 mind. This is the day, I say, that the first 
 saints did find, and that after saints DO find, 
 the blessings of God come down upon them ; 
 and therefore this is the day here commanded 
 to be set apart for holy duties. 
 
 And although what I have said may be but 
 little set by of some, yet for a closing word as 
 to this, I do think could but half so much be 
 produced (as for the day Christ rose from the 
 dead) quite down for the sanction of a seventh- 
 day sabbath in the churches of the Gentiles, it 
 would much sway with me. But the truth is, 
 neither doth- the Apostle Paul nor any of his 
 fellows so much as once speak one word to 
 the churches that shows the least regard, as to 
 conscience to God, of a seventh-day sabbath 
 more. No, the first day, the first day, the 
 first day, is now all the cry in the churches by 
 the apostles for the performing church wor- 
 ship unto God. Christ began it on that day; 
 then the Holy Ghost seconded it on that day; 
 
QUESTIOSS RELATIVE Tu THE SEVKyTUDAY iLiBBATIl 
 
 .'U9 
 
 then the churclies practUcU it ou that day; 
 and, to conclude, the aptwtle, by the com- 
 uiand now under consideration, continue the 
 Banction of that day to the churchi-s l.> the end 
 of the world. 
 
 But lu to the old Hcventh-day nabbath, a« 
 hatli been said afore in thin treuti»c, I'aul, 
 who is the aiuwtle of the (.Jentilejt, haa ao 
 t;iken away tlwU whole niiniatnitiuQ in the 
 bowels of which it i-«, yea, and ha« no »tript it 
 of its Old Terttanicnt jjrandcur, both by teriiw 
 and arguments, that it ii Htrungo to n. 
 should by any be still kept up in the chui 
 especially since the same a|H><itle, and that at 
 the same time, has put a b. tl. r iiiiii;^;r.i'.i..ii 
 in its j)lace. 
 
 IJut when the conscienct.^ ..; , ,u. n ;n. 
 
 captivated with an error, none can atop them 
 from a pn>seculion thereof sla if it were ilM'lf 
 of the best of truths. 
 
 Objection. Hut Paul proaclud fre.juontly <.ti 
 the old sabbath, and that afttr the resurrec- 
 tion (»f Christ. 
 
 Ansicfr. To the unbelieving Jews and their 
 proselytes I grant he did. Hut we rt-ad not 
 that he did it to any New I 
 on that day, nor did he 
 tuted wvjp^hip of Christ in th' ^ uu 
 
 that day. For I'aul, who had i '. out 
 
 the ministration of death, tut that which had 
 no glor}', would not now take theri><>f any part 
 for New Teittauient instituted worHhi|t: fi>r he 
 knew that that would veil the Ii 
 the mind from that which yet . 
 ship was ordained to disrover. 
 
 He preachetl, then, on the Bcvonlh-day i»ab- 
 bath, of a divine and cniAy love, to the nalva- 
 tion of the unbelieving Jews. 
 
 I say, ho preached now on that day to ibem 
 and their \- ' ' ■ waa 
 
 theira by ti. ■ , u( 
 
 great love to tiieir imiuIs, that, tl |«wmmo1«, be 
 might aave some of them. 
 
 Wherefore, if you obacnro you ahall atill 
 find that where it i.<i said tiiat he preached on 
 that day, it waa to that iRoplr, not to thi 
 ci ' -U 
 
 I .0 had put away lh»» Mn 
 
 of that duy OB to himself, an i 
 ChrijtUauM that were weak i" 
 to coascienco to it, yet he ' 
 it to pn a'.h,to the J'-^ "■ 
 to it, the taith, that ' 
 grace. 
 
 Paul did al^ many other thiogn that werr 
 Jewish and ccrcaonial, for wbicb b« bad, m 
 
 then, no conacirnce at all a* to any Buuctjoa 
 that be brlirtrd waa in ihvm — 
 A ■ 
 II 
 II 
 
 " , . ......... 
 
 liia iniplicil uwainK of Ananiaa for bifb 
 priwt aft«r Chriat waa rifti fr«Hn the dewj. 
 He trila ua aU(>. "that to the Jew he be 
 
 ' w. 
 Ill 
 i>« 
 -l 
 
 the thinK*. for bo knn 
 
 theui to 
 or 
 
 and would alao pr^ 
 on ihcir • ' ■' 
 and be 
 
 Ic lht.Ui tv 
 
 tlial 
 
 •i.r 
 
 ■!y 
 •k 
 
 . u 
 
 
 •rc« aitvr Cbtiat m «caiik«l into 
 
 I 
 
 I..... 
 
 UuM oa» day ••>] « 
 
 >cmin. iKj 
 
 ihvj tkarnkk h**m Utmu tml vm ikmim m**ttU» 
 
910 
 
 day sabbaths, is a little beside my reason, 
 be" considered again that the Gentiles, before 
 whom they were then to fly, ^\-ere enemies to 
 tlioir sabbath, and consequently would take 
 oi.portunity at their sabbaths to afflict them so 
 much the more. Wherefore I would that they 
 who plead for a continuation of the seventh- 
 day sabbath from this text would both better 
 consider it and the incoherence that seems to 
 be betwixt such a sabbath and a winter. 
 
 But again, were it granted tliat it is the 
 Bcventh-day sabbath that Christ here intendeth, 
 yet since, as we have proved, the sanction be- 
 fore this w:is taken away— I mean, before this 
 flight should be— he did not press them to pray 
 tlius because by any law of Heaven they 
 should then be commanded to keep it holy, 
 but because some would, through their weak- 
 ness, have conscience of it till then. And 
 sucli would, if their flight should happen 
 thereon, be i\s much grieved and perplexed as 
 if it yet stood obligatory to them by a law. 
 
 This seems to have some truth in it, because 
 among the Jews that believed there continued 
 a long time many that were wedded yet to the 
 law, to tlie ceremonial part thereof, and were 
 not so clearly evangelized as the churches of 
 the Gentiles were. "Thou scest, brother, 
 (said James tc Paul,) how many thousands of 
 the Jews there are that believe, and they are 
 all zealous of the law." 
 
 Of tiiese, and such weak, unbelieving Jews, 
 perhaps Christ speaks when he gives this ex- 
 hortation to them to pray ilius, whose con- 
 sciences he knew would be weak, and, being 
 Bo, would bind when they were entangled with 
 an error as ftist :vs if they were bound by a law 
 indeed. 
 
 Again, though the seventh-day sabbath and 
 ceremonies lost their sanction at the resurrec- 
 tion of Christ, yet they retained some kind of 
 being in the Ciiurch of the Jews until the des- 
 olation sjwken of by Daniel should be. 
 
 Hence it is said that then the oblation and 
 sacrifices siiall cease. And hence it is that 
 Jerusalem and the temple are still called the 
 iioly place, even until this flight should be. 
 
 Now if Jerusalem and the temple are still 
 callo<l holy, even after the body and substance 
 of which they were shadows was come, then 
 no nuirvel though some to that day who be- 
 lieved were entangled therewith, &c. For it 
 may very well be supposed that all conscience 
 of them would not be quite taken away until 
 all rea-son for that conscience should be taken 
 awa) also. But when Jerusalem and the tem- 
 
 BUNTAN'S COMPLETE WORKS. 
 
 if it 
 
 pie, and the Jews' worship by the Gentiles was 
 quite extinct by ruins, then in reason that con- 
 science did cease. And it seems, by some 
 texts, that all conscience to them was not 
 taken away till then. 
 
 Question. But what kind of being had the 
 seventh-day sabbath and other Jewish rites 
 and ceremonies that by Christ's resurrection 
 was taken away ? 
 
 Answer. These things had a virtual and a . 
 nominal being. As to their virtual being, 
 that died that day Christ did rise from the 
 dead, they being crucified with him on the 
 cross. 
 
 But now, v/hen the virtual being was gone, 
 they still with the weak retained their name 
 (among many of the Jews that believed) until 
 the abomination that maketh desolate stood in 
 the holy place ; for in Paul's time they were, 
 as to that, but ready to vanish away. 
 
 Now, I say, they still retaining their nominal 
 grandeur, though not by virtue of a law, they 
 could not, till time and dispensation came, be 
 swept out of the way. We will make out what 
 hath been said as to this by a familiar simili- 
 tude: 
 
 There is a lord or great man dies; now, 
 being dead, he has lost his virtual-Jife. He 
 has now no relation to a wife, to children, 
 virtually, yet his name still abides, and that in 
 that family to which otherwise he is dead. 
 Wherefore they embalm him, and also keep 
 him above ground for many days ; yea, he is 
 still reverenced by those of the family, and 
 that in several respects, nor doth any thing 
 but time and dispensation wear this name 
 away. 
 
 Thus, then, the Old Testament signs and 
 shadows went off the stage in the Church of 
 Christ among the Jews. They lost their virtue 
 and signification when Christ nailed them to 
 his cross. But as to their name and the gran- 
 deur that attended that, it continued with many 
 that were weak, and vanished not but when 
 the abomination that made them desolate came. 
 
 The sum then and conclusion of the matter 
 is this : The seventh-day sabbath lost its glory 
 when that ministration in which it was was lost, 
 but yet the natne thereof might abide a long 
 time with the Jewish legal Christians, and so 
 might become obligatory still, though not by 
 the law, to their conscience, even as circum- 
 cision and other ceremonies did ; and to then- 
 it would be as grievous to fly on that day as if 
 by law it was still in force. 
 
 For I say, to a weak conscience that law 
 
/ tit St \ t:yri! I'A y s k uha rii 
 
 • •«<• a fir»t prai-ticr tunitxl 
 ' ilajr U naluml to u- 
 
 911 
 intu holy 
 
 ur 
 .f 
 
 
 I lint. 1 «ar, to mn 
 ChrUtinn wc havr l*. 
 Kftlicr and niJiiii 
 I^rtfi (intf, A n<l I 
 
 I of the uftk an'l tl 
 
 whifli hits lost iU life may vt-t, ta- n.-v liu-ir 
 ignorance, bo as bindinj? a^ if it bLkkI utill 
 upon the authority of (J'vd. 
 
 TliiiiLi*, tlun, become obli)<;at<tr)' thnw two 
 ways : 
 
 1 \\y an institution of God. 
 
 2. \W the overrulintj |>4)wcr of nian'H mUin- 
 formed eonsiienee. And althi>U(;h by virtue 
 of an iuHtitution divine wonthip i* aei-vpiahlr 
 to IJful by Christ, yrt n.; 
 that a man shall have bu: 
 ruUs and dirtati-st ax it iniiKim-.. be UuluUrrvrd 
 by him. 
 
 This in my an?*w»r u|Min a xuppuHitinn that 
 tiie sieventhMlay sabbath Li in thi* text In- 
 tende<l ; and tiie answer, I think, stamU limi 
 antl j;o«h1. 
 
 Also there remains, notwithstanding thin olv 
 jei-tion, no divine minetion in or uinm the ohi 
 Beventh-day sabluith. 
 
 Some indeed will ur^rethat ('hrint herv meant 
 the Jirst day of the week, which herv ho put* 
 under the term of sabbath. Hut thia in foreifrn 
 to me, so I waive it till I receive more iwtU- 
 taction in the thinjr. 
 
 (^titjifion. lUa if indeetl the first day of the 
 week be the new Christian sabi>atli, why U 
 there no more sp<iken of itit institution In the 
 Totamenl of Christ? 
 
 Ansierr. No more! What need ia there of 
 more than enoujrii? Yea, there is a tirvat deal 
 found in the Testament of the Lord Jcsua to 
 prove its authority divine: 
 
 1. For We have showetl from sundry Bcrip- 
 tun-a that from the very day our I.«>nl did riM» 
 from the dead, the Church at Jenisaleni, in 
 which the twelve apoMtleii were, did meet to- 
 gether on that day, and had the Lonl hinmclf 
 for their preacher, while they were amlitom; 
 and thus the ilay be^'an. •< 
 
 2. We have showed that the Holy f}hn-t. -o 
 the thinl person in the Trinity, '. -^ti 
 
 of Christ in coming down from , • 
 
 this Hny to manage the a|>o*tie« in tlielr preach- 
 ing; and in that very «lay to n 
 
 in that work that bv thi* h.-lj' 
 bring three • !. 
 
 3. We h:i\ • tf^*-' «f»^ «*'•' 
 Gentile churchc* dii| (wilemni/ 
 
 holy worship, and tJiat they h-i . 
 b«)th countenanrv and ortlcr ao to do. 
 
 And now I will aihl that mnr 
 Dpoken, for the practice of th« ' 
 
 with their I.,ord at tho head >■: '.-..r.u : ■ ■ i 
 
 manage them in that praetKf, i« a« ^'»-l »« 
 tuanycoitmanii. What, then, aball w« Mty i i*iii*« wiU* i»»a». •i^l i^ <to»»ni»«» U li»« 
 
 with to keep it holy to their Lord. 
 the dar 
 
 •f the week, which la the day otir Ix>rd did 
 
 .... r,..„. .1... .1. ..I »„ » ., ... 1,... ».^ >.;-, 
 
 dav in whi> h. «■ I 
 
912 
 
 BUyYAN'S COMPLETE WORKS. 
 
 Tientiles also fall in with their Lord and with 
 their mother at Jerusalem herein ; and again, 
 shall all this be so punctually committed to 
 Hacred story, with the day in which these 
 things were done, under denomination over 
 and over, saying, These things were done on 
 the fird day, on t\\& first day of the week, while 
 all other days are, as to name, buried in ever- 
 lasting oblivion,— and shall we not take that 
 notice thereof as to follow the Lord Jesus and 
 the churches herein ? stupidity ! 
 
 3. This day of the week ! They that make 
 l)Ul observation of what the Lord did of old to 
 many sinners and with his churches on this 
 ilay must need conclude that in this day the 
 trciL^ureiJ of -heaven were broken up and the 
 richest things therein communicated to his 
 Church. Shall the children of this world be, 
 as to this also, wiser in their. generation than 
 the children of light, and former saints, upon 
 whose shoulders we pretend to stand, go be- 
 yond us here also? 
 
 Jacob could, by observation, gather that the 
 place where he lay down to sleep was no other 
 l)Ut the house of God and the very gate of 
 heaven. 
 
 Laban could gather by observation that the 
 Lord blessed him for Jacob's sake. 
 
 David could gather by what he met with 
 upon Mount Moriah that that was the place 
 where God would have the temple builded: 
 tlierefore he sacrificed there. 
 
 lluth was to mark the place where Boaz lay 
 down to sleep ; and shall not Christians also 
 mark the day in whicli our Lord " rose from 
 the dead?" 
 
 I say, shall we not mark it when so many 
 memorable things were done on it for, and to, 
 and in the churches of God! Let saints be 
 ashamed to think that such a day should be 
 looked over or counted common (when tempted 
 to it by Satan) when kept to religious service 
 of old, and when beautilied with so many di- 
 vine characters of sanctity as we have proved 
 ^ Ly Christ, his Church, the Holy Ghost, and 
 the command of apostolical authority it 
 \v;us. 
 
 Kut why, I say. is this day, on which our 
 L(jrd rose from the dead, nominated as it is? 
 Why was it not sullicient to say, "He rose 
 again," or, He rose again the third day, with- 
 out a specification of the very name of the 
 day? For, as we said afore, Christ appeared 
 to his disciples after his resurrection on other 
 days also, yea, and thereon did miracles too. 
 Why, then, did not these days live? why was 
 
 their name, for all that, blotted out, and this 
 day only kept alive in the churches? 
 
 The day on which Christ was born of a vir- 
 gin, the day of his circumcision, the day of 
 his baptism and transfiguration, are not, by 
 their names, committed by the Holy Ghost to 
 Holy Writ to be kept alive in the word, nor 
 yet such days in which be did many great and 
 wonderful things. But this day, this day, is 
 still nominated^the first day of the week is 
 the day. I say, why are things thus left with 
 us but because we, as saints of old, should 
 gather and separate what is of divine author- 
 ity from the rest ? For in that this day is so 
 often nominated while all other days lie dead 
 in their grave, it is as much as if God should 
 say, Eeraember the first day of the week to 
 keep it holy to the Lord your God. 
 
 And, set this aside, I know not what reason 
 can be rendered or what prophecy should be 
 fulfilled by the bare naming of the day. 
 
 When God of old did sanctify for the use of 
 his Church a day, as he did many, he always 
 called them either by the name of the day of 
 the month or of the week, or by some other 
 signal by which they might be certainly known. 
 Why should it not then be concluded that for 
 this reason the first day of the week is thus 
 often nominated by the Holy Ghost in the 
 Testament of Christ? 
 
 Moreover, he that takes away the first day 
 as to his service, leaves us now no day as 
 sanctified of God for his solemn worship to be 
 by his churches performed in. As for the 
 seventh-day sabbath, that, as we see, is gone 
 to its grave with the signs and shadows of the 
 Old Testamant ; yea, and has such a dash left 
 upon it by apostolical authority that it is 
 enough to make a Christian fly from it for 
 ever. 2 Cor. iii. 
 
 Now, I say, since that is removed by God, if 
 w^e should suffer the first day also to be taken 
 away by man, what day that has a divine 
 stamp upon it would be left for us to worship 
 God in? 
 
 Alas ! the first day of the week is the Chris 
 tian's marlcet-day — that which they so solemnly 
 trade in for soul-provision for all the week fol- 
 lowing. This is the day that they gather 
 manna in. To be sure, the seventh-day sab- 
 bath is not that, for of old the people of God 
 could never find manna on that day. " On the 
 seventh day," said Moses, " which is the sab- 
 bath, in it there shall be none." 
 
 Any day of the week manna could be 
 found, but on that day it was not to be found 
 
QUESTIOy.s llLLATivt: 
 
 upon the face of tlie j,'p»uiiJ. But now our 
 fint ditij is the >nann<t-lai/, tht- only day that 
 the churchtM of the New Testaiuent, even of 
 old, did gathtT nmnnu in. I'.ut uit-- ..f tl,i, 
 anou. 
 
 Nor will it out of mind bui >..... ,,. ,-. .i ,. ,, 
 high piece of ingratitude and of uncoimdy be- 
 haviour to deny the Sm of CJikI Aij <! 
 Lord's day, the day that he htijt tna-h-; 
 we have siiowed alreaiiy, thit tint ,{, 
 weei is it; yea, and a grrat pifce <»f i. 
 uerlinc-vH id it too for any, notwithntanding the 
 old neveulh day is no di^ruded a« il in, tu at- 
 toiupt to inipoeu it on the Son of God— to im- 
 [tmc a day upon him which yet Paul denies to 
 be a branch of the ministration of tiic Spirit 
 and of righteou.HnesA. Yea, to im|Hn«< « j 
 of that niiiiintration which lie saiyn plainly n 
 to be done away, for that a U-tter mini^tni* 
 tion slripl it of its glory, ia a high attempt 
 indceil. 
 
 Yet again the a]>oMtlc Hmitcit the teaehem of 
 the law upon tlu* moutli, saying, " They un- 
 dentand neither what they say uor whereof 
 they atlirm." 
 
 The .seventh-day sabbath was iudo«>d (•< 
 
 rest from the works of creation; but yet i , , ... 
 
 rcMt that ho found in what the first dav of the j old nahbalh h\ 
 
 Tit TIIK SKVESniDAY SABB.iTll. 913 
 
 ■I to th« crralion of tbo world f O 
 
 llui why miut b« b« impawd upon? 11m 
 h.- • hiMcn that day? did ho flnub hu work 
 •n? !• thrrv, in all the New TrMlamrnt 
 "I "iir I>jr»l, frum t* ' ' 
 dead tu the rnd uf i 
 
 I of ihc Mibi>aih com- 
 
 ... from that tinic, tu do 
 
 anj fMiri of ehurvh MTtiro thvrvoa? Wb«f« 
 
 du wo And the chun-hn tu gather togvUMr 
 
 thrrron ? 
 
 liut Wlr. ■• ■ - V,- 
 
 Is Ihrro any thing in th« work.* that werv 
 
 done in t)- 
 tlie Icajit '. 
 
 *rr than shadow, or that in 
 wiM to pot us in miii-i "t 
 
 what way by 
 
 week did prcHlucc, for Christ was Iwrn from ' 
 
 tite dead in it, more ple;ised him than did all 
 
 the seventh days that ever f 
 
 forth; wherel >ri-. as I .said 1" 
 
 but the well-brcii * iirintian must 
 
 day for solemn wurihip to God au 1 . ... 
 
 his name therein. 
 
 Must the Chnrch of old be bound to remeiu- 
 bcr that night in which they did ronie nut of ! 
 Egypt; mu^t .IiMlalui' 
 days for the si rg ill.' >»t i 
 her hard cast; in ; yea, must two 
 by the Church of old yearly for 
 delivered from Ilamnn's fury; and n 
 one to the worifl's end bo t ■' '• • 
 for the.S.n ol «i"l their K- 
 has del i VI rid them from n 
 raoh or llaiiuin, even fmni \. 
 and tin, and Mlf <) ntupiiluyi 
 
 A day! say some— Go<l forbid but 
 should haTo a day ! But what day? ' 
 old day com - ' ■ •• •' )>oui. . 
 bowels of til. > 
 
 And is thi- 
 Re«lecmor, (■• 
 
 Bcr\"ice that In- i>.iti» done f" 
 a natural t.nl- nry in it t 
 from the roii-ili ration of the works of UlJT I 
 
 If 
 
 •aui- 
 
 r the ptrfbrtnaace of «t»r* 
 r^iip fell iho aanetioo of 
 
 > <nu>h<U U*«*44 •«*«t>u»- 
 
 TlM taw la B«« of &ith ; vhy Ihra sImsU 
 
914 
 
 BUNYAN'S COMPLETE WORKS. 
 
 griice be bv Cbristians expected by observa- 
 tion of th('"la\v? The law, even the law writ- 
 ten and engraven in stones, enjoins perfect 
 obedience thereto on pain of the curse of God. 
 Nor can that part of it now under considera- 
 tion, according as is required, be fulfilled by 
 any man was the ceremony thereto belonging 
 allowed to be laid aside. Never man yet did 
 keep it perfectly, except he whose name is 
 Jesus Christ; in him, therefore, we have 
 Jcei>t it, and by him are set free from that law 
 and brought under the ministration of the 
 Spirit. 
 
 Hut why should we be bound to seek manna 
 on that day on which God says "none shall 
 be found ?" 
 
 Perhaps it will be said that the sanction of 
 that day would not admit that manna should 
 be gathered on it. 
 
 But that was not all, for on that day there 
 was none to be found. And might I choose, I 
 had rather sanctify that day to God on which 
 I might gather this bread of God all day long 
 than set my mind at all upon that in which no 
 such bread was to be had. 
 
 The Lord's day, as was said, is to Christians 
 the principal manna-day. 
 
 On this day, even on it, manna in the morn- 
 ing very early gathered was, by the disciples 
 of our Lord, as newly springing out of the 
 ground. The true bread of God, the sheaf of 
 first fruits, which is Christ from the dead, was 
 ordained to be waved before the Lord on the 
 morrow after the sabbath, the day on which 
 "our Lord ceased from his own work, as God 
 did from his." 
 
 Now, therefore, the disciples found their 
 green cars of corn indeed. Now they read 
 life, both in and out of the sepulchre in 
 which tlie Lord was laid. Now they could 
 not come together, nor speak to one another, 
 but either their Lord was with them or they 
 had heart-inflaming tidings from him. Now 
 cries one and says, The Lord is risen ; and 
 then another and says. He hath appeared to 
 such and such. 
 
 Now come tidings to the eleven that their 
 women were early at the sepulchre, .where 
 they had a vision of angels that told them 
 their Lord was risen : then comes another, 
 and says. The Lord is risen indeed. Two 
 also come from Emmaus and cry, We have 
 seen the Lord; and by and by, while they 
 were speaking, their Lord showed himself in 
 the midst of them. 
 
 Now he calls to their mind some of the 
 
 eminent passages of his life, and eals and 
 drinks in their presence, and opens the Scrip- 
 tures to them ; yea, and opens their under- 
 standing too, that their hearing might not be 
 unprofitable to them ; all which continued 
 from early in the morning till late at night. 
 Oh what a manna-day was this to the Church ! 
 And more thaQ all this you will find, if 
 you read but fhe four evangelists upon this 
 subject. 
 
 Thus began the day after the sabbath, and 
 thus it has continued through all ages to this 
 ver.y day. Never did the seventh-day sabbath 
 yield manna to Christians. A new world was 
 now begun with the poor Church of God, for 
 so said the Lord of the sabbath, " Behold T 
 make all things new." A new covenant! and 
 why not then a new resting-day to the Church, 
 or why must the old sabbath be joined to this 
 new ministration? Let him that can show a 
 reason for it. 
 
 Christians, if I have not been so large upon 
 things as some might expect, know that my 
 brevity on this subject is from consideration 
 that much needs not be spoken thereto, and 
 because I may have occasion to write a Second 
 Part. 
 
 Christians, beware of being entangled with 
 Old Testament ministrations, lest by one you 
 be brought into many inconveniences. 
 
 I have observed that though the Jewish ritea 
 have lost their sanction, yet some that are weak 
 in judgment do bring themselves into bondage 
 by them. Yea, so high have some been car- 
 ried as to a pretended conscience to these that 
 they have at last proceeded to circumcision, to 
 many wives, and the observation of many bad 
 things besides. 
 
 Yea, I have talked with some pretending to 
 Christianity who have said, and affirmed as 
 well as they could, that the Jewish sacrifices 
 must up again. 
 
 But do you give no heed to these Jewish 
 fables "that turn from the truth." Do you, I 
 say, that love the Lord Jesus keep close to hi? 
 Testament, his word, his Gospel, and observe 
 his holy day. 
 
 And this caution in conclusion T would give 
 to put a stop to this Jewish ceremony : to wit, 
 that a seventh-day sabbath, pursued according 
 to its imposition by law, (and I know not that 
 it is imposed by the apostles,) leads to blood 
 and stoning to death those that do but gather 
 sticks thereon — a thing which no way becomes 
 the Gospel, that ministration of the Spirit and 
 of righteousness, nor yet the professors thereo£ 
 
QUKSTUSS llliL.MlVE TO THE SEVKSTUDAY SARItATIl 
 
 915 
 
 Nor can it witli lainirs^ Ik; Haul (hat that 
 Babbatfj day niuaiii-*, tlion-li the law ilurtHtf 
 is repoakd, (m confuliiit I vtii that there it no 
 inori- ground to make such a conclui«iou than 
 there is to say tliat «-ircuiueii«ion ia utill of 
 force, though llie hiw f(.r cutting ofTthc uneir- 
 cuMJci»ed i8 by tl»e Hh^ikA made null and 
 foid. 
 
 I t(dd you also in tlie episilo that if the fifth 
 coinnianiliuent wa-* the rtrnt that waa with 
 |>roini.He, tlu-n it follows that the fourth, or thtc 
 «eventh-day sabbath, had no proniijM) entail 
 to it ; whence it follows that whore you read in 
 the prophet of a promise annexiti to a nab- 
 bath, it is best to understand it of our Guipol 
 sabbath. 
 
 Now, if it be asked. What pr isi;!-.- in on- 
 tailetl to our first-day sabbath? I.i^w.r th.- 
 biggest of promises. For — 
 
 First. The resurrection of Christ u.i- ii..i nv 
 promise to this day, and to none other. lie 
 nwe the thinl day after his death, anti that w 
 the first day of tlie week, according to wi. . 
 wa.s forepromise<l in t!ie Scriptur«>s. 
 
 .S-cond. Th.nt we should live before CifKl by 
 him is a promise to be fulfilled on this day: 
 " After two days he will revive us, and in the 
 third day wc shall live in his sight." Ho*, vi. 
 2. iSoe also Isa. x.wi. 19, ami compare them 
 again with 1 Cor. xv. 4. 
 
 Third. The groat promise of the New Ti-sta- 
 ment — to wit, the pouring out of the Sjiirit — 
 fixeth upon these days, and so lie began in the 
 most wonderful olTntion of it U(M)n lVntem»t, 
 which was the first ilay of the week, that the 
 Scriptures might be fulfilled. 
 
 Nor could these three promijieM b*» fulfi!!***! 
 upon any other ilays, for that t' 
 had fixed them to the first day of i 
 
 I am of opinion that thi'Ac thing*, though 
 but briefly touchinl U|>on, cannot be fairly ol>- 
 jecteti against, however they may be di»rt-l- 
 i»he<l by some. 
 
 Nor can I Ix-licve that any part of our rrl. 
 Icn, as we are Chr 
 ling of fires and U' ' 
 biniling of men not to stir out of 
 on the seventh day in which, at '■ 
 there«)f, they were found ; and jrct ; 
 dinanccM liclonging to that »cvrntli lajr sab- 
 bath. 
 
 Certainly it must n*'*"'^ be nn 
 podc these thing* by divine aut 
 New Testament l>elieTer^. our wnbip "Uml- 
 ing now in thing* more «■•••'•'• -•■.''■•^' "t..! 
 hcavenlv. 
 
 Nor «-an it be proreU, an I have hiiitrd »^- 
 fore. tliat thi« tlay was or in to be iin] ...J 
 without th'wie oniinanct**, with othrm in 
 placcN mentioned and a-l- ' ' r th. .»•,.• 
 tion of that day, they b n- . ..trr 
 
 |»art* of that wunhip that was lu be pi-rformrd 
 lhen>on. 
 
 II 
 itelv. - i _ ., 
 
 «eal ami alft<<-tion for the continuing of tJit* 
 
 ii.i\ in tl..- .Kiir.t... 1...^ I ..... ...I.. •). .1 ./ 
 
 Ill' ■ ;:i.i- [ ■!,• ., 
 haA with the i 
 \ 
 
 stiilly pieail lor a place l<»r it 
 
 ■r '.be (ientih^i. Hut, aa I'au. ;. , ... 
 
 eaiteM, there in an aptnewi in men to b« 
 iiii<ii r the law becaawe they do not hear it. 
 Nor will it out of my mind but if th« 
 wa* by •'. 
 V by the 
 lietitiim, It vhould not b.tve s<> r 
 the Jew«, Christ's deadliest en 
 kept AO much hid from the l>- 
 friend«. For who han rrCain<<i tn. 
 aanction of that day fmni ('hri»t'* 
 down in •' 
 
 j,.wi-h «;■ 
 
 I 
 
 cannot be well performed, how eiin it b« 
 
 thought that it •hon' • ■- • •' - V ' ' -. ^ 
 
 it, lie confined to w> 
 
 a« the Jewn, with «! 
 
 I will mlbtT "" 
 
 Ihority of (iod, who fmn atich bomlagca ha* 
 •et hi* churrhea frer. 
 
 I doatthi* time Itut hint upon thin r 
 
 " . fiir a «im» 
 
 • n I ntaj 
 d no(i«(n« t*t 
 
 I thuft frr«ly vprak 
 
 have 
 
 - !•<♦ 
 
 turn itwif lo a flKtioa. In Um ka 
 
916 
 
 BUNYAN'S COMPLETE WORKS. 
 
 of that good spirit of .ove and that oneness 
 that formerly was with good men, 
 
 I doubt not but some unto whom this book 
 may come have had seal from God that the 
 first day of the week is to be sanctified by the 
 Church to Jesus Christ; not only from bis 
 tc-^timony, wliich is and should be the ground 
 Df our practice, but also for that the first con- 
 viction that the Holy Ghost made upon their 
 consciences to make them known that they 
 were sinners began with them for breaking 
 this sabbath day; which day, by that same 
 
 Spirit was told them, was that now called the 
 first day, and not the day before, (and the 
 Holy Ghost doth not use to begin this work 
 with a lie;) which first conviction the Spirit 
 has followed so close, with other things tend- 
 ing to complete the same work, that the soul 
 from so good a beginning could not rest until 
 it found rest in Christ. Let this, then, to such 
 be a second token that the Lord's day is by 
 them to be kept in commemoration of their 
 Lord and his resurrection, and of what he did 
 on this day for their salvation. Amen. 
 
MIJ. r.rxvAXs LAST si:i;m()X 
 
 ri;i;At:ui;Li jllv, I'W'<. 
 
 Whi;h wcro born not of blood, nor of tho will of the fl««b, nor of iIm will of mut. b«t of ao4.-^«Ha L IX. 
 
 The wortls have a dojwndence on what jfoei 
 bi'lorc, Hiul thoroforo I imi><t direct you tothrin 
 for the riglit unden^tunding of it. You have 
 it thud: "He came to his own, but hi« own re- 
 ceived him not; but as mnny .ts believed on 
 him, to them gave he jM»wor to iMonue tho 
 sons of God, even to tl»em whirli 
 his name; which wi-re lx»rn not n: 
 of tlie will of the tlonh, but of (lod. ' In the 
 words before you have two thing!*: 
 
 First. Some of his own rejecting him when 
 be oflered himself t«) them. 
 
 Secondly. Others of his own receiving him 
 and making him welc«»nie; tluwo that rrjivt 
 him he also p!usst>s by, but th<««' tbnt r«"-«-ivf 
 him, he givi-s them jM>wir ti> ' 
 of God. Now, lest any one ^:. 
 it as a good tuck or fortune, Hays he, "They 
 were born not of blood, nor of tho will of tho 
 Hcsh, nor of the will of man, but of God." 
 They that did not rt-riivi- him 
 born of llesh and I)1>hh1, Imt t 
 bim, they have G«k1 to tlu-ir i 
 ceive the doctrine of t'hriat nv 
 desire. 
 
 First I'll show you what he mcau- .•. 
 blood. They that Iwlieve are bom to it m an 
 beir \a to an inluritam"'; t!. 
 friMj. not of fl«-sb, n<>r mI' t!;. 
 of G<>d; n")t of bUxxl— t! 
 tion— not Inirn to tho ku.^ 
 the flesh ; not becnUM I am tho ton of u 
 tnan or woman — that i* mean? '•• ''■--' 
 lias made of one blood all ti 
 
 be born of God if you go t<> tin liti;.-.t<iii «f 
 heaven. 
 
 Srttmdly. "N"'' ■■'" •'•■ ™ ., «.-.•..' 
 
 What niunt we t. . by Uuit? 
 
 Firat. It i* tAk* It IT iinMM) %' 
 natiomi that aro in man In 
 
 I made the children ol God b) 
 
 Ilio't'iil ili'iirii it ijiii.,t \^- iif:,l 
 t 
 
 a W III to !>«• * 111-, I'lH 
 
 be saved also, a will t 
 
 ,1 ■ . 
 
 to heaven whenever he die*. I am ooi a (Vve* 
 
 wilier, I do abhor it; yr* •' ■% not the 
 
 wick«'dn«t man but he d' •- time or 
 
 ^ wiiliog and ronning, and yet to no purpoM^ 
 U'im. iz. 16. "lanwl, which followed after 
 the law of rightcouancM. have nt4 obtained 
 
 '> gu tu hratrn umJ 
 •^i. -.; i»-*;. l..-.uKh a "••■■ -Muiqi 
 lay have a will to be sa^ aa* 
 
 t)Oastl'<i li|< V ^^ 
 
 layj he. it is ; . ". ■> 
 
 fou have Abraliam to your father; you mart j joa, n will tcaro you oo litis mUc me gato o^ 
 
918 
 
 BUNYAN'S COMPLETE WORKS. 
 
 heaven: "Not of blood, nor of the will of the 
 flesh, nor of the will of man, but of God." It 
 may bo some may have a will, a desire that 
 Libmael may be saved; know this, it will not 
 save thy cli'ild. If it was our will I would 
 have you all go to heaven. How many are 
 there in the world that pray for their chil- 
 dren, and ery for them and ready to die, and 
 tills will not do! God's will is the rule of all; 
 it is (.nly through Jesus Christ. "Which 
 were born not of flesh, nor of the will of man, 
 but of God." Now I come to the doctrine. 
 
 Men that believe in Jesus Christ to the 
 effectual receiving of Jesus Christ, they are 
 born to it. He does not say they shall be born 
 to it, but they are born to it— born of God unto 
 God and the things of God, before he receives 
 God to eternal salvation : " Except a man be 
 born again he cannot see the kingdom of God." 
 Now unless he be born of God he cannot see 
 il. Suppose the kingdom of God be what it 
 will, he cannot see it before he be begotten of 
 God ; suppose it be the Gospel, he cannot see 
 it before he be brought into a state of regenera- 
 tion ; believing is the consequence of the new 
 birth : " Not of blood, nor of the will of man, 
 but of God." 
 
 First. I will give you a clear description of 
 it under one similitude or two : A child, before 
 it be born into the world, is in the dark dun- 
 geon of its mother's womb ; so a child of God, 
 before he be born again, in the dark dungeon 
 of sin sees nothing of the kingdom of God, 
 therefore it is called a new birth; the same 
 soul hjia love one way in its carnal condition, 
 another way when it is born again. 
 
 Secondly. As it is com^mred to a birth — re- 
 sembling a child in its mother's womb — so it 
 is compared to a man being raised out of the 
 grave ; and to be born again is to be raised out 
 of the grave of sin : " Awake, thou that sleep- 
 est, and arise from the dead, and Christ shall 
 give thee life." To be raised from the grave 
 of sin is to be begotten and born. In Eev. i. 
 5 tiiere is a famous instance of Christ: "He is 
 the fn-st-begotten from the dead, the first-born 
 from the dea 1," unto which our regeneration 
 alludeth ; that is, if you be born again by 
 seeing those things that are above, then there 
 is a similitude betwixt Christ's resurrection 
 and the new birth; which was born, which 
 was restored out of this dark world, and trans- 
 lated out of the kingdom of this dark world 
 into the kingdom of his dear Son, and made 
 us live anew life; this is to be born again; 
 and he that is delivered from the mother's 
 
 womb, it is by the help of the mother; sc he 
 that is born of God, it is by the Spirit of God. 
 I must give you a few consequences of a new 
 birth. 
 
 First of all. A child, you know, is incident 
 to cry as soon as it comes into the world, for 
 if there be no noise, they say it is dead ; you 
 that are born of God and Christians, if you be 
 not criers there,' is no spiritual life in you; if 
 you be born of IGod you are crying ones ; as 
 soon as he has riiised you out of the dark dun - 
 geon of sin you cannot but cry to God, What 
 shall I do to be saved? As soon as ever God 
 had touched the jailer, he cries out, "Men and 
 brethren, what must I do to be saved ?" Oh I 
 how many prayerless professors are there in 
 London that never pray! Coffee-houses will 
 not let you pray ; trades will not let you pray ; 
 looking-glasses will not let you pray ; but if 
 you was born of God you would. 
 
 Secondly. It is not only natural for a child 
 to cry, but it must crave the breast, it cannot 
 live without the Tsreast ; therefore Peter makes 
 it the true trial of a new-born babe : the new- 
 born babe desires the sincere milk of the word, 
 that he may grow thereby ; if you be born of 
 God, make it manifest by desii'ing to be nour- 
 ished of God. Do you long for the milk of 
 promises? A man lives one way when he is 
 in the world — another way when he is brought 
 unto Jesus Christ. Tsa. Ixvi. : " They shall 
 suck and be satisfied." If you be born again 
 there is no satisfaction till you get the milk of 
 God's word into your souls. Isa. Ixvi. 11 : "To 
 suck and be satisfied with the breasts of conso- 
 lation." Oh, what is a promise to a carnal 
 man ! A brothel it may be is more sweet to 
 him, but if you be born again you cannot live 
 without the milk of God's word. What is a 
 woman's breast to a horse? but what is it to a 
 child? There is its comfort night and day, 
 there is its succour night and day; oh, how 
 loth are they it should be taken from them I 
 Minding heavenly things, says a carnal man, 
 is but vanity, but to a child of God there is his 
 comfort. 
 
 Thirdly. A child that is newly born, if it 
 have not other comforts to keep it warm than 
 it had in its mother's womb, it dies : it must 
 have something got for its succour ; so Christ 
 had swaddling-clothes prepared for him: so 
 those that 'are born again, they must have 
 some promise of Christ to keep them alive ; 
 those that are in a carnal state, they warm 
 themselves with other things ; but those that 
 are bom again, they cannot live without some 
 
in 9 
 
 L 
 
 J//?. ///'.vr.i.N .N lA.sr sKnuoy. 
 
 promiseof Christ to keep thciu ulivf, an h. ' ' • 
 
 to the |K)or itifiint in K/ikiol xvii. : •• I cn\ 
 
 thee with eml)r<>i(|ere«l j;oli| ;•' mill nh.r 
 
 nre with ihild what fnu- ihinj-i* will t 
 
 pare for tlu-ir diiUl ! Oh but what fv want :' if they want • |>«ir of »l 
 
 has Christ pr.partnl to wrap all in • anU li-ll him ; f^ ■' ■ '- -' 
 
 born again : Oh what wrappinpi of gold Iim | tell him ; m • 
 
 Christ preparcil for all that are born • ;. 
 
 Wonu'U will drctw their chiMroii ll. 
 
 one may see them how fini- ■ " 
 
 Kzekiil xvi. 11 : "I dcckni 
 
 nanunl-s uiul I also put bnuii. t, u|H>n thiiu- Wi ,„^ anj |,|| 
 
 hand and a ihain on thy mck, and I put n y,.ii i • ....... ^, 
 
 jewel on thy forehead and enrriugn in thine pU thU b i. :" 
 
 eartt, and u beautiful crown U|M>n thine hemi;" an> 
 
 and Hays ho in the 13th verwo, "Thou did-.t «> .! 
 
 l»rosper to a kinKd-.m." Thii i , ^,,,u i<m|.t-l*uu^ go aud l*il i;«l «f 
 
 nothin;; in the worM but the ri^;: 
 
 Christ anil the •rra'.s of the Spiiit. 
 
 which a new-born Ii;i1h' cannot live, i. 
 
 have the golden riK'hteou.sneHs of Chriat, ] by t' •! laid down l>rfor«> of 
 
 Fourthly. A child when it is in hi.i mother'ii ' of natir.- and a ■ ' ' ' ' ' i 
 
 I:ip, the mother takes great deliphl to have broueht out of th.- | 
 
 tiiat which will be for its eonjfort ; mt it ly 
 
 with CumV* children; they shall l«« k-j.f »?, ^ 
 
 knee. I?*a. Ixvi. 11 : "Tln-yHha!'. 
 
 satisfiitl with the breasts of her ■ 
 
 Verse 13lh: " As one whom hw mother com- j filled with the milk of ' 
 
 forteth, so I will comfort you," There in a I you be iialUflc<I wit? ' 
 
 Kimilitude in these things that nobody know* j Ood? Tray you < 
 
 of but those that are 1> 
 
 Kifthly. There i.s ii- .c similitndf 
 
 InHwixt the father and the chiUI: it r have ai. 
 
 the child looks like its father; »o t) ,•: thrv w 
 
 are born again, they have a new nii; i he will • 
 
 they have the image of Jesus Ch''-' ' , i - 
 
 Every one that is born of God h. „ 
 
 of the r i' heaven U|>on iisiu. >! , 
 
 lovo th' - 1 thnt nr«' lik«-t th"m v 
 
 usually ; so d<» ^ ' 
 they are allied t 
 
 others do not look like him. ' i bo the K 
 
 calle<l sodomites. «i'-' ' ..,,.«. ..)..i.i.... 
 
 the devil by their with Cli 
 
 devil, hi- 
 righlroii- 
 you are niriiiiy, \ 
 the earthly, if h« . 
 image of the heavenly. 
 
 Sixthly. When a man ha* "■ ••'>•''• '- 
 him up to his own liking; •". > 
 
 lear: , of their ' 
 
 are ■ '"^rn <>(' ■ 
 
 lea; 
 
 tiur . • 
 
 God ; they aro brought up In Uod* boOM, i aottl that baa tl»« lOMf* ol iiod w buu * Lure 
 
.920 
 
 BUNYAN'S COMPLETE WORKS. 
 
 him, love him ; say, This man and I must go 
 to heaven one day ; serve one another, do good 
 for one another; and if any wrong you, pray 
 to God to right you and love the brother- 
 hood. 
 
 Lastly. If you be the children of God learn 
 tliat lesaon, gird up the loins of your mind as 
 
 obedient children, not fashioning yourselves 
 according to your former conversation, but be 
 ye holy in all manner of conversation ; con- 
 sider that the holy God is your Father, and let 
 this oblige you to live like the children of God, 
 that you may look your Father in the faca 
 with comfort another day. 
 
OF Tin; TKIMTV WD A ( IIIJISTIAX. 
 
 HOW A YOUNO OK SIIAKKX CHRISTIAN SHOULD DKMKAN niMMKLF IXliBR THB WKIUIITT 
 THOIGHTS OF THK DOCTUIXK OF THB TIIINITY OR PLIRAUTY Of PBRM>Mi IS TUB 
 KTKKNAL tJODHKAl>. 
 
 Thk rciuson why I Bay a young or shaken 
 ChriDtinii, ib i;) becau»o hoidc thnt arc r * 
 young, but of an aiuii-nt ntanding, may 
 only bo juwaulttMl wiili vit.lnit tin 
 foncorning CJospil priiu i|>I« •«, Imt .i 
 time may bccunie a cliiUi, a l>.il>«', a ^iluiil•w 
 man in thi- tliingn of (Jml; iii|Kviallv < !•.. r 
 when by backsljiling he hath ]>rovok«<: ' 
 leave him, or when sonie new, un< — 
 (as to present strength) over-weii. 
 doth fall upon the spirit; 1 
 great sliakings of mintl tl" 
 sueh a soul in the mo^t \v«ij;hly niattent nf 
 the concerns of faith, of which this is one that 
 I have supposed in the abovcnamed qucation. 
 Wherefore, passing other things, I will ct- 
 directly to that, and briefly projKJiie some li' 
 to a soul in suili a lase. 
 
 I. The first priparative. 
 
 First, then, be sure thou keep ch*M? to the 
 word of GimI, for that is the revelation of the 
 mind and will of God, both as to the truth of 
 what is either in himself or ways, and also as 
 to what he retjuireth and cx|>ccleth of thcr. 
 either concerniriir faith in or ■ 
 he hath so revi;i!f<l. Now, : 
 forming of this, I ^hull give llicv tu brief 
 these following «liri'<ti«»ns: 
 
 1. Suflcr thyself, by the authority of • 
 word, tc be persuadrd l!- ■' •' *^ 'ipturc iml. 
 is the word of (Jod, t' 
 the wonU of th<' H<'1\ • I 
 
 fore must Ik- t\«'ry <>ii" 
 settled in heaven. 
 
 2. Conclude therefore from the A»nn«r do^ 
 trine that that Ood whono words thcr arw is 
 
 able to make a r«Tonciliatl"ri ' " -' --■- » 
 
 and harmoniiuis acreenu-nt ^\ 
 
 therein, ' 
 
 dictory 
 
 dersLand ail my.ilvria», to hav« all kiH>«U«ig«, 
 
 to be able to c«>mprrhrnd with all saint* U a 
 
 
 by revelation. I'aul, when he n.^ 
 
 t..l.. nv.ii .iw liial which was ui .-,- 
 
 Ir. fur man to utter. And aaitli 
 > i.riM I.. III. r I" : I have 
 
 lold you eart: . .< n«>t. 
 
 al<Mi unsulferabie arnfam^ lo mmc lo the 
 word of God as c«>ru . itin^- ilr. ^.Iv •): ,i oK^i. 
 ever tiiou muleat i 
 
 .1 ._. 1 ^j Q^ iiscit 1.4.. \-> 
 
 ., 
 
 • rrt>r. Itut (Jod i» . 
 
 
 wh. 
 
 .• 
 
 wor : 
 
 lO 
 
 own 
 
 U mr, 
 
 for t 
 
 ■„.. I 
 
 was as a ! 
 
 
 4. Tak<- ii'«<i ••! i.imi^,- a 
 
 w.rd 
 
 only. Imt thou thrrcbr ito a» ■ 
 
 inilb 
 
 or when 
 
 . .1 iV... I I 
 
 ;rr« of truth, ! of 
 
 II. n.. 
 
 1. That th. 
 
 *tt %Uk*ii*iAUi^ UiA; MU1.« UUlL 
 
 Vtl 
 
922 
 
 BUNYAN'S COMPLETE WORKS. 
 
 2. And therefore hence it is that a Chris- 
 tian is not called a doer, a reasoner, an objec- 
 tor, and perverse disputcr, but a believer. Be 
 thou an exami)le to the believers; "and be- 
 lievers were added to the Church," &c. 
 
 3, Therefore know again that the word, if it 
 aaitli or exprcsseth that this or that is so and 
 no as to the matter in hand, thou art bound 
 and obliged, both by the name, profession, and 
 the truth unto which thou hast joined thyself, 
 to jisscnt to, confess, and acknowledge the 
 - luie, even when thy carnal reason will not 
 
 loop thereto. " Righteous art thou, O God, 
 ^uitli Jeremiah,) yet let me plead with thee: 
 Wherefore do the wicked live?" Mark, first 
 lie Mckiiowledgeth that God's way with the 
 wicked is just and right, even then when yet 
 he could not see the reason of his actings and 
 di>i>ensalions towards them. The same reason 
 is good as to our present case. And hence it 
 is that the apostle saith the spiritual armour 
 of Christians should be much exercised against 
 tluise high-towering and self-exalting imagina- 
 tions that within our own bosoms do exalt 
 themselves against the knoAvIedge of God, 
 lli'it every thought cr carnal reasoning may 
 be not only taken, bv.: brought as captive into 
 
 obedience to Christ; that is, be made to stoop 
 to the w^ord of God, and to give way and place 
 to the doctrine therein contained, how cross 
 soever our thoughts and the word lie to each 
 other. And it is observable that he here saith, 
 They exalt themselves against the knowledge 
 of God, which cannot be understood that our 
 carnal or natural reason doth exalt itself against 
 an eternal Deity/ simply considered, for that 
 nature itself doth gather from the very things 
 that are made, even his eternal poAver and God- 
 head. It must be then that they exalt them- 
 selves against that God as thus and thus revealed 
 in the word^— to wit, against the knowledge of 
 one God consisting of three persons. Father, 
 Son, and Spirit, for this is the doctrine of the 
 Scri2)tures of truth ; and therefore it is observ- 
 able these thoughts must be brought captive and 
 be made subject in particular to the Lord Jesus 
 Christ as to the second person in the Godhead; 
 for the Father is ever acknowledged by all that 
 profess the least of religion, but the Son is that 
 stumbling-stone and rock of . offence against 
 which thousands dash themselves in pieces, 
 though in him are hid all the treasures of wis- 
 dom and knowledge, and in him dwells the 
 fulness of the Godhead bodily. 
 
OF Tin: LAW AM) A (1 1 l;l> II AN. 
 
 nil' 
 
 in 
 
 Tin: law w!us j;ivi>u twice U|>oii M..iii.f >';ti.u 
 but the Hppcarancc of the liOrd, 
 it the secoiul time, was woikUtIih.^ .nn. r. lu 
 fn>in that of his wiu-n at lin»t ho tUUvmil it 
 to Isra«'l. 
 
 1. When he pive it the fir<t timr hr frni<»*^! 
 his terror ami scvority to a: 
 to the shaking of his 8oul .i 
 of Inrnel ; but when he gave it tli 
 time, he caused ail hix go«Klne«t t - 
 MoseiJ, to tlie comfort of Win t-. 
 thf bowing of his heart, 
 
 '2. When he gave it the first tini»« it w!»« with 
 thumirrinu'^ an>l lightiiingH, u 
 un<! liarkiu-^s, with Ihinio and - 
 tearing ac'und uf the trumpet; but wiien he | pruvcUi and ulluwelh t 
 
 III 
 
 V umlrr no nurh can- 
 
 >>i /.t'.tt, ■ .i 
 i« noM. 1 ..h 
 
 
 l 
 
 gave it the second time, it wnn with a 
 mation of his name tu be mereit'ul, . 
 long-sufferini.', aii'l ah ; 
 Irutli, ke<'piii;4 iiKr« y : 
 iniijuity, traM-<;,'rr>«ii.i, 
 
 3. When hi- gav<_- it ; i 
 called to go up to receive it tlirough the fire, 
 »vhich made him e.\cee<lingly to fiaranil<|unkr; 
 but when he went to rtii ivc it thf -(o-.mhI time, 
 he wiUH laid in a cUft ■ 
 
 4. From all which I . -'. Ih^n-h a* !« 
 the matter of the law, i>olii an to , 
 
 the first time and the wcon.l. it 
 IwUever under the paiiu of 
 (if he close not with ("hri-'t ■. . 
 the manner of it.-* giving' at tin - 
 think the fir- 
 force iut n C" 
 lug the I.-or 
 ^at le:iMt in t 
 
 specting ttuch a covenant, I 
 or dircctciy to thn««» x» I ■ 
 the cleft of the rock 
 hi... ■ I • ■ 
 
 it . 
 
 even hr it noi mi 
 e«l under grace, i. 
 under the law to Christ. 
 
 it find it 
 if (mmI m 
 
 '! 
 
 dil! 
 
 and 
 
 •Sal 
 
 • fanner, awl ao lovingij ic««r od tn j«tdfv 
 
 9U 
 
924 
 
 BUNYAN'S COMPLETE WORKS. 
 
 I will be content ; it shall be my sight, I will 
 also delight therein; but otherwise, I being 
 now made upright without it, and that too 
 with that righteousness which this law speaks 
 well of and approveth, I may not, will not, 
 cannot, dare not, make it my saviour and 
 judge, nor suffer it to set up its government 
 in my . conscience ; for by so doing I fall 
 from grace, and Christ Jesus doth profit me 
 nothing. 
 
 7. Thus, therefore, the soul that is married 
 to Him that is raised up from the dead both 
 may and ought to deal with this law of God ; 
 yea, it doth greatly dishonour its Lord and 
 refuse its Gospel privileges if at any time it 
 otherwise doth whatever it seeth or feels. The 
 law hath power over the wife so long as her 
 husband liveth, but if her husband be dead 
 she is freed from that law, so that she is not 
 an adulteress though she be married to an- 
 other man. Indeed, so long as thou art alive 
 to sin and to thy righteousness, which is of 
 the law, so long thou hast them for thy hus- 
 band, and they must reign over thee. But 
 when once they are become dead unto thee, 
 
 as they then most certainly will when thou 
 closest with the Lord Jesus Christ, then, I 
 say, thy former husbands have no more to 
 meddle with thee, thou art freed from their 
 law. Set the case : A woman be cast into 
 prison for a debt of hundreds of pounds ; if 
 after this she marry, yea, though while she is 
 in the jailer's hand, in the same day that she is 
 joined to her husband her debt is all become 
 his ; yea, and the law also, that arrested and 
 imprisoned this woman, as freely tells her. Go; 
 she is freed, saith Paul, from that, and so 
 saith the law of this land. Tlie sum, then, 
 of what hath been said is this : The Christian 
 hath now nothing to do with the law as it 
 thundereth and burneth on Sinai, or as it 
 bindeth the conscience to wrath and the dis- 
 pleasure of God for sin ; for from its thus ap- 
 pearing it is freed by faith in Christ. Yet it 
 is to have regard thereto and is to count it 
 holy, just, and good, which that it may do it 
 is always, when it seeth or regards it, to re- 
 member that He who giveth it to us is merci- 
 ful, gracious, long-suffering, and abundant in 
 goodness and truth, &c. 
 
INSTUrcTloX loi; Tin; icMHiANr: 
 
 A SAIA i; 1.) CUKK THAT (ilil.AT WANT OF KXCnVLKlXiE IN 
 I'oril (»I.I» AM) YOUNG. 
 
 PKEI'AKi;!' AM> riwKSKNTKI* Tu TlltM IS \ \- 
 TUK CAl'At ITY <•>• Tl 
 
 Y DtALOOUI. riTTlD TO 
 
 Mjr p«opU p«rUb for iMk of k»o«M(«.— lis*. It. «. 
 
 TO Tin: CIiniCH of CIIUIST in and AIUH'T HKDFOKI). 
 
 Holy and r.i:i.o\ i:i>: 
 
 Although I have <lo.HigneU thU little treatiae 
 fur public and common IxMieni, yd cuiioiiK r- 
 ing that I um to you a debtor, not only in 
 common charity, but by reanon of special 
 bonds which the Ix)rd hath lai<I 
 you- ward, I could do no 1i>h!» 
 from you in pre-'<rii( • 
 present you with tiii- . 
 you are wanting in the tii:: 
 
 in, but to put you again k. u ; 
 
 finit things, and to give you occaaion to pr»- 
 ■ent something to your carnal r ' ■ "' * 
 
 may be (if God will) for their a^ 
 convcr»iun. Ac a Utk^m 
 
 •of my Christian r 
 
 old 
 
 under my prcachin(( and yet rvtiuuo 
 •in».* And I rnlrral thrm alao •' 
 ccivr it M a token of oty luvo to ' 
 • Yea, I 
 '. in thr 
 
 by 
 
 • Fonoal, custoromrr, 
 Inw Ootpcl, c'jicoiaMv • 
 k« oonpand tu nuik wcr 
 
INSTRUCTION FOR THE IGNORANT. 
 
 Question. How many gods arc there? 
 
 Answkk. To the Christians there is but one 
 (lud, the Father, of whom are all things and 
 wi' (if Iiim. I Cor. viii. 9. 
 
 Q. Wliy is not the God of the Christians the 
 (!od of them that are no Christians? 
 
 A. He is their Maker and Preserver, but 
 they have not chosen him to be their God. 
 Acta xvii. 24; Ps. xxxvi. 6; Judg. x. 14. 
 
 Q. Are there then other gods besides the 
 Cod of the Cliristians? 
 
 A. Tiiere is none other true God but he; 
 but because they want the grace of Christians, 
 therefore they choose not him, but such gods 
 a-s will suit with and tK)untenance their lusts. 
 .John viii. 44. 
 
 Q. Wliat gods are they that countenance 
 the lusts of wicked men? 
 
 A. Tiie devil, who is the god of this world ; 
 the belly, that god of gluttons, drunkards, and 
 riotous j)ersons ; and idle pleasures and vani- 
 ties, which are for the most part the gods of 
 the youth. 
 
 Q. Who is a Christian ? 
 
 A. One that is born again, a new creature; 
 one that sits at Jcsus's feet to hear his word; 
 one that hath his heart purified and sanctified 
 by faith which is in Christ.* 
 
 Q. How do you distinguish the God of the 
 Christians from the gods of other people? 
 
 A. He is a Spirit. John iv. 24. 
 
 Q. Is there no other Spirit but the true 
 God ? 
 
 A. Yes, there are many spirits. 1 John iv. 1. 
 
 (^ Wliat spirits are they? 
 
 A. The good angels are spirits, the bad 
 angels are spirits, and the souls of men are 
 (spirits. 
 
 Q. How then is the true God distinguished 
 from other spirits ? 
 
 A. Thus: No spirit is eternal but he; no 
 spirit is almighty but he ; no spirit is incom- 
 
 * The new creation, wrought in the soul by the 
 word and Spirit of God. is an undoubted evidence of 
 »n inte-est in Christ and title to salvation; for where 
 
 prehensible and unsearchable but he : he ia 
 also most merciful, most just, most holy. 
 
 Q. Is this God, being a spirit, to be known? 
 
 A. Yes, and that by his works of creation, 
 by his providences, by the judgments that he 
 executeth, and by his word. 
 
 Q. Do you understand him by the works of 
 creation ? 
 
 A. " The heavens declare the glory of God, 
 and the firmament showeth his handiwork ; so 
 that the invisible things of him from the crea- 
 tion of the world, are clearly seen, being un- 
 derstood by the things that are made, even his 
 eternal power and Godhead." 
 
 Q. Do his works of providence also declare 
 him? 
 
 A. They must needs do it, since through his 
 providence the whole creation is kept in such 
 harmony as it is, and that in despite of sin and 
 devils ; also if you consider that from an angel 
 to a sparrow nothing falls to the ground with- 
 out the providence of our heavenly Father. 
 Matt. x. 29. 
 
 Q. Is he known by his judgments? 
 
 A. God is known by his judgments which he 
 executeth ; the wicked is snared in the work 
 of his own hands. Ps. ix. IG. 
 
 Q. Is he known by his word? 
 
 A. Yes, most clearly; for by that he re- 
 vealeth his attributes, his decrees, his prom- 
 ises, his way of worship, and how he is to be 
 pleased by us. 
 
 Q. Of what did God make the world ? 
 
 A. Things that are seen were not made of 
 things that do appear. Heb. xi. 3. 
 
 Q. How long was he in making the world? 
 
 A. In six days the Lord made heaven and 
 earth, the sea, and all that is in them, and on 
 the seventh day God ended all his works which 
 he had made. Ex. xx. 11 ; Gen. ii. 2. 
 
 Q. Of what did God make man ? 
 
 A. The Lord God formed man of the dust 
 
 the new creature is, there all the saving and sanctify- 
 ing graces of the Spirit are, as a pledge and earnest 
 of future glory and felicity. 
 
JMinii'cTioy FOR THE lay OR 
 
 >*T. 
 
 i/L>: 
 
 3f the ground, aiul bnathiil into hit* iKwtrilB 
 the breath of IHV, aiij man becauie » living 
 soul. (Jen ii. 7. 
 
 Q. Why iloth it say, (loU brenthe<I into bim 
 the breath of life?— is man's »oul of the very 
 nature of the (iuilheuU? 
 
 A. This doth not teach that tho »oul i« of 
 the nature of the (J.MJIuad, but nhi.w.ih (hat 
 it is not of the same matter as hin UkIj, «hiih 
 is iliist. Gen. xviii. 27. 
 
 Q. I.-* not the soul, then, of the nature of 
 tiie (unlhead".' 
 
 A. No; for Ciml eannot sin, but llie soul 
 doth:* Ctoti cannot be di-stroyetl in hell, but 
 the souls of tlie impenitent shall, t^ek. xviii. 
 4; -Matt. x. 28. 
 
 (I. How did (tod make man in the day of 
 hi.^ tirst creation ".' 
 
 A. God made man upright: in the image of 
 GikI createtl he him. I-a-cIch. vii. 29; (Jen. i. 27. 
 
 (I. Did G«kI, when he made man, leave him 
 without a rule to walk by? 
 
 A. No; he gave him a law in his nature, 
 u:id iuj|M»si*tl upon hint a positive pre»vpt, but 
 he oirenii violence to them and brake them 
 Isith. Gen. iii. 'A, G. 
 
 (^. What was the due dwert of that trans- 
 grcsision? 
 
 A. Spiritual death in the day he tlid it, 
 t*'niiM)ral death afterwards, and everhisting 
 drath last of all. 
 
 (I. What is it to be spiritually dead? 
 
 A. To be alienate from Ciot], and to live 
 without him in the world, through the ignor- 
 ance that is in men and through the |>ower of 
 their sins. Eph. iv. 18, 19. 
 
 Q. Wherein doth this alienation from God 
 api)car? 
 
 A. In the love they have to iheir ^in»; in 
 their being loth to come to him ; in Uieir plead- 
 ing idle excuses for their situ, and in their 
 ignorance of the excellent myatcriei of hi« 
 ble«»s<'d Gi»spel. 
 
 (4. What is tempond d<':i'h' 
 
 A. To have ImhIv aiii 
 the body returning t'> ' 
 the soul to God that gave it. Geo 
 Koclcs. xit. 7. 
 
 Kl. What is everlasting death? 
 
 A. For Ixsly and soul to be - 
 e^er from God au«l to l>c east : 
 Luke xiti. 27; Mark ix. 4'<. 
 
 * The toul »•« ori(ia*ll)r |>urv ant r.n.j. >r 
 imsK* of Uod. vbtcb lb* tia of omt lit** f>*r«at> 
 lAlljr <lcf*«««i. 
 
 t Orif inal tin i« iBAoir«*l*<l in nil aAlMrml •••. "t 
 
 i}. I>«i men go ^--'j-'^***-* ^mt tn ttiW bo booo 
 tut they die? 
 
 A. The body abidelh in tlie grave till tiie 
 sound uf the huU trump; but (he miuI, if *b« 
 man dies wickrd, gor* prcwently frum the face 
 of God ii.' 
 kept till 
 Ina. ' 
 
 (^ ' rid OS upn^'tl i« 
 
 did our lir«t (tarmtT 
 
 A. No; ho canto into the world 
 being ntado m) of God Almigbtjr, but t« 
 into the world itinncri, bring made «• b) ins 
 IMillutton.t 
 
 (^ II' ip|>ear that wo came into 
 
 the worl'i 
 
 A. Wi' arc the fruit of an unrlran thing, 
 are delUe«i iu our very cuncrpiiun, aud are b> 
 nature the children of wrath. Jf>b xiv. 4; IV. 
 Ii. 5; Kpb. ii. 3. 
 
 Q. Can you make further proof of thU? 
 
 A. Yes; It is Mii-i -.11, 
 
 death, jutl^-mi-nt, a til 
 
 men. Kom. v. 
 
 Q. I)o we then cohh' •lim. r« iiii>. tiif world? 
 
 A. Yes: we are 1 1 womb, 
 
 and go aatray as soon .l'< »• iw< i..rM, •leaking 
 lies. 
 
 l^. llu; ; d 
 
 he not b> td 
 
 no seed until he iiad tlir proniisv. 
 
 A. He fell as a pui-!:' 1- rM»n, but b«;i«\'<i 
 the promise as a SI Ailaii> 
 
 saved not the worl<i. m-'w^u Adam* sm ••«i-i 
 thn'W it. 
 
 Cj. lUit do t. hold that we are siO' 
 
 nrrs only by n. 
 
 A. Yea. bring Ikit 
 
 (iotl's word paith »• I'.ii \"> 
 
 nature— tiuit is, by birth and . 
 
 Q. (Vin you bring further pi---. ■■• i.>.-. 
 
 .\. Ye*. In that day tluit we were burn Wr 
 wcr- "in our own blmjii, .1 ni 
 
 15.16. 
 
 (^. Can ;<>u msKr tm* ap|M-«r i>y •-t|>rri 
 
 •♦IK*? 
 
 > , • _ ' • 
 
 k ■!,>-,■ »i— UM iMMt. 
 
928 
 
 BUNYAN'S COMPLETE WORKS. 
 
 put forth themselves in children show their 
 ignorance of God, their disobedience to pa- 
 rents, and their innate enmity to holiness of 
 life; their inclinations naturally run to vanity. 
 Besides, little children die, but that they could 
 not were they not of God counted sinners ; for 
 "death is the wages of sin." Rom. vi. 23. 
 
 Q. What is sin? 
 
 A. "It is a transgression of the law." 1 
 
 John iii. 4. 
 
 Q. A transgrei-sion of what law? 
 
 A. Of the law of our nature, and of the 
 law of the ten commandments, as written in 
 the Holy Scriptures. Rom. ii. 12, 14, 15 ; Ex. 
 x.x. 
 
 Q. When doth one sin against the law of 
 
 nature? 
 
 A. When you do any thing that your con- 
 science tells you is a transgression against God 
 or man. Rom. ii. 14, 15. 
 
 Q. When do we sin against the law as writ- 
 ten in the ten commandments? 
 
 A. When you do any thing that they forbid, 
 although you be ignorant of it. Ps. xix. 12. 
 
 Q. How many ways are there to sin against 
 this law? 
 
 A. Three: by sinful thoughts, by sinful 
 words, and also by sinful actions.* 
 
 Q. What if we sin but against one of the 
 ten commandments? 
 
 A. " Whosoever shall keep the whole law 
 and yet oflend in one point, he is guilty of all ; 
 for he that said, Do not commit adultery, said 
 also, Do not kill; now if thou commit no 
 adultery, yet if thou kill, thou art a trans- 
 gressor of the law." James ii. 10, 11. 
 
 Q. AVhcre will God punish sinners for their 
 sins? 
 
 A. " Both in this world and in that which 
 is to come." 
 
 Q. How are men punished in this world for 
 sin ? 
 
 A. Many ways, as with sickness, losses, 
 crosses, disappointments, and the like : some- 
 times, also, God giveth them up to their own 
 hearts' lusts, to blindness of mind also and 
 liardncss of heart ; yea, and sometimes to 
 strong delusions, that they might believe lies 
 and be damned. 
 
 • Not only the sin of Adam is imputed to us by 
 original transgression, but a defiled nature communi- 
 cated to us, which breaks out into numberless actual 
 sins : being therefore, on this account, exposed to the 
 curse and infinite wrath of God, there is no way of 
 escape but by the God-man Christ Jesus, whose blood 
 is ac efBoacious antidote to sin. 
 
 Q. How are sinners punished in the world 
 to come? 
 
 A. " With a worm that never dies, and 
 with a fire that never shall be quenched." 
 Mark ix. 44. 
 
 Q. Whither do sinners go to receive this 
 punishment? 
 
 A. " The wicked shall be turned into hell, 
 and all the nations that forget God." Ps. ix. 27. 
 
 Q. What is hell? 
 
 A. It is a' place and a state most fc-nrful. 
 Luke xvi. 28; Acts i. 25; Luke xvi. 21. 
 
 Q. Why do you call it a place ? 
 
 A. Because in hell shall all the damned be 
 confined as in a prison, in their chains of 
 darkness for ever. Luke xii. 5, 58 ; xvi. 26 ; 
 Jude 6. 
 
 Q. WHiat a place is hell? 
 
 A. It is a dark, bottomless, burning lake of 
 fire, large enough to hold all that perish. 
 Matt. xxii. 13; Rev. xx. 1, 25; Isa. xxx. 37; 
 Prov. xxvii. 20. 
 
 Q. What do you mean when you say it is a 
 fearful state ? 
 
 A. I mean that it is the lot of those that are 
 cast in thither to be tormented in most fearful 
 manner — to wit, with wrath and fiery indigna- 
 tion. Rom. ii. 9; Heb. x. 26, 27. 
 
 Q. In what parts shall they be thus fear- 
 fully tormented? 
 
 A. In body and soul ; for hell-fire shall 
 kindle upon both beyond what now can 
 be thought.* Matt. x. 28 ; Luke xvi. 24 ; James 
 V. 3. 
 
 Q. How long shall they be in this con- 
 dition? 
 
 A. " These shall go away into everlasting 
 punishment, and the smoke of their torment 
 asceudeth up for ever and ever, and they 
 have no rest day nor night; for they shall be 
 punished with everlasting destruction from 
 the presence of the Lord and from the glory 
 of his power," Matt. xxv. 46; Rev. xiv. 11; 2 
 Thess. i. 9. 
 
 Q. But why might not the ungodly te 
 punished with this punishment in this world, 
 that we might have seen it and believe? 
 
 A. If the ungodly should with punishment 
 have been rewarded in this world, it would in 
 
 *■ Hell consists chiefly in the separation of the soul 
 from God and happiness for ever. Nothing less than 
 God can make rational creatures happy; therefore a 
 disunion from him is the privation of every desirable 
 good, and the being plunged into mental darkness, 
 rage, horror, anguish, despair, and endless and irre- 
 trievable misery and woe. 
 
lysTiii' n'i,\ tut: TiiK lay on AST. 
 
 929 
 
 all probability have ovirtlimwu ihv whole 
 order thai God hath ai-ttlcd hi-re aiuunj; lut-u. 
 For who could have endured hi-ru to have 
 Been the tluiaes of tire, to have heard Ute 
 groans, and to have seen the tear* i>erha|M of 
 damned relatione, as parenU or ehildrvat 
 Therefore, as Tophet of old wan without tho 
 city, and as the gnllow>« and . ' ' 
 without the town, so Cliri«t ] 
 Llioy who are t<i be puni»hi<l «iiit liito kui>i 
 of torment shall be tjiken away : " Take him 
 away (saith he, out of this world) and e.i 
 him into utter darkness, and let him have h.. 
 punirihmeut ; there there shall be wtH-ping and 
 gnoJihing of teeth." lk-:«idett, faith i.t : 
 be wrought by looking into hell anii 
 tlie damned tormented InMore our »'ji«, Uui 
 by hearing the word of CJod ; for he that nhall 
 not believe Moses and tho prophet**, will n>>i 
 bo persuaded should one come from the dead, 
 yea, should one come to them in thiutcs to 
 persuade them. Matt. xxii. 13 ; Kom. x. 17 ; 
 Luke xvi. 27-32. 
 
 Q. Are there degrees of tormcntH in lu-ll ? 
 
 A. Yes; for " CukI will reward fvtr\ om- 
 according to their works. Woe to the w icked ! 
 It shall go ill with him, for the reward of hi« 
 hands shall be given unto bim." Isa. iii. 11. 
 
 Q. Who arc like to bo most punij»hed there 
 — men or children ? 
 
 A. The punir^hment in hell comw not u|>on 
 Binners according to age, but itin ; so that 
 whether they be men or children, the greater 
 sin the greater punishment, for there u do rc- 
 apoct of persons with God. Rom. ii. 11. 
 
 Q. How- do you distinguish between great 
 sins and little ones? 
 
 A. By their nature and by the circum' 
 stancci* that attend them. 
 
 Q. What do you mean by their nature? 
 
 A. I mean when they are very grrm io 
 themselves. 
 
 iiii arc the greatest ? 
 irition, murder, theft, 
 -, witchcraft, ♦• 
 
 Q. What do you mean by circunwlan* 
 that attend sin? 
 
 A. I mean light, knowledge, the prtachi- 
 of the word, godly acquaintance, timely c»u- 
 tion, Ac. 
 
 Q. Will these make an alt> 
 
 • Tbero arc n^ lii;l« «in« 
 •od rebellion »,t»inu the *■' 
 InlioUcljr purr a;. 1 h .:». Iv. ' 
 
 rat«d MtJ pr«T A.&j ID j r j jf.. a to 
 19 
 
 Q. What kind of 
 \. Adultery, f r- 
 rwcuring, lying, * 
 dition, hfresiei!, or ;i 
 
 A. 1 
 little or 
 
 •in* that arc comnuiicti in Kruwewt ignorancr. 
 
 1^ lluw du yuu prove that? 
 
 A. 8«>dum and (ioBtorrab wallowed in all 
 or moat uf thoMt fnmm tran*).- 
 mrntionrti ; yra, thrr wrrr aai' 
 
 Ai, I fM 
 
 tttMi Mwrani that Israri, hu 1 : . > ^ 
 
 W'Tm- than they, ai»l tK<- I , •, 
 
 I* it in that t , . 
 
 mii't you thai it Bhaii <■'■ iii'-ri- (■••r.H'ir m 
 
 that day for .SHiom than f<>r thro." lark, xvi 
 '' vi -M; I-uko X. li. 
 
 wn* ttii* \hr rruMtf) — namely, be- 
 iiiutancc* attrodinf 
 
 A. Yra ; as will plainly ap|war if you rra«l 
 the three chaptem above mrnlion<-«|. 
 
 Q. When do 1 »in again*! light and know* 
 letlge? 
 
 \. Wh^n rofi "in «fnln«t f«»»nT^Hl«>»»» of 
 
 dimuanion of frientU, then you tin againat 
 light and knowlc<lge. Rom. i. 32. 
 
 Q. When do I ain againitt prrarhing of the 
 word? 
 
 .A . Wh<>n yoa refbae to hear God'a mtnUtrr*. 
 '!), refuse to follow thdr whole- 
 
 t^. When elae do I ain again*! prearhiog of 
 the word? 
 A. When you mock, or dcapiae, or rrproarh 
 
 \' ■ • ■ ' .a 
 
 1 . ■ . 
 
 them thai preach II or are Mcreiiy glad to we 
 thcw ao ummL 
 
 Q. How will godly ac«)uaintanc« grralra 
 my ain? 
 
 A. When roQ ain againal their eoanaek. 
 
 ft*, «al*h ■•« fff. 
 
930 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Eli's 
 
 lahniael was cast away, Esau hated, 
 
 Bons died suddenly, Absalom and Judas were 
 
 both strangely hanged. 
 
 Q. Are sins thus heightened distinguished 
 from others by any special name? 
 
 A. Yes; they are called rebellion, and are 
 compared to the sin of witchcraft; they are 
 called wilful sins, they are called briers and 
 thorns, and they that bring them forth are 
 nigh unto cursing, whose end is to be burned.* 
 
 Q. Are tiiore any other things that can 
 make little sins great ones? 
 
 A. Yes, Jis when you sin against the judg- 
 ments of God ; as, for example, you see the 
 judgments of God come upon some for their 
 transgressions, and you go on in their iniqui- 
 ties ; as also when you sin against the patience, 
 long-sulforing, and forbearance of God ; this 
 will Miako little sins great ones. 
 
 Q. Did God ever punish little children for 
 sin against him? 
 
 A. Yes; when the flood came he drowned all 
 the little children that were in the old world; 
 lie also burned up all the little children which 
 were in Sodom ; and because, upon a time, the 
 little children at Bethel mocked the prophet 
 as he was a-going to worship God, God let 
 loose two she-bears upon them, which tore 
 forty-and-two of them to pieces. 2 Kings ii. 
 22, 23. 
 
 Q. Alas! what shall we little children do? 
 
 A. Either go on in your sins, or " remem- 
 ber now your Creator in the days of your 
 youth, before the evil days come." Eccles. 
 xii. 1. 
 
 Q. Why do you mock us to bid us go on in 
 our sins? You had need pray for us that God 
 would save us. 
 
 A. I do not mock you, but as the wise man 
 doth ; and besides, I pray for you and wish 
 your salvation. 
 
 Q. How doth the wise man mock us? 
 
 A. Thus: "Rejoice, young man, in thy 
 youth, and let thy heart cheer thee in the 
 days of thy youth, and walk in the ways of 
 thy hjait and in the sight of thine eyes ; but 
 know tliou that for all these things God will 
 bring thee to judgment." Eccles. xi. 9. 
 
 C^. What a kind of mocking is this? 
 
 A. Such an one as is mixed with the great- 
 
 • The friendly warnings and admonitions of pious 
 ministers and private Christians will add exceedingly 
 to the oon<lcinnution of the ungodly and impenitent, 
 wlio to the last have slighted the Lord's counsel by 
 them, and would have none of their reproof. Prov. i. 
 S6, 30 
 
 est seriousness; as if he should say. Ay, do, 
 sinner, go on in your sins if you dare; do 
 live in your vanities, but God will have a time 
 to judge you for them. 
 
 Q. Is not this just as when my father bids 
 me be naught if I will, but if I be naught he 
 will beat me for it? 
 
 A. Yes ; or like that saying of Joshua, " If 
 it seem evil to yoii to serve the Lord, choc se 
 you this day whotn you will serve:'' serve 
 your sins at your peril. Josh. xxiv. 15 
 
 Q. Is it not best, then, for me to serve God? 
 
 A. Yes ; for they that serve the devil must 
 be where he is, and they that serve God and 
 Christ must be where they are. John xii. 16; 
 Matt. XXV. 41. 
 
 Q. But when had I best begin to serve 
 God? 
 
 A. Just now : f " Remember now thy Cre- 
 ator;" now thou hast the Gospel before thee; 
 now thy heart is tender and will be soonest 
 broken. 
 
 Q. But if I follow my play and sports a lit- 
 tle longer, may I not come time enough? 
 
 A. I cannot promise thee that, for there be 
 little graves in the churchyard ; and who can 
 tell but that thy young life is short; or, if 
 thou dost live, perhaps thy day of grace may 
 be as short as was Ishmael's of old. Read also 
 Prov. i. 24-26. 
 
 Q. But if I stay a little longer before I turn, 
 I may have more wit to serve God thau now I 
 have, may I not? 
 
 A. If thou stayest longer thou wilt have 
 more sin, and perhaps less wit; for the bigger 
 sinner the bigger fool. Prov. i. 22. 
 
 Q. If I serve God sometimes and my sin 
 sometimes, how then ? 
 
 A. No man can serve two masters : tho.i 
 canst not serve God and thy sins. God saith, 
 "My son, give me thy heart." Also thy soul 
 and body are his ; but the double-minded man 
 is forbidden to think that he shall receive any 
 thing of the Lord. Matt. vi. 24 ; Prov. xxiii. 
 26 ; 1 Cor. vi. 28 ; James i. 7, 8. 
 
 Q. Do you find many such little children as 
 I am serve God ? 
 
 A. Not many, yet some I do : Samuel served 
 him being a child ; when Josiah was young he 
 began to seek after the God of his father David ; 
 
 f " Now ia the accepted time, now is the day of sal- 
 vation." The next moment is not our own : the soul 
 may then be launched into the world of spirits. 
 Moreover, a continuance in sin augments the hard- 
 ness and impenitence of the heart. Oh therefore 
 " seek the Lord while he may be found." Isa. Iv. 0, <to. 
 
lysTRUcTioy for tuk WSORAST 
 
 931 
 
 and how kindly did our Lord Jvmuji tak« it to ! 
 Hce tlie little children run tripping lH-for« biin '. 
 and crying, "Uo^muidt to the Sun of David!" 
 Q. Then I unt nut like to havtr many c<»m- 
 panion:) if l, thus young, begin to nerve lio»l, 
 am I? 
 
 A. "Stniit is the gate and narrow U the 
 way tiiat lendeth unto life, and few ihcrv be 
 tliat find it." Yet some conipnnioiui th">> "!' 
 have. David countiHl himself a com|>u 
 all thcni that h)ve CJihI'h tOHlinionirv; u.i mu- 
 gmlly, thou^'ii gray-heatle<i, will Ik* thy ctjm- 
 paniuns; yea, and tlum hlialt Ikis 
 or more of the an;.;ils nf ti'><l in \. 
 tend on and niini-^ter U>r tin «•. 
 
 Q. Hut I am like to be ^llgllte<l and dntpi«vd 
 by other little children if I begin already to 
 Borve CWkI, am I not ? 
 
 A. If children be so rude a« to mock the 
 prophets and minister;* of Gml, no marvel if 
 they also mock thee; but it i* s jx^c henv«>fj 
 that is not worth emluring nv 
 tt> he mocked for the seeking . I 
 
 (.j. But how shoultl I serve Ct<Hl? I do not 
 know how to worship him? 
 
 A. The true worship|)crs worship Ood in 
 spirit and in truth. John iv. 24; I'hil. iii. 3. 
 
 Q. What is meant by worshipping him in 
 the spirit? 
 
 A. To worship him in CitKl's Spirit and in 
 mine own; that is, to worship him, being 
 wrought over in n>y verj* heart by the good 
 ri[>irit of God t«> an hearty compliance with hi« 
 will. Kom. i. 9; vi. 17; I's. ci. 3. 
 
 Q. What is it to worship him in truth. 
 
 A. To «lo all that we ii'« in hin m.r- 
 cording to his word, for hi'« w.>rd in tn. 
 to do it without dissimulation. Ileb. viii. 
 John xvii. 17 ; I*«. xxvi. 6 ; cxviii. 19, 20. Y... 
 may take the whole thu»: Then do you wor- 
 Bhip G<»d aright wlnn in heart and life you 
 walk according to his word. 
 
 (^. How must I do to worship him with : 
 ■pirit and heart? 
 
 A. Thou must first get tlie good knowledge 
 cf him: "And thou Sdomon, my »«»n, '•aid 
 David,) know thou the ihA <»f thy father, and 
 •erve hini with a ixTfi<l I • ' • 
 
 he 3rsl bills him know hi 
 hii). with a jH"rfect heart. 1 ' 
 
 t^ Li it easy to get a tr 
 
 Qodr 
 
 • Sinc«r« rbrittia' • ■ 
 l«p»r»te<i from the » 
 pmctic*', ninti riprrt :-• tc Ij*: 
 it; b«t U« n«»«taJud Jmm, • 
 
 A. No. Titou niual cry aAer 1. 
 and lift up thy vuic« for uodrr«tanM<i-r ii 
 thou MMrknit for her ■• tilver, and M-An-hcvt 
 
 f ' • • 
 
 I. 
 
 Q. 1 I thiof to 
 
 attain the ' A*, 
 
 \ Bjr rv , and Ignoraac* 
 
 'i In ua, M alao by rvaaon uf our wukrd 
 
 w .»\ n. 
 
 Q. But do not every one prvfna tbrjr know 
 
 Ym : hnt thrlr tupprtted know!r«!jrr of 
 
 I '-- . 
 that 
 
 Q. Will J "VI "Ii"™ iin' a iiiin- ii«>« 
 
 in their thou^htA alM>ut him? 
 A. Yw 
 
 hmrt!»-«* ' 
 
 it mu»t not be but with the Ium ut 
 
 •elv« 
 
 Q- -■ 
 
 God? 
 
 A. Y«. Tl- 
 i'«n" <'f G"d • 1 
 
 e and no merry, and that il.- 
 
 ...... ' ■• l). .r .,^ i^nj („ 
 
 turn ter. 8, < ' 
 
 thc-*M*«<»ca 
 
 (4. How, then, •hall 1 know when I hav« 
 the true knuwledgv -* •■ -t* 
 
 A. When the k^ u aiid Um 
 
 faW af\m' 
 
 I KkAt IV** ■»■•«• U I 
 
932 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Ihey flow from the ignorance of their hearts. 
 Epii. iv. 18. 
 
 Q. But how if I do not understand the Holy 
 Bible, must I then go without the true know- 
 ledge of God? 
 
 A. Ilis name is manifested by his word; the 
 Scriptures are they that testify of him, and 
 tiiev arc able to make the man of God perfect 
 ill all things and wise unto salvation through 
 faith in Jesus Christ. John xvii. 6, 7, 8; v. 
 39; 2 Tim. iii. 15, 16. 
 
 Q. But what must one that knoweth not 
 God do to get the knowledge of God? 
 
 A. Let liim apply his heart unto the Scrip- 
 tures, as unto a light that shineth in a dark 
 place, (even this world,) until the day dawn 
 and the day-star arise in his heart. 
 
 Q. But how shall I know when I have found 
 by the Scriptures the true knowledge of God? 
 
 A. When thou hast also found a true know- 
 ledge of thyself Isa. vi. 5 ; Job xlii. 5, 
 
 Q. What is it for me to know myself? 
 
 A. Then thou knowest thyself when thou 
 art in tliine own eyes a loathsome, polluted, 
 wretched, miserable sinner, and that not any 
 thing done by thee can pacify God unto thee.* 
 
 OF CONFESSION OF SIN. 
 
 Q. You have showed n>e if I will indeed 
 worship God, I must first know him aright; 
 now, tlicn, to the question in hand : Pray how 
 must I worship him? 
 
 A. In confessing unto him. Neh. ix. 1, 2, 3. 
 
 Q. What must I confess? 
 
 A. Thou must confess thy transgressions 
 unto the Lord. Ps. xxxii. 5. 
 
 Q. Wiis this the way of the godly of old? 
 
 A. Yes ; Neliemiah confessed his sins, David 
 t*onfessed his sins, Daniel confessed his sins, 
 and they that were baptized by John in Jor- 
 dan confi'ssed their sins. 
 
 Q. What sins must I confess to God? 
 
 A. All sins whatsoever ; for he that covereth 
 bis fins shall not prosper, but whoso confesseth 
 and foisakcth them shall find mercy. Prov. 
 xxviii. 13 ; 1 John i. 9. 
 
 Q. But how if I do neither know nor re- 
 member all my sins? 
 
 A. Tliou must then search and try thy ways 
 
 -* The knowledge of ourselves as vile and abomin- 
 al)l(>, deserving God's wrath and damnation, and, as 
 »uch, hopeless and helpless, is one great step to- 
 wards our recovery ; the next is, "to know the only 
 true God, and Jesus Christ whom he hath sent," 
 AS revealed in the word of truth; this is eternal 
 life. 
 
 by the holy word of God. Lam. iii. 40; Ps. 
 Ixxvii. 6. 
 
 Q. But how if I do not make this search 
 after my sins ? 
 
 A. If thou dost not, God will ; if thou dosl 
 not search them out and confess them, God will 
 search, them out\ and Charge them upon thee, 
 and tear thee in pieces for them. Ps. 1. 21, 22, 
 
 Q. Where must I begin to confess my sins ? 
 
 A. Where God begirftieth to show thee them. 
 Observe, then, w'here Grod beginneth with con- 
 viction for sin, and there begin thou with con- 
 fession of it. Thus David began to confess, 
 thus Daniel began, to confess. 2 Sam. vii. 18 ; 
 Dan. ix. 3-9. 
 
 Q. What must I do','when God hath showed 
 me any sin, to make right confession thereof? 
 
 A. Thou must follow that conviction until it 
 shall bring thee to the original and fountain of 
 that sin, which is thine own heart. 1 Kings 
 viii. 38 ; Ps. li. 5. 
 
 Q. Is my heart, then, the fountain and owg- 
 inal of sin? 
 
 A. Y'es : " For from Avithin, out of the heart 
 of man, proceed evil thoughts, adulteries, for- 
 nication, murders, thefts, covetousness, wick- 
 edness, deceit, lasciviousness, an evil eye, 
 blasphemy, pride, foolishness ;" all these evil 
 things come from within, and defile the man. 
 
 Q. W^hen a man sees this what will he think 
 of himself? 
 
 A. Then lie will not only think, but con- 
 clude, that he is an unclean thing; that his 
 heart has deceived him ; that it is most despe- 
 rate and wicked ; that it may not be trusted by 
 any means ; that every imagination and thought 
 of his heart (naturally) is only evil, and that 
 continually. 
 
 Q. You have given me a very bad character 
 of the heart, but how shall I know that it is so 
 bad as you count it'? 
 
 A. Both by the text and by experience. 
 
 Q. What do you mean by experience? 
 
 A. Keep thine eyes upon thy heart and also 
 upon God's word, and thou shalt see with thine 
 own eyes the desperate wickedness that is in 
 thine heart; for thou must know sin by the 
 law, that bidding thee do one thing and thy 
 heart inclining to another.f Rom. vii. 7, 8, 9. 
 
 f The heart of man is the very sink of sin and the 
 fountain of all pollution ; all the irregularity of our 
 lives flows from the imjiurities of our hearts and 
 natures ; for, as our Lord observes, " out of the heart 
 proceeds evil thoughts, murders, adulteries, fornica- 
 tions, thefts, false-witness, blasphemies : these defile 
 a man." Create in us a clean heart, God 1 
 
issTnrcTioy for rut. i>..snt:AM 
 
 liSS 
 
 Q, Mijy J tiiu-*, iiuii, know my luart? 
 
 A. Yes; that i.s, Huuutliiiiu' of it, «-}t|x>ciallj 
 the carnality of t! .• the carnal 
 
 mind i:i enmity :t. r "it ia no! 
 
 Bubji'i-i to the hiw of timl, neither indeed can 
 be." Kom. viii, 7. 
 
 Q. Cun you purticujarizv Bonie few thi: 
 wherein tiu- wiekeUn^M of the bear! of m 
 »huw.H iUelf? 
 
 A. Yes ; by its - " " 
 
 althoui^h the word 
 
 (if rejxMitanie; by iia lirm- w.ary <i| ii 
 Jutted ; by its ai>tne^M ,to fi.r>;ct <Ji>«l; i \ 
 •ttudying to lessen and hiilettiii ; by itit t 
 it.self to be better than it in; by Umi 
 when it ean s^in witiiout being M-en ' 
 by iti* hardening itself acuinnt the l: 
 ings and juilgnit'iit.s of t,J.>d; by itj» d. 
 inclining!) to unbelief, atlieitni, and tiio 
 like. 
 
 Q. Is there any thing cIjic to be done in 
 order to a right confnwion of sin? 
 
 A. Yen; let thi.s conviction nink down into 
 thy heart, that (Jod see^ much n. 
 ness in thee than thou cannt see i: 
 thy heart coinlenin thee, <i<k1 is 
 thy heart and lie knows) all thinj;- , 
 hath pet thy secret »in.<« in the light of hii« 
 countenance. 1 John iii. 20; Ps. xc. 8. 
 
 Q. I.H there nny thing eUc that mu-tt go to a 
 right confession of sin? 
 
 A. Ye:) ; in thy eonfi>ssion thou niuitt grrat«n 
 and aggravate thy sin by all jiut circumstances. 
 
 Q. How must I <io that? 
 
 A. By considering iigainst how much light 
 and mercy thou hast sinneil, ngain*t how much 
 patience and forlK-arancc thou ha*l Kinnrti; 
 also against what war 
 thou hast sinnitl, ami 
 thine own vows, pron 
 thou lukst sinneil; thi -• 
 aggravate sin. I-lzra ix. 10-16. 
 
 Q. But what nee<l I ntnfi-w m» -•"- •■» '• 
 Mcing he knows thoni alrrady? 
 
 A. Confestaion of sin is ntcemnrv i«r many 
 rva.s«)ns. 
 
 Q. Will you show nv 
 
 A. Ye*; one U, by u 
 fe»»ion of sin thou 8cknowl«-<lg»"*i «• 
 tliy S*)vcreign Lord, and that be >'^'l 
 impouc his law upon the*. Kx. x v 
 
 Q. Ca: 
 
 A. V 
 t»t I 
 noui. 
 
 A. \tn; by 
 
 1...U !,•;'.. tK,',. 
 
 ' aii"tii< r r>A»>n «ii^ i 
 
 : V llllll 1» !,■. I. fl. •. U A \ 
 
 ' the law* and |>rare of • 
 
 , OIrr m«* f*ttr more reaaon why I ■b^Milit 
 conlejw 111 .'«!. 
 
 A. He t vcth bU tin nuf. (1> him. 
 
 •elf at the fret of (tod'a werry, ti 
 
 '\ v\ raatJi away bi« own - 
 
 1 then- in no wav t I 
 
 I cunfea* <••.• 
 A. Do it h. 
 
 heart ahould I be In when 
 1 to the bna of thy 
 
 to .i« It M 
 
 able; an<i 
 
 loTo it with the heart U a lying unto I tod and 
 
 a prorw-ation of the ejca uf bU glory. 
 
 Q. What do yoa niran by feigning and di*- 
 
 J, y«( koAW not what 
 
 1 
 
 hut do ni>l •' 
 
 :ucn miwl nc««l 
 
 Q. What do yon mean by doing it by the 
 halrcw? 
 
 A. When inrn coofna aome, Imi'. 
 
 •It i«ln. 
 lh« .Spirit uf >• 
 
 and Ju(l|(inrnt , i.«-i>">'i. i "in • ■' - - •-■ 
 
 f o*(« of oa« of old i aad vf mf^htt, - £•!•« m* kato I 
 
 0«4 
 
934 
 
 BU2fYAN'S COMPLETE WORKS. 
 
 Q. Wliat is it to confess sin without the 
 6euse of sia? 
 
 A. To do it through custom or tradition when 
 tlicre is no guilt upon the conscience : now this 
 ciuinot be acce[itabie. 
 
 Q. Wliat is it to confess it with the mouth, 
 toUne it with the Iieart? 
 
 A. When men condemn it with their mouth, 
 but lefuse to let it go; when with their mouth 
 tLey show much love, but their heart goeth 
 utter their covetousness. 
 
 Q. Hut I ask you what frame of heart I 
 sliould be in in my confessions? 
 
 A. I have showed you how you should not 
 be ; well, I will show you now what frame of 
 Iieart becomes you in your confessions of sin. 
 Labour by all means for a sense of the evil 
 that is in sin. 
 
 Q. What evil is there in sin? 
 
 A. No man with tongue can express what 
 may by the heart be felt of the evil of sin ;* 
 but this know, it dishonoureth God, it provok- 
 eth him to wrath, it damneth the soul. Eom. 
 ii. 23. 
 
 Q. What else would you advise me to in this 
 great work? 
 
 A. When you confess sin, tears, shame, and 
 orokenncss of heart become us. Jer. 1. 4. 
 
 Q. What else becomes me in my confessions 
 of sin? 
 
 A. Great detestation of sin, with unfeigned 
 sighs and groans that express that thou dost it 
 heartily. Job xlii. 5, 6. 
 
 Q. Is here all? 
 
 A. No; tremble at the word of God; trem- 
 ble at every judgment, lest it overtake thee ; 
 tremble at every promise, lest thou shouldst 
 miss thereof: " Foii (saith God) to this man 
 will I look, even to him that is poor and of a 
 contrite spirit, and that trembles at my word." 
 Isa, Ixvi. 2; Heb. iv. 1, 2. 
 
 Q. What if I cannot thus confess my sins? 
 
 A. IJowail the hardness of thy heart, keep 
 close iX) the best preachers, remember that thou 
 haj^gest over hell by the weak thread of an un- 
 certain life; and know God counts it a great 
 evil not to be ashamed of, not to blush at sin. 
 
 Q. Are there no thanks to be rendered to 
 God in confessions? 
 
 • To make a verbal confession of our sins, how iust 
 Boever, will not avail us, unless the heart be touched 
 with a feeling of the aggravated nature of them, so as 
 to make the soul cry out with the royal penitent, 
 ' Against thcc, thee only, have I sinned, and done this 
 !vil in thy sight, that thou mightest be justified," <fec 
 ?s. li. 4. 
 
 A. Oh yes. Thank him for that he hath let 
 thee see thy sins; thank him that he hath 
 given thee time to acknowledge thy sins — thou 
 mightest now have been confessing in hell; 
 thank him also that he hath so far condescended 
 as to hear the self-bemoaning sinner, and that 
 he hath promised surely to have mercy upon 
 such. Jer. xxxi. 18, 19, 20. 
 
 OF FAITH IN CHRIST. 
 
 Q. I AM glad that you have instructed me 
 into this part of the worship of God ; I pray 
 thee tell me also how else I should worship him. 
 
 A. Thou must believe his word. 
 
 Q. Is that worshipping of God? 
 
 A. Yes: "After the way which you call 
 heresy, so worship I the God of my fathers, 
 believing all things that are written in the law 
 and the prophets," &c. Acts xxiv. 14. 
 
 Q. Why should believing be considered a 
 part of God's worship? 
 
 A. Because without faith it is impossible to 
 please him. Heb. xi. 6. 
 
 Q. Why not possible to please him without 
 believing? 
 
 A. Because in all true worship a man must 
 believe that God is, and that he is a rewardgr 
 of them that diligently seek him. Besides, he 
 that worships God must also of necessity be- 
 lieve his word, else he cannot worshiiJ with 
 that reverence and fear that becomes him, but 
 will do it in a superstitious, profane manner ;t 
 " for whatsoever is not of faith is sin." Rom. 
 xiv. 23. 
 
 Q. But do not all believe as you have said? 
 
 A. " That which is born of the flesh is flesh, 
 and that which is born of the Spirit is spirit." 
 And again, " The children of the flesh, these are 
 not the children of God, but the children of 
 the promise are counted for the seed." John 
 iii. 6; Rom. ix. 8. 
 
 Q. What do you mean by that? 
 
 A. Thou must be born twice before thcu 
 canst truly believe once. 
 
 Q. How do you prove that? 
 
 A. Because believing is a Christian act, and 
 none are true Christians but those that are 
 born again. But I mean by believing, believ- 
 ing unto salvation. 
 
 Q. Can you prove this ? 
 
 f If you would draw near to God in a duty of hia 
 worship with a true heart, you must do it in full- as- 
 surance of faith concerning your enjctyment of Christ 
 and his salvation, looking for grace to be enabled tc 
 hear and receive the word as the word of Grod, and U 
 I meditate upon it with profit and delight. 
 
lySTJil'CTln.S f>i: lUt; WSOJLi.ST. 
 
 936 
 
 A. Yes; tluy that belit-ve in the name of 
 Chriat are siuli wliich arc born not of blood, 
 nor of the will of the tiesh, nor of iho will of 
 man, but of (ioU. John i. 12, 13. 
 
 Q. What is bt'licvin>;? 
 
 A. It is -iK-h an art of a (craciomi noul as 
 luyeth hoM on (jod'a mercy Uiruugh Chrbt. 
 Acts XV. 11. 
 
 (l Why do you call it an act of a graciou* 
 »<.)u! ? 
 
 .»L IlecauHe their ntiiuiit are (HmihwihI th«t 
 way by tin- power of the Holy CihmU Horn. 
 w. 18. 
 
 (.2. If such a poor Hinner a.t I ant would bo 
 Havcil from the wrath to come, jjow mui»t I be- 
 lieve'.' 
 
 A. Thy first tjuesiion hIiouM be. On whom 
 must I believe? John ix. ;i.'». 'Ml. 
 
 Q. On whom, then, muf.t I brliovo? 
 
 A. On the Lord J i-r^us Christ. Aet^* xvl .;l 
 32. 
 
 (I. Who is Ji-su-s Christ, that I miglu (..m.-m- 
 in him ? 
 
 \. lie is the only-begotten Son of God. 
 John iii. lo. 
 
 Q. Why must I U'lievc on him? 
 
 A. liecause he is the Saviour of the world. 
 2 Tet. i. ; 1 John iv. 14. 
 
 Q. How is he the Saviour of the world ? 
 
 A. Hy the Father's desij^nation and Mend- 
 ing: " For IukI sent not his S>n into i 
 to condemn the world, but tliat ti 
 through him might Ih> .saved." John iii. 13. 
 
 Q. How did he come into the world? 
 
 A. In man's flesh, io which flesh he fulfilled 
 the law, die<l for our sins, con'juertnl •* ! ' 
 and death, and obtained eternal ri. 
 for us.» 
 
 Q. lint is there no other way to be aarcd 
 but by believing in Jesus Christ? 
 
 A. There is no oUicr name given under 
 heaven among men whereby we must be 
 saved ; and therefore ho that belie veth not 
 •hall be damned. Acts ir. 12; Mark xti. 16; 
 Joiin iii. IH, M. 
 
 (^ What is belicnng on Jf^u<« Chr 
 
 .v. It is a receiving •'( b 
 him, as the gift of 0<h1 to t 
 i. 12. 
 
 ' Tho sdorabla Oo4-ai*a lit*4 • 
 
 ....a M «h" '■■!■■•■••• "•*«"«' •'< '"• '' 
 
 life, »ol :.. . 
 
 m*» to **fe (brm from all Iba t 
 •in*. Ilcrcbjr tba U«, J»«lio«, fj. — 
 MM of God «ill b« •iarttAll/ glerUUd 
 
 la 
 Io lb*%r 
 
 d1 llt'.li 
 
 and 
 
 y. What is in Ji-mus Christ t*» encourage me 
 to rrci-ivf hitn ? 
 
 A. lii- 
 the S|>ir 
 laa. x\r. 24. . 
 
 H. Is thU > 
 
 A. Yen, if .J, 
 
 him to t' iii. 
 
 y H r him to tm? 
 
 A. Kveti An « rich man ' r<Mh ait 
 
 alms to a U-h'tfar, and ■« : r..fM. 
 
 him. John vi. 32 3(*. 
 
 *4. Hath ho indrrd made khmum. t..r •m. 
 and would indeed have me acerpt of what he 
 hath done ? 
 
 .\. Thai ho hfith msd** Rmf^nd* for (tin. Jl i* 
 
 •\ 
 . l 
 have the** accept Uirf«>t<f, lir< 
 
 to tliee, and hath »woro to ^ ,. „i- 
 
 mwt benefit— to wit, eternal life—if ibou dtM( 
 receive it; yea. and hat' „ith 
 
 eternal damnatiiin if. u: ^ll 
 
 nev :i. 
 
 ^^ • i be qualitlot b. f..r. I 
 
 •hall dare to believe in ChrUl ? 
 
 A. Come sensible of thy nin* .... 
 
 wrath of (iud duo unto them, fur thus Ibou an 
 bid too V xl. 28, 
 
 Q. Di . iiinii' lhu<» t»» '"hr**!* 
 
 A. I>awd . ' Vr 
 
 came thus; a - ' < 
 
 Pik li. 1, 2, 3 ; Acta ix. 6 ; xvi. 3(», 31 , 
 
 Q. But doth it not seem mi»*^ '■ 
 thai we should first nu'od and Im- 
 
 A. "Thew! • 
 cian, but th(» . .( 
 
 to ' .u, but >i;itun>, lu rvp«al- 
 
 aii< ' 
 
 H. hut la It not the b«*t way, if one can, to 
 mend first? 
 
 A. This b Just M if a sick man shnold aay. 
 lait • ' ' ' ..•'•■ f ju 
 
 the : . .1 
 
 \\ ..< n 1 Mu cuivd 1 aul 1a> uu thv pla«- 
 
 •«r WMks. S TiMM. It. la Tk« 
 
936 
 
 BUNYAN'S COMPLETE WORKS. 
 
 said, "Say to them that are of a fearful heart, 
 Be strong, fear not ; and to this man will I 
 look, even to him that is poor and of a con- 
 trite spirit, and trembles at my word." Isa. 
 XXXV. 4 ; Ixvi. 2. 
 Q. Wiiat encouragement can be given us 
 
 thus to come? 
 
 A. The prodigal came thus, and his fiither 
 received him and fell upon his neck and 
 kissed liim. Thus he received the Colossians, 
 and consequently all that are saved. Luke 
 XV. ; C'ul. ii. 13. 
 
 Q. Will you give me one more encourage- 
 ment? 
 
 A. The promises are so worded that they 
 t!iat are scarlet sinners, crimson sinners, blas- 
 phemous sinners have encouragement to come 
 to him with hopes of life. Isa. i. 18; Mark 
 iii. 28; John vi. 36; Luke xxxiv. 47 ; Acts 
 xiii. 3G. 
 
 Q. Shall any one that believeth be saved? 
 
 A. If they believe as the Scriptures have 
 iaid, if the Scriptures be fulfilled in their be- 
 lieving. John vii. 38; James ii. 23. 
 
 Q. ^VIlat do you mean by that? 
 
 A. When faith which a man saith he hath 
 proveth itself to be of the right kind by its acts 
 and operations in the mind of a poor sinner. 
 James ii. 19-23. 
 
 Q. Why, are there many kinds of faith ? 
 
 A. Yes ; there is a faith that will stand 
 with a heart as hard as a rock; a short- 
 winded faith, which dureth for a while, and 
 in time of temptation such fall away. Luke 
 viii. 13. 
 
 Q. Is there any other kind of faith? 
 
 A. Yes; there is a faith that hath no more 
 life in it than hath the body of a dead man. 
 James ii. 2(j. 
 
 Q. Is tliere yet another of these unprofit- 
 able faiths? 
 
 A. Yes; there is a fiiith that is of our- 
 Bclve.-*, and not of the special grace of God? 
 Eph ii. 8. 
 
 Q. Tell me if there be yet another? 
 
 A. There is a faith that standeth in the 
 wisdom of men and not in the power of God. 
 1 Cor. ii. 0. 
 
 Q. Is here all? 
 
 A. No; there is a faith that seems to be 
 anly, but it will not do, because it is not the 
 most holy faith. 2 Pet. ii. 20; Jude 20. 
 
 • Divine and s.aving faith brings us to believe in 
 Christ as alone sufficient and all-sufficient for our hap- 
 pinen and salvation, despairing altogether of any at- 
 
 Q. Alas ! if there be so many kinds of faith 
 that will not profit to salvation, how easy is it 
 for me to be deceived ! 
 
 A. It is easy indeed; and therefore the 
 Holy Ghost doth in this thing so often cau- 
 tion us, " Be not deceived, let no man deceive 
 you, and if a man thinketh himself to be 
 something when hej is nothing, he deceiveth 
 himself." 
 
 Q. But is there no way to distinguish the 
 right faith from that which is wrong?* 
 
 A. Yes; and that by the manner of its 
 coming and operation ? 
 
 Q. What do you mean by the manner of its 
 coming? 
 
 A. Nay, you must make two questions of 
 this one ; that is. What is it for faith to come? 
 and, In what manner doth it coine? 
 
 Q. Well, then, what is it for faith to come? 
 
 A. This word, faith comes, supposeth thou 
 wert once without it ; it also supposeth that 
 thou didst not fetch it whence it was ; it also 
 supposeth it hath a way of coming. Gal. iii. 
 23, 25. 
 
 Q. That I was once without it you inti- 
 mated before, but must I take it, without 
 proof, for granted? 
 
 A. I will give you a proof or two : God hath 
 concluded them all in unbelief; and again it is 
 said. Faith comes, and again, the Holy Ghost 
 iusinuateth our estate to be dreadful before 
 faith come. 
 
 Q. Why, how is it with men before faith 
 comes? 
 
 A. W^ithout faith, or before faith comes, it 
 is impossible to please God; for whether their 
 actions be civil or religious, they sin in all 
 they do: "The sacrifice of the wicked is an 
 abomination, and the ploughing of the wicked 
 is sin." Prov. xxi. 4, 27. 
 
 Q. Is not this a very sad condition ? 
 
 A. Yes; but this is not all; for their pres- 
 ent unbelief bindetli them over to wrath by 
 shutting them up to the law ; it also draweth 
 them away from God, and will drown them in 
 everlasting damnation if the grace of God 
 prevent not. 
 
 Q. What if a man saw himself in this 
 condition ? 
 
 A. There are many see themselves in this 
 condition? 
 
 Q. How came they to see it ? 
 
 tainment of happiness by our own wisdom, strength, 
 works of righteousness, or any fleshly, worldly, con- 
 fideuces whatsoever. 
 
TSSTRUCTrON FOR THE WyORAST. 
 
 937 
 
 A. By the preaobing ami hearing the wonl 
 of God. John xvi. 8, 9. 
 
 Q. Ami what do such think of thi-nuclvr 
 
 A. They do not only think, but know, th»v 
 in this condition they are without Cl»ri*l, 
 without hope, and without (Jod in the world. 
 Eph. ii. 11, 12. 
 
 Q. Are m>t tht y happy that »cc not thcm< 
 selves) in this comlition? 
 
 A. Yes ; if they have wen themnelvni de- 
 livered therefrom by a wurk -.i' '> -ii '<• •'.•ir 
 BouU, el»e not. 
 
 H. How do you mean? 
 
 A. I mean, if they have B«<n tbrmiM<lrM de- 
 livered from this state by b«iiii; rd 
 and (spirit of God implantitl iiit.> ..f 
 Cbrut. 
 
 Q. Are not they happy that arc never trou- 
 bled with this sad sight uf their condition? 
 
 A. They arc just so happy a^ is that man 
 who lietb fast asleep in his house while it iii 
 on fire about his ears. Can a man U< happy 
 that is ignorant that he is without (t<M|, mid 
 Christ, and hope? Can a man be happy that 
 ia ignorant that he is banging over hell by 
 the poor weak thread of an uncertain lifof* 
 For this is the state of such an one. 
 
 Q. But may not faith come to a man without 
 he see himself to Ik- fir^t in • 
 
 A. It Ls God's i>r<liii:iry w;i;. .n 
 
 of this their sad condition bet'ore he revcaieth 
 to them the righteousnejw of faith, or wurk 
 faith in them to lay hold of that rightcous- 
 neM. 
 
 ti. How, then, do you conclude of them that 
 never saw tlui: it up by unbelief under 
 
 sin and the vm ■ i .' 
 
 A. I will not judge them for the futnr 
 God may convert them before they die. i;;' 
 present their state is mis«>rablo; for 1 
 they are shut up and held : 
 law, by their lusts, ami by tl. 
 lief, therefore tin; 
 their hearts d^•^ir^• • 
 
 U|>on them and bring them out o( their snares 
 and chains. 
 
 (i. Then do you count it bettor for • man to 
 sec his condition by nature thaa to be lynofmot 
 thereof? 
 
 A. Bettef a thousand times to mv it in this 
 
 • The «» 
 ia thrir h- 
 
 •vntibic of tba'. <iiiiaki •(«('-. ul 
 eat« ihcmo-lTr. • u' ■>f it. »r> I l 
 thar oootinue in iU Tbr 
 4r«a b«iD( Ug»:ijr *0) $fi! ■> 
 
 to see it io hell-firr, for he mu^l 
 
 ,.T h.r.- \..W if bo »«" - " '•• -t- 
 
 r, here is • 
 
 Will in n<' 
 
 
 j Q. I am 
 
 - -UC9 withfrtil 
 
 faith, and abo - 
 
 tch it; but pra* 
 
 telln- •' 
 
 
 A 
 
 , and bearing bjr 
 
 the V i. 
 
 
 Q -nrinp* 
 
 
 A 
 
 
 »4>IUt' 
 
 , 
 
 Q. Ami how do men hrai 
 
 ' when bith i« 
 
 mixed with the wordf 
 
 
 A. They hear the word not 
 
 as the word of 
 
 man, but, a* it is in truth, t! 
 
 
 which workrth effectually in t: 
 
 
 1 Tbfwi. ii. 13. 
 
 
 Q. I'ray tell mo now the manner of It 
 
 ing? 
 
 
 .\. It come* through dilB 
 
 cull> - •• 
 
 gradually. 
 
 
 i^. "" the difficulties 
 
 whi' t 
 
 at i(> 
 
 
 A 
 
 
 uri. 1 
 
 
 
 d by 
 
 Q. How doth faith con 
 
 
 A. I- ' • - • - 
 
 r 
 
 mu»t 
 
 
 Q. \\.:i >ou 
 
 
 A. Kaith at : 
 
 ■ire its ex- 
 
 view on 
 
 in seeinx 
 
 j: : kiion ""1 
 
 . is;t aArr 
 
 ■iiat it may step a •! 
 
 ter. and be able 
 
 '• ' 
 
 tell but I may 
 
 \ 
 
 It may |>rr!;a]« 
 
 Ainve to siimc »hor\ 
 
 Ki. But 
 
 . t 
 
 A. It ;. . 
 
 w..fd 
 
 preached, but aAer it : 
 
 it is io- 
 
 tnmtd •rterml ways, ii 
 
 ' »-T 
 
 prajer; it is increased by < 
 
 r- 
 
 eoce; It • 
 
 It U IB* 
 
 S» S>Mt iff' 
 
 - . 
 
 
 
 k '»»-4 »• tu 'Jk« t««k. 
 
938 
 
 created by meditation; it is increased by the 
 remembrance of former experiences. 
 
 Q. What do these things teach us? 
 
 A. Tliey teach us that the men of this world 
 are very ignorant of, and as much without de- 
 sire after, faith; they neither hear nor pray, 
 confer nor read, nor meditate for the sake of 
 
 faith. . . 
 
 Q. But you said even now that this faith 
 was "distinguished from that which profiteth 
 not to salvation, as by the manner of its com- 
 ing, so by its operation : pray what is its ope- 
 ration? 
 
 A. It causeth the soul to sec in the light 
 thereof that there is no righteousness in this 
 world tliat can save the sinner. Isa. Ixiv. 6. 
 
 Q. How doth it give tlie soul this sight? 
 
 A. By giving him to understand the law, 
 and his own inability to do it. Gal. ii. 15, 16. 
 
 Q. And doth it always show the soul where 
 justifying righteousness is? 
 
 A. Yes; it shows that justifying righteous- 
 ness is only to be found in the Lord Jesus 
 Christ, in what he hath done and suffered in 
 the flesh. Isa. xlv. 24, 25; Phil. iii. 3-9. 
 
 Q. How doth faith find this righteousness in 
 Christ? 
 
 A. By the word, which is therefore called 
 the word of faith, because faith by that 
 findeth sufficient righteousness in him. Eom. 
 X. 6-9. 
 
 Q. How else doth it operate in the soul? 
 
 A. It applieth this righteousness to the sin- 
 ner, and also helps him to embrace it.* 
 
 Q. How else doth it operate? 
 
 A. By this application of Christ the soul is 
 quickened to life, spiritualized, and made 
 heavenly. For right faith quickeueth to spir- 
 itual life, purifies and sanctifies the heart, and 
 worketh up the man that hath it into the im- 
 age of Jesus Christ. 
 
 Q. How else doth it operate? 
 
 A. It giveth the soul peace with God through 
 Jesus Christ. Rom. v. 1. 
 
 Q. Surely Christ is of great esteem with 
 them that have this faith in him, is he not? 
 
 A. Yes, yes. Unto them therefore which 
 believe he is precious — precious in his person, 
 precious in his undertakings, precious in his 
 word. 
 
 * Faith is the instrumental cause of justification, for 
 it is the proper act of faith to receive remission of sins, 
 (Acts .xxvi. 18,) to receive the gift of righteousness 
 (Rom. V. 17,) to receive Christ in the promise as the 
 gift of the Father. John i. 12; iv. 10. This is the only 
 way to obtain peace with God. 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Q. Can these people, ther , that ha , e this faith 
 endure to have this Christ spoken against ? 
 
 A. Oh no. This is a sword in their bones 
 and a burden that they cannot bear. Ps. xlii. 
 10; Zeph. iii. 18, 19. 
 
 Q. Doth it not go near them when they see 
 his ways and people discountenanced ? 
 
 A. Yes ; and they also choose rather to be 
 despised and persecuted with them than to 
 enjoy the pleasures of sin for a season. Heb. 
 xi. 24, 25. 
 
 Q. Do they not pray much for his second 
 coming? 
 
 A. Yes, yes; they would fain see him on 
 this side the clouds of heaven ; their conver- 
 sation is in heaven, from whence they look for 
 the Saviour, the Lord Jesus Christ. Phil. iii. 
 20. 
 
 Q. And do they live in this world as if he 
 were to come presently ? 
 
 A. Yes ; for his coming will be glorious and 
 dreadful, full of mercy and judgment : " The 
 day of the Lord will come as a thief in the 
 night, in which the heavens shall pass away 
 with a great noise, and the elements shall 
 melt with fervent heat; the earth also and the 
 works therein shall be burnt up. Seeing, then, 
 that all these things shall be dissolved, what 
 manner of persons ought we to be in all holy 
 conversation and godliness?" 2 Pet. iii. 10, 11. 
 
 OF PRAYER. 
 
 Q. Well, I am glad that you have showed 
 me that I must worshi}) God by confession of 
 sin and faith in Jesus Christ. Is there any 
 other thing a part of the true worshiiJ of God? 
 
 A. Yes, several ; I will mention only two 
 more at this time. 
 
 Q. What are they? 
 
 A. Prayer and self-denial.f 
 
 Q. Is prayer, then, a part of the worship of 
 God? 
 
 A. Y''es ; a great part of it. 
 
 Q. How do you prove that? 
 
 A. " Oh come let us worship and bow down, 
 let us kneel before the Lord our Maker." Ps. 
 xcv. 6. 
 
 Q. Is there another Scripture proves it ? 
 
 A. Yes ; " Then she came and worshipped 
 him, saying, Lord, help me." Matt. xv. 25. 
 
 Q. What is prayer ? 
 
 "j" " The eflFectual fervent prayer of the righteous 
 (or justified person) availeth much." Jamos iv. 16, 
 " In all things, by prayer and supplication, with 
 thanksgiving, let your requests be made known unto 
 God." Phil.ir. 
 
ISSTRLLJJU.S tuH TUh: lUSuRAST. 
 
 939 
 
 A. A. siiiLort*, sc»>il)K', m' 
 out uf tliu soul to (ftHl, ill ti. 
 fur what (rtKl hath prDiiUHfil. 
 
 Q. Dotli not fViryhoUy pray? 
 
 A. No: "The wkki-d, lhrout;h the prulc of 
 aia cuuutemuice, will not seek afler GoU ; (joJ 
 Id not in uU hia thuught^." IV xl. 4. 
 
 Q. Wliut will become of them tknt do Dut 
 pray .' 
 
 A. Tlu-y do not worship (.Jml, and ho will 
 Jtwtrov them: '"Tour out thy fury (!»a»lh thr 
 prophet) upon the heathen, and U|Mjn the 
 families that cull not u|M>n thy name." l'». 
 Ixxix. ; Jer. x. 2<j. 
 
 Q. But seeinjt (umI knoweth what v. 
 why doth he not give u.s what we nei>; 
 pniyinij? 
 
 A. lliit counsel and wUdom leodeth him 
 otherwise: "Thus iwith the Lord, I will y«-t 
 bo inquired of by the house •■• l-r >. i t.. .1., ^^ 
 for them." £zck. xxxvi. 37. 
 
 (-i. Why will Uod have U'* jr.iy . 
 
 A. Because he would be aekn<>wl«»«le»><l hy 
 Uiee that he is above thee, and ll: 
 have thee come to him ilh the u. 
 the mighty. Thus Abraiiam came unto btm. 
 Gen. xviii, 27, 30, 
 
 Q. Is there another reu.Hon why I chould 
 pray ? 
 
 X. Yi-s; for by prayer ihou acknowledgcut 
 that help is not in thine own power. 2 Cbron. 
 XX. G, 12. 
 
 <l. What reason else liavc you why I fthould 
 pray ? 
 
 \. By prayer thou confuMost that kelp is 
 only ill him. Ps. Ixii. 1. 
 
 (■i- What other r»»a«-»n« havo jrou? 
 
 A. By prayer t 
 live without hii .^, . > 
 
 3U; Heb. iv. 16. 
 
 Q. Are all that pray heard of the Lord? 
 
 A. No: "They looked, (tlial U, praywl.) 
 but there wa-* ii- :. 
 the Lord, but he .. 
 xxii. 4:!. 
 
 Kl. To what doth God cum|»aro U»c prayrm 
 which he refus*'th to answer? 
 
 A. He com|>areth ihem to the how!- ' ^ 
 
 dog. lIiM. vii. 14. 
 
 Q. Who be they whose prayers God wia n i 
 answer? 
 
 A. 1 
 rauih -, 
 
 •"Th 
 %a« Lord, lu: tii'- ^ 
 Ftpt. XT. 8. Th*t 
 
 Q. U therv any other wbuae prayer Gud r»> 
 
 fuorlh ? 
 
 A, Ym; there ar« that auk aiul hatr nut, 
 
 bM.-au«« what they aak th- <■ <*.>> i •■ ••- n 
 
 their lu»to. Jaoini iv. 3. 
 
 t^. I* there any other «()•••<- prj\< r <•<•! tf 
 fUiM^th ? 
 
 A. Yr.: "If I r >f 
 
 the Lord will not . . . i 
 
 U. 
 
 ad 
 
 A. .'*"'ii ". .• mill 
 
 have wt up '. ;. and 
 
 ■y 
 
 kii xK 
 
 man. . ^ , 'I'. 
 
 and I will rut him off from th« mida of »y 
 people." Eftok. xiv. 3, 8. 
 
 i^ Whoso prayen b« they that Ijod will 
 hear? 
 
 A. T1i«> pnyen of the poor and needy. I^k 
 xli. 17. 
 
 ' i •■ ■ • you mean by the |morf 
 
 A. CJuch M have poverty io apiriL Matt. v. 
 3. 
 
 Q. Who are they that are poor io aplritf 
 
 A r .:.d 
 
 ne»' 
 pare ah-- : U«.*<t^tu. 
 
 g. Wt. 
 
 A. Faith, hope, iove, j>- a new 
 
 heart, the )!• 
 Jamn iii. 6; . 
 
 U. w- 
 
 A 11. 
 
 «^. Wiii G- 
 A. Yee; ' 1 
 
 <.].,-«. 
 
 16. 
 
 (K>t be 
 . : ut UiUM.- blowed 
 
 - ^n,:»nf 
 
 •ottl, and fillrth the hungry eoul with good 
 ■ " \ii. 9. 
 
 . : 1 I k now that I am oae of thcae 
 
 to -A 
 
 A :• nl 
 
 thr 
 
 <i - - . ^ 
 
 A. If thou deaimtt then tot ibeir baautM*' 
 «ake. fa. xc. 14. 17. 
 
 q. Uow elM should I know I shall hare 
 th<>m? 
 
 K yfYtm %hr ir?*«n(nr» *^^ lH*in are br- 
 
940 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Q. H >w else should I know, and so be en- 
 couraged to pray ? 
 
 A. Wlien thou followest hard after God in 
 all his ordinances for the obtaining of them. 
 Isa. iv. 31 ; Ixiv. 5. 
 
 Q. How eIse.-=iiould I know? 
 
 A. Whi'H tliou makest good use of that lit- 
 tle thou hast already. Rev. iii. 8. 
 
 Q. Are liere all the good signs that my 
 prayers shall be heard? 
 
 A. No; there is one more, without which 
 thou shalt never obtain. 
 
 Q. Pray what is that? 
 
 A. Thou must plead with God the name and 
 merits of Jesus Christ, for whose sake only 
 God giveth«thee these things: " If we ask any 
 thing in his name, he heareth us, and whatso- 
 ever you ask the Father in my name, (saith 
 Christ,) I will do it."* John xiv. 13, 14. 
 
 Q. Doth God always answer presently ? 
 
 A. Sometimes he doth, and sometimes he 
 doth not. Isa. xxx. 19; Dan. x. 12. 
 
 Q. Is not God's deferring a sign of his 
 anger? 
 
 A. Sometimes it is not, and sometimes it is. 
 
 Q. When is it no sign of his anger? 
 
 A. When we have not wickedly departed 
 from him by our sins. Luke xviii. 7. 
 
 Q. When is it a sign of his anger? 
 
 A. When we have backslidden, when we 
 have not repented some former miscarriages. 
 Hos. V. 14, 15. 
 
 Q. Why doth God defer to hear their pray- 
 ers that have not wickedly departed from him? 
 
 A. He loves to hear their voice, to try their 
 faith, to see their importunity, and to observe 
 how they can wrestle with him for a blessing. 
 
 Q. But is not deferring to answer prayer a 
 great discouragement to praying? 
 
 A. Though it is because of our unbelief, 
 yet it ought not, because God is faithful : 
 " Therefore men ought always to pray, and not 
 to faint." Luke x. 1-7. 
 
 OF SELF-DENIAL. 
 
 Q. I am glad you have thus far granted my 
 request; but you told me that there was an- 
 (jtlier part of God's worship ; pray repeat that 
 again. 
 
 * In Christ, God is always well pleased; our pray- 
 ers must be offered up through his mediation, in obe- 
 dience to' God's command, with an eye to his glory, 
 and for what is agreeable to his will and heavenly 
 wisdom to grant, "lifting up h)ly hands, without 
 wrath or doubting," (1 Tim. ii. 8,) for God's service 
 must be in faith, love, and purity of heart. 
 
 A. It is self-denial. 
 
 Q. Now I remember it well ; pray how do 
 you prove that self-denial is called a part of 
 God's worship? ' 
 
 A. It is said of Abrahamrthat when he went 
 to offer up his son Isaac upon the altar for a 
 burnt-offering, which was to him a very great 
 part of self-denial, that he counted that act 
 of his worshipping God. 
 
 Q. Will you be pleased to read the text ? 
 
 A. Yes: "And Abraham said unto his 
 young men, Abide ye here with the ass, and 
 I and the lad will go yonder and worship," 
 &c. This now was when be was going to slay 
 his son Isaac. Gen. xxii. 5. 
 
 Q. What is self-denial? 
 
 A. It is for a man to forsake his all for the 
 sake of Jesus Christ.f 
 
 Q. Will you prove this by a Scripture or 
 two? 
 
 A. Yes : "Whosoever he be of you that for- 
 saketh not all that he hath, he cannot be my 
 disciple.''' Luke xiv. 33. 
 
 Q. Indeed this is a full place : can you give 
 me one more? 
 
 A. Yes: "What things were gain to me, 
 those I counted loss for Christ; yea doubtless, 
 and I count all things but loss for the excel- 
 lency of the knowledge of Christ Jesus my 
 Lord, for whom I have suffered the loss of all 
 things, and do count them but dung, that I 
 may win Christ," &c. Phil. iii. 7, 8. 
 
 Q. These two are indeed a sufficient answer 
 to my question ; but pray will you now give 
 me some particular instances of the self-denial 
 of them that have heretofore been tlie follow- 
 ers of Christ? 
 
 A. Yes : Abel denied himself, to the losing 
 of his blood: Abraham denied himself, to the 
 losing of his country and his father's house : 
 Moses denied himself a crown and a kingdom 
 and of ease and tranquillity : Joseph denied 
 himself of fleshly lusts. Gen. iv. 8; xii, 1-4; 
 Heb. ix. 24-27 ; Gen. xxxix. 7, 8, 9. 
 
 Q. But these men each of them denied 
 themselves but of some things ; did they ? 
 
 A. You see Abel lost all, his blood and 
 all ; Abraham left his country, to the hazard 
 of his life ; so did Moses, in leaving the crown 
 
 f Meaning that we prefer Christ above all things 
 this world affords or the heart can wish for, which the 
 Christian may with good reason do, for in him dwells 
 the fulness of the Godhead ; he has unsearchable 
 riches of wisdom and knowledge to bestow, all-suffi- 
 cient grace and strength to enable us to do and suffer 
 his will, and everlasting glory in heaven. 
 
lysriiUCTios for the layoRAST. 
 
 941 
 
 and kiiigdum; uiid Jusiph in iicnying hi* 
 uiistre:«. Glu. xii. 13 ; lltb. xi. 27 ; litu. x»»ix, 
 lO-lo. 
 
 ^ Will you dL-AMiir-.o a littli- j.urti. iil>Kr of 
 8ell-deiiial? 
 
 A. With all my i„ai.. 
 
 ti. First, then, pray, in what »|iiril miul 
 thin self-denial be jHTfurnu-*! ? 
 
 A. It must be done in the »pirtt of faith, 
 of love, and of u sound mind ; ottu-rwiM', " if 
 a man .should Kell all that he hallt and giro 
 to the poor, and hi.H body to bv burnt bo- 
 hides, it would profit him nothing." 1 Cor. 
 xiii. 1, 2, :i. 
 
 Q. Who are like to mincarry here? 
 
 A. They whosi. ends in Hclf-ilcnittl are not 
 aecordiiig to the propoMuU of the Ciunpvl. 
 
 Q. Who are they? 
 
 A. They that .sutler through strife and rain- 
 glory ; or thus, they who seek in their nuirer- 
 ings the praise of men more than the glory of 
 Christ and profit of their neighbour. 
 
 Q. Who else are like to miscarry Imtt-? 
 
 A. They that have designs, ! 
 ingratiate tliemselves by their pT' 
 denial into the atl'ections of the godly, and to 
 enrich themselves by this means. 2 Sam. xiv. 
 1-4. 
 
 Q. Are there any other like to miscarry 
 here ? 
 
 A. Yes; they that by denyii. ''.« 
 
 think with the IMiari.-ee to mak' ,. ca 
 
 »tand more righteous in God'a ojroa than 
 others. Luke xviii. 11, 12. 
 
 C^. Who else are in danger of tuiscarryiog 
 hero? 
 
 A. They who have fainted in their worka, 
 they whose ^clI-•l^niai hath at last been orrr- 
 (cime by »elflov<-.* Cial. iii. 4; vi. 9. 
 
 'l. 2^hall I propound a few more 4Uc*lioiut 
 
 A If you please. 
 
 (^ What, then, if a man promlMth to deny 
 hiuisrlf; '«v, ia Out thia ooo 
 
 •tep to I. ..- .. 
 
 A. No, by no iiuans; i-.r the reanon ♦» 
 this man refuseth to deny lii!:.-- !f i>-<w la l. 
 cause his heart at prest-nt ^° r to hb 
 
 lusta and the world tliao to ixMi ami ( ':-^-<' 
 
 • Tbr . 
 
 of our !• 
 ttnmgrr tii »:. 
 
 Obllj<»ClUU4 lo i. 
 
 or hrart 
 OBwrari'- i 
 procure t> '• 
 Aroujtb tbr r. 
 
 Q. Can yuu give me a Scripture instate* 
 make thii out? 
 
 A. Yea; Vmu never inlendrtl for ever 
 
 |»art with the b' ' - ■•-• ' ' ■ ' 
 
 hereafter; but ' 
 
 of »t 
 
 ring 
 
 ho »> 
 
 and 
 
 15, le. 
 
 14* How and if a man ...... ... 
 
 willing to drny oiywlf in many ih 
 
 A. .\... ;a :. 
 like Saul ; he v. . . 
 
 part alive; the kingdom muat be lAken from 
 him also. 1 timn. xr. 
 
 Q. How if a man b« willing lo laa« all b«l 
 hUlife? 
 
 A. He that will aave hU lif« ahall Iam. it. 
 
 ivi. i.'i ; Jnbn XII. :t6. 
 
 *4. How if a man has been willing to lua« 
 all that he hath, but ia nut now, will not Ltod 
 accrpt i>f ht« wiltingnrM in time pMt, thoofh 
 ho be otherwise now ? 
 
 A 
 •elf 
 Josus t nr»t. i^ike ix. :^i. 
 
 <|. Uut how if a man carrieth It w«ll o«t- 
 wardly, ao that be doth not dtohimour th« 
 
 '' - ' 'fore men. may not this be oooat«l 
 
 ■ f 
 
 A. >•-.. If 1 -f 
 
 though man '■ 
 ancf. <»<*•! \>M>'k 
 
 (|. Dut If I L _: 
 
 roe lo this great work, if hard t 
 
 A. 1 ♦ 
 
 0»l«—«i"!1 
 
 Ym. 1. He '. 
 
 — "f arlf-deni 
 
 •^ for U 
 
 m«a to O' 
 
942 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Judas did not deny himself daily, and there- 
 fore fell when the temptation came. John 
 xii. 6. 
 
 Q. Will you give me another sign? 
 
 A. Yes; he that indulgeth any one secret 
 lust under a profession is not like to deny 
 himself in all things for Christ. 
 
 Q. Who are they that indulge their lusts? 
 
 A. They that make provision for them 
 either in apparel or diet, or otherwise. Rom. 
 xiii. 12, 13, 14; Isa. iii. 6-21 ; Amos vi. 3-6. 
 
 Q. Who else do so? 
 
 A. They that excuse their sins, and keep 
 them disguised that they may not be repre- 
 iionded, as Saul did, &c. 1 Sam. xv. 18-22. 
 
 Q. Who else are they that indulge their 
 lusts? 
 
 A. They that heap up to themselves such 
 teachers as favour their lusts. 2 Tim. iv. 3, 4; 
 Isa. XXX. 10. 
 
 Q. Who else do indulge their sins? 
 
 A. They that choose rather to walk by the 
 imperfect lives of professors than by the holy 
 word of God ; or thus, they that make the 
 miscarriages of some good men an encour- 
 agement unto themselves to forbear to be 
 exact in self-denial; these eat up the sins of 
 God's people as men eat bread. Hos. iv. 7-9. 
 
 Q. Will you now show me who are like to 
 do this part of God's worship acceptably? 
 
 A. Yes ; he whose heart is set against sin as 
 sin is like to deny himself acceptably. Eom. 
 vii. 13, 14. 
 
 Q. Who else? 
 
 A. He that hath the sense and savour of for- 
 giveness of sins upon his heart. 2 Cor. v. 14. 
 
 Q. Who else is like to deny himself well? 
 
 A. He that hath his affections set upon 
 things above, where Christ sitteth at the right 
 baud of God. Col. iii. 1-5. 
 
 Q. Who else is like to deny himself well for 
 Christ? 
 
 A. lie that seeth a greater treasure in self- 
 denial than in self-seeking. 2 Cor. xii. 9, 10, 
 11 ; Heb. xi. 24, 25, 26. 
 
 Q. Are there none other signs of one that is 
 like to do this part of God's worship accept- 
 ably ? 
 
 A. Yes ; he that takes up his cross daily and 
 makes Christ's doctrine his example. Luke vi. 
 47, 48; John xii. 25, 26. 
 
 • Tlierc cnnnot, surely, bo a greater grief to the 
 siDOcrc and loving Christian than to see that many 
 content themselves with a customary attendance on 
 the service of God while they are strangers to the 
 power of religion. The reason is, they lull themselves 
 
 Q. But how do you discover a man to be 
 such a one ? 
 
 A. He keepeth his heart with all diligence, 
 he had rather die than sin; ill carriages "f 
 professors break his heart ;* nothing is so dear 
 to him as the glory of Christ. 
 
 Q. Pray can you give me some motive to 
 self-denial ? 
 
 A. Yes; the Lord Jesus denied himself for 
 thee. What sayest thou to that ? 
 
 Q. Wherein did Christ deny himself fof 
 me? 
 
 A. He left his heaven for thee, he denied for 
 thy sake to have so much of this world as hath 
 a fox or a bird, and he spilt his most precious 
 blood for thee. 
 
 Q. Can you give another motive to self-de- 
 nial ? 
 
 A. Yes : " What shall it profit a man if he 
 shall gain the whole world and lose his own 
 soul ?" Luke viii. 36. 
 
 Q. But why doth God require self-denial of 
 them that will be saved? 
 
 A. God doth not require self-denial as the 
 means to obtain salvation, but hath laid it 
 down as a proof of the truth of a man's affec- 
 tions to God and Christ. 
 
 Q. How is self-denial a proof of the "trutV 
 of a man's affections to God ? 
 
 A. In that for the sake of his service he 
 leaveth all his enjoyments in this world. Thus 
 he proved Abraham's affections, thus he proved 
 Peter's affections, and thus he proved their af 
 fections that you read of in the Gospel. Gen. 
 xxii. 12; Matt. iv. 18-22; Luke ix. 57-63. 
 
 Q. What reason else can you produce whv 
 God requireth self-denial ? 
 
 A. Self-denial is one of the distinguishing 
 characters by which true Christians are mani- 
 fested from the feigned ones ; for those that are 
 feigned flatter God with their mouth, but their 
 hearts seek themselves ; but the sincere, for the 
 love that he hath to Christ, forsaketh all that 
 he hath for his sake. Ps. Ixxviii. 36, 37 ; Ezek. 
 xxxiii. 31, 32. 
 
 Q. Is there yet another reason why God re- 
 quireth self-denial of them that profess his 
 name? 
 
 A. Yes; because by self-denial the power 
 and goodness of the truths of God are made 
 manifest to the incredulous world. For they 
 
 in a carnal sleep in the arms of case .and security, 
 while they are enemies to the cross of Christ and des- 
 titute of that grace which bringeth salvation. Let 
 these remember that the decisive day of the Lord is at 
 hand. 
 
lysTRUcTioy for the josurast. 
 
 943 
 
 cannot see but by tlic .Hclf-iliuial 
 pic tliiit tliere is »uch powi-r, gl- 
 and tlusirablL'Ucjw in (Jixl'* truth tu iiiU««d j 
 there is. 
 
 Q. Have you another rcaAon why Ciod : 
 quireth Melf-deiiial? 
 
 A. Yes ; beeaUiM) acir-donial |iri>|iari<th 
 ntiiii, thou<;h iiDt r 
 for that far more t •, 
 
 ot^'lory that i.s laid upoiiiy tor thrni ihal ib-ny ' 
 alt tiiat they have lor the Lord J«u«, hia ! 
 name, and cnusc in Um world. 
 
 Q. IJoftire you conclude will you give me a ' 
 few instance!* of the severity of (iixi'ii hand ' 
 upon sonjo prufi'ssnrs that have not dcniMl I 
 themselves whi-n OJilled thereto by liiniT 
 
 A. Y»!s, williniily; I^»t'« wife, for but look- 
 ing behind her towanU Sodom whon (itnl , 
 call led her from it, wnM stricken from hi>avcn | 
 and turn^-d into a pillar of salt ; therefore re- 
 member Lot's wife.* 
 
 Q. (.'an you give me another inntanri-? 
 
 A. Yes; K-<au, for not ilrnyiii}; him-M-lf 
 one morsel of meal, wiw <leiii(>4l a share in the j 
 ble:)!«ing, and could never obtain it aC'.t t'l.tuh 
 he sought it carefully with tears. 
 
 Q. Have you at hand another iii-tun . 
 
 A. Yes; Judas, for not dcnyine himM>If, 
 lost Christ, his soul, and b' 
 tinned the great object of 1 1 
 all damned souls. 
 
 Q. Will you give one more itutancc, and - - 
 conclude? I 
 
 A. Yea; Ananias, and Sapphira his wif 
 did, for the want of selfdi-nial. pull u] 
 themselves such wrath of Gixl that be slew 
 
 • y stood in the mid»t befor« tb* 
 V. 1-14. 
 
 THE CONCLUSION. 
 •>r« I wiml up UiU diacounM I would lai 
 .,'« fur you to cnnMat of 
 
 thy A 
 
 thy ».. ,. 
 
 Ibe cufM of tho law. 
 
 3. '• .-.--.'.. 
 
 to (In 
 
 ?> < ' \\\rf snd 
 
 of thy tin are like to come upoo thr« Id one 
 moment. 
 
 4. Itrinir thy la«t dav oArn to ihy bedside, 
 
 ' •••ii «wl to 
 
 6. Know It i« a 
 to be afrai'l t.. .li.- 
 know wh 
 
 6. \\c 
 
 •'itnr if 
 
 • Unbelief, diiol" •li'i.i'". w..r ' 
 tcinpt of GoU'* lhr««tiniii^«, «• 
 forbiJJm tocieljr uf lewd 
 Uie destruction of u«njr |> 
 therefore oar own »raknc>« »n-i 
 be e»er sttentire to tho %,^w^ «• 
 
 brlirvc it. and er.trfat the Lord lu utak* «• (••^f; 
 p*rtakerr of all It* jr«al and i^tMkoiM proakM*. 
 
 I _: 
 
 d tu dtrvU witii C»ud *od 
 
 r* i\ II 
 
 ;u.a4 *L 
 
 rw^' 
 
OF JISTIIK ATIoN 
 
 AN LMPnMll) UK.MTKol >m;>S; 
 
 NO WAV Id iii:\\ lA 111 T i:v .iKsis riii:isT. 
 
 JusTIKICATlox is to bo divvriH'ly taken iu 
 tlif t?cripturo. 
 
 1 Sjiuetiine^i it iit tukcii for the ju«tinr«tiun 
 of pereons ; 
 
 2. t^uiuctiines fur the justification of aclioiu; 
 
 3. And bunictiiiioM for tUo jtu»tificatiun uf 
 the piT>«un unil action too. 
 
 It i!« taken for the juvtification of pcrvona, 
 and that — 
 
 1. Ah to ju:>ti(icuti<*n with Gtxl; or, 
 
 2. Aa to ju^tiliiMtii'ii with men. i 
 As to ju.-<tilu':ttiuii \vi(!i ( kxI : that in, when 
 
 a man stands clear, i|uit, free, or in a mn 
 condition before him, in the ap|>robati<>!> >-' 
 holy law. 
 
 Aa to justifa-atiMii with ii:- 
 a niiin "ta!)'!- < U.ir .md i|uit : 
 of r 11 with then). 
 
 J I. ;i also is to be taken with rcf< .- 
 
 enc« to actions; and that niajr be vbeo they I 
 are cou-^idered — 
 
 1. As llowing (lom true faitit; or. 
 
 Z Btrcaiue the ucldouc fulttUaouu* tr.i: 
 Uw 
 
 1. \-H 
 
 jtutilJeU, 
 
 uiodo c«>mpletc througb, the perlevttoiM oi 
 
 Jesiu ChrUt. 
 
 2. Aa by the doinK of the act aome tr. 
 law i.H fuirii'...i, .L- Hii'n Jehu ea- 
 ment iij'!i '.!. •• •1 AhmU 
 
 done V" 
 that nhi' 
 
 done to the hou*c of Ahab all that «aa in mine 
 heart." 2 Kings x. 30. 
 Aa to auch acta, (.tud may or may ooC look 
 I. 
 
 the qualiflcalion of thoM that i|<> lh«>m, and it 
 
 i« clear that he had n<>( 
 
 that «a« III Jr-liii in th- 
 
 tiun ; nur «ri to 
 
 the Diiia <■; J .. ...itl to 
 
 walk in the law of the Lord Uud of Urael." 
 2 Kit - T "• :^l. 
 
 I I •' alao thow rou that a man may 
 
 IIP, my inirnliuo iteiog to ir. 
 
 aW IO 
 
 ri 
 
 i wiii iay %kmu 
 
 'inrn to bo 
 
 .1 . ..., 
 
 til bv lht< 
 
 eaplicat*4jQ. 
 
 ! ity a Binnrr I t..- > 
 
 d the law, fi>r ■«» i* Ihr -. 
 
 1 Itv tW ruraa of iKo law t in««n (kat m^* 
 
 4 
 
 WM IB tbo WOfUL 
 
 »u 
 
946 
 
 BUNYAN'S COMPLETE WORKS. 
 
 4. By the residing of this righteousness in 
 Clirisf s person, I mean it still abides with him 
 as to the action, though the benefit is bestowed 
 upon those that are his. 
 
 5. By the imputation of it to us, I mean 
 God's making of it ours by an act of his grace,, 
 that we by it might be secured from the curse 
 of the law. 
 
 G. When I say there is no other way to be 
 justifitMl, I cast away, to that end, the law, 
 and all the works of the law as done by 
 
 Ut«. 
 
 Tl;iis I liave opened the terms of the propo- 
 "itioM. 
 
 Now the two first— to wit. What sin and the 
 curse is— stand clear in all men's sight, unless 
 tliey be atheists or desperately heretical. I 
 'hail therefore in few words clear the other 
 four. 
 
 First, therefore, justifying righteousness is 
 the doing and suffering of Christ when he was 
 in thv world. Thi= is clear, because we are 
 -aid to be justified by his obedience, (Rom. v. 
 19,) by his obedience to the law. Hence he is 
 said again to be the end of the law for that 
 very thing. " Christ is the end of the law for 
 rigiiteousness," &c. Rom. x. 4. The end. 
 What is that? Why, the requirement or de- 
 mand of the law. But what are they? Why, 
 rigiiteousness, perfect righteousness. Gal. iii. 
 10. Perfect righteousness! Perfect right- 
 eousness, what to do? That the soul con- 
 cerned might stand spotless in the sight of 
 God. Now, this lies only in the doings and 
 sufferings of Christ; for, "by his obedience 
 many are made righteous." W^herefore, as to 
 this Christ is the end of the law, that being 
 found in that obedience, that becomes to us 
 sullicicnt for our justification. Hence we are 
 Baid to be made righteous by his obedience, 
 yea, and to be washed, purged, and justified by 
 jis blood. 
 
 Secondly. That this righteousness still re- 
 nides in and with the person of Christ, even 
 then when we stand just before God thereby, 
 18 clear, (or that we are said when justified to 
 be justified in him. "In the Lord shall all 
 tlic seed of Israel be justified." And again, 
 "Surely, shall one say. In the Loid I have 
 righteousness," &c. And again, " For him 
 are ye in Christ Jesus, who is made unto us 
 of God righteousness." 
 
 Mark. The righteousi^ess is still in him, 
 not in us, even then when we are made par- 
 takers of the benefit of it, even as the wing 
 and feathers still abide in the hen when the 
 
 chickens are covered, kept, and warmed 
 thereby. 
 
 For as my doings, though my children are 
 fed and clothed thereby, are still my doings, 
 not theirs, so the righteousness wherewith we 
 stand just before God from the curse .still re- 
 sides in Christ, not in us. Our sins, when 
 laid upon Christ, were yet personally ours, 
 not his; so his iighteousness, when put upon 
 us, is yet personally his, not ours. What is it 
 then? Why, "He was made to be sin for us 
 who knew no sin, that we might be made (h» 
 righteousness of God in him." 
 
 Thirdly. It is therefore of a justifyirr virtue 
 only by imputation, or as God reckoneth it to 
 us ; even as our sins made the Lord Jesus a 
 sinner, nay, sin, by God's reckoning of them 
 to him. 
 
 It is absolutely necessary that this be known 
 of us ; for if the understanding be muddy as 
 to this it is impossible that such should be 
 found in the faith. Also in temptation that 
 man will be at a loss that looketh for a 
 righteousness, for justification in himself, 
 when it is to be found nowhere but in Jesus 
 Christ. 
 
 The ajDostle, who was his craftsmaster as to 
 this, was always looking to Jesus, that he 
 might be found iu him, knowing that nowhere 
 else could peace or safety be had. 
 
 And indeed this is one of the greatest mys- 
 teries in the world — namely, that a righteous- 
 ness that resides with a person in heaven 
 should justify me, a sinner, on earth. 
 
 Fourthly. The refor e the law and the works 
 thereof, as to this, must by u s be -eaet'-liway, 
 not only because they here are useless, but 
 ajso ^they bein g re tained, arc ^n hindranc e. 
 That they are useless is e vident, for that^l- 
 vation comes by another nanrST'Acts^iv. 12. 
 And that they are an hindrance, it is clear ; 
 for the verV !ld-herinjg''t£>^t he la.w . thoug h ~it b e 
 but amt le o r in a little_4iax£, prevents justifi- 
 cation~by the, righteousness t5f Christ. 
 
 What .shall I say? As to this, the moral 
 law is rejected, the ceremonial law is rejected, 
 and man's righteousness is rejected, for that 
 they are here both weak and unjsrofitable. 
 
 Now, if all these and our works, as to our 
 justification, are rejected, where but in Christ 
 is righteousness to be.found ? ~ 
 
 Thus miich therefore for the explication of 
 the proposition — namely, that there is no other 
 way for sinners to be justified from the curse 
 of the law in the sight of God than by the im- 
 putation of that righteousness long ago i>er 
 
OF JlSIiFlCATIOS BY AS 
 
 furuHd by, and ^tiU residjug with the pvnoD 
 of. Jesus Christ. 
 
 N..\v, from tills propoBitiou I drew th««« two 
 poaitioiis: 
 
 First, That itii'ii arcjuatiflvd from the cuive 
 of ihe hiw Ufore LmhI while sinuem in them- 
 Belves. 
 
 Secondly. Thjit thi^ 
 rijjihtfoiHMfss than tli 
 and ri-sidin^ with th< 
 
 Lot us thin now ••ni ,. 
 
 of ihi- first of thoM>— namely, that nirn are 
 jiistifu<l fnini tlif COUP.!- of the law before 
 (»o<l while sinnrrs in tin luxflve*. 
 
 This I shall uianift-at — 
 
 1. By toui hinj; iijion the mynterious act of 
 our riili*m|ition ; 
 
 2. By giving of you {tlain t«'\f- nli'i.li .11-. 
 cover it; and, 
 
 3. Uy rejwons drawn froni the t<M*. 
 
 For the first of tlu-se — to wit, the m)'mteriou« 
 act of our rtHloinptioii — and that I »hall apeak 
 to under these two heads: 
 
 1. I ^'hall show you what that ijt; and. 
 ■ 2. How we were eoucerneil therein. 
 
 That which I call, and that rightly, the 
 mysterious act of our rcileniptinn, !•< ' " 
 (ullering!) ils a common though a | 
 person, and :is a sinner, though alwa^Acuiu- 
 pletely righteous. 
 
 That he suiriTcd as a common |K-roon U true. 
 By coinnum, I mean a public |MT!«on, or ••»•■ 
 that presents the Ixxly of mankind in liiin 
 This a multitude of S-rii'turea bear w' 
 tMiiecially that .'>tl» ehapti-r to the 
 where by tli' 
 
 liead of all I ^ 
 
 head of nil the worhl. ihu<« he iivttl and 
 ()'UH he dietl; and this wa« a ci^aterioua ar( 
 
 And that he should die aa a aiooer « 
 yi'i hims<>lf "did no nin i. 
 found in hi* month," mail.- 
 trrious. Tl I aj» * ai: 
 
 **He hath in ■ 1k« nin. \ 
 
 laid u|H)n him the iniquity of u* ail.' Im. 
 That then, as to hi* own |H'nion. he waa • 
 pletely i«inleM \a »Xmi aa truly naoifeat, < 
 Xlxai by u mu" ' " " 
 
 Now. I Hu '0«W *>• »*»■• 
 
 ConsidtTi'd .1 
 of (io<l. li- 
 preaehetl I'hriat 
 »nly the wj-!- ■■ 
 God in a n> 
 
 indetd n i»i»<i k |"t ■ 
 
 from lit' 
 
 IMVVTEh RIOIITBOVSS'KSS. 
 I' t« that It 
 
 Ih. 
 
 947 
 
 .d 
 
 ■xtX 
 l. 
 
 V \ And iiow I i'f>airM<< •Iiiid t..ii ii>.« 
 
 we will apnik of ihla Af« 
 <l |>rv|Mirnl himaelf lima mjrvlrriuaaij 
 
 I 1. He liMik hold of tHir nature. I aay, be 
 
 •— k hold of us by ' -^ ■•■■ > •• ' -.nd 
 
 A. The bun ut 
 
 ••k 
 
 at 
 
 .f 
 
 d 
 
 ture of angpla, but he took ou him tl)« 
 
 h<». in a mv*|»rT, Hmiuo* it*, ai»«l waa 
 
 . I 
 
 to do when only JcMita iJtirtat «||4 liDi. 
 When Jmw Cbrin fulfillttl t). 
 
 own ."^m in ' 
 
 I-.r . M ......1. 
 
 .4 
 
 •••d. aa^ that 
 
948 
 
 BUNYAN'S COMPLETE WORKS 
 
 uiily that does, and to jvercome by doing, 
 when it is the lawyer that overcomes. The 
 reason is, because the lawyer does in the cli- 
 .-i.t's name. How much more, then, may it be 
 naid we do when only Christ does, since he 
 cjoc-s wiiat he does not in our name only, but 
 in ..ur nature too ! " For the law of the spirit 
 uC life in Christ (not in me) has set me free 
 from liie law of sin and death;" he doing in 
 hi« K/nnuum flesh what could not be done in 
 my particular person, that so I might have the 
 rigliteousness of the law fulfilled in me, my 
 flu-h assumed by Christ, though impossible to 
 be done, because of the weakness of my per- 
 son. 
 
 The reason of all this is because we are said 
 to be in him, in his doing— in him by ourflesli 
 and also by the election of God. So, then, as 
 ail men sinned when Adam fell, so all the 
 elect did righteousness when Christ wrought 
 and fulfilled the law; for "as in Adam all 
 'lied, even so in Christ shall all be made alive." 
 Secondly. As we are said to do by Christ) so 
 we are said to suffer by him, to suffer with him. 
 " I am crucified with Christ," said Paul. And 
 again, "Forasmuch, then, as Christ hath suf- 
 fered fur us in the flesh, arm yourselves like- 
 wise with the same mind; for he that hath 
 suflered in the flesh hath ceased from sin." 
 Mark how the apostle seems to change the 
 piTsiin. First, he says it is Christ that suf- 
 fcrt.'(l, and that is true; but then he insinuates 
 tiiat it is us that suffered, for the exhortation 
 is to believers to walk in newness of life, and 
 the argument is because they have suffered in 
 the flesh: "For he that hath suffered in the 
 flesh hath ceased from sin, that he no longer 
 sliouhl live the rest of his time in the flesh, to 
 the lusLsof men, but to the will of God." 
 
 We then suffered when Christ suffered. We 
 then suffered in his flesh, and also our old man 
 was crucified with him — that is, in his cruci- 
 fixion; for when he hanged on the cross all 
 the elect hanged there in their common flesh 
 whicii he assumed, and because he suffered 
 '.here :uj a public man. 
 
 Thirdly. As we are said to suffer with him, 
 sc we are said to die, to be dead with him— 
 with him, that is, by the dying of his body: 
 " Now if we be dead with Christ, we believe 
 tiiat we shall also live with him." 
 
 Wherefore he saith in other places, "Breth- 
 ren, ye are become dead to the law by the 
 body of Christ," for indeed we died then to it 
 by him— to the law— that is, the law now has 
 nething to do with us, fbr that it hiis already 
 
 executed its curse to the full upon us by ita 
 slaying of the body of Christ, for the body of 
 Christ was our flesh ; upon it also was laid our 
 sin. The law too spent that curse that was 
 due to us upon him when it condemned, 
 killed, and cast him into the grave. Whece- 
 fore, it having thus spent its whole curse 
 upon him, as standing in our stead, we are 
 exempted from its curse for ever ; we are be- 
 come dead to it by that body; it has done 
 with us as to justifying righteousness ; nor 
 need we fear its damning threats any more, 
 for by the death of this body we are freed from 
 it, and are for ever now coupled to a living 
 Christ. 
 
 Fourthly. As we are said thus to be dead, 
 so we are said also to rise again by him; 
 " Thy dead men (saitli he to the Father) shall 
 live ; together with my dead body shall they 
 arise." And again, " After two days he will 
 revive us, and in the third day we shall live in 
 his sight." 
 
 Both these Scriptures speak of the resurrec- 
 tion of Christ, of the resurrection of his body 
 on the third day. But behold, as we were 
 said before to suffer and be dead with him, so 
 now we are said also to rise and live in God's 
 sight by the resurrection of his body. For, 
 as was said, the flesh was ours ; he took part 
 of our flesh when he came into the world, 
 and in it he suflered, died, and rose again 
 Heb. ii. 14. We also were therefore counted 
 by God in that God-man when he did this, 
 yea, he suffered, died, and rose as a common 
 Head. 
 
 Hence also the New Testament is full of 
 this saying: "If ye be dead with Christ: if ye 
 be risen with Christ." And again, " He hath 
 quickened us together w'ith him." 
 
 " We are quickened together with him." 
 Quickened, and quickened together with him. 
 The apostle hath words that cannot easily be 
 sliifted or evaded. Christ then was quick- 
 ened when he was raised from the dead. Nor 
 is it proper to say that he was ever quickened 
 either before or since. This text also con- 
 cludes that we — to wit, the whole body of 
 God's elect — were also quickened then, and 
 made to live with him together. True, we 
 also are quickened personally by grace the 
 day in which we are born unto God by the 
 Gospel, yet afore that we are quickened in 
 our Head — quickened when he was raised from 
 the dead, quickened together with him. 
 
 Fifthly. Nor are we thus considered — to 
 wit, as dying and rising — and so left; but the 
 
when wt 
 
 OF JUSTlFlCATInS U\ i.s 
 
 apostlt; pursues hU argumeir ■ ■ 
 
 that we aUo reap by him. :u I. 
 
 in him the bt-uetit w!. ' ■ 
 
 in order to hid rt-su. 
 
 elU'ct thereof. 
 
 1. We received, by our thuji boJnt? • ..111.1..I 
 
 in hint, that benefit which did | 
 
 rising fnun the diad ; and *»h:i" 
 
 the Ibrgivenesw of sinn? For t 
 
 to reiison, that if ('hri-.t had our -: 
 
 upon him at his death, lie thi-n iir 
 
 charged of tliem in ordt-r to I, 
 
 Now, tiiough it is not projHT I' 
 
 forgivt'n to him becaunc they were jn 
 
 froni him by merit, yet tliey may be Miid i-. .h 
 
 forgiven us because we receive thi<i benefit by 
 
 grace. 
 
 Ami this, I say, wiu* done pr«»o*M!fTit to hi 
 
 resurrection from the dead: "II 
 
 ened us together witii him, A'ji 
 
 all trespiLvses." Ho couKl not be t|uickencU 
 
 till we were discharged, becauite it wm not for 
 
 himself but for us that he died. Hence wr 
 are said to be at that tim< 
 sonal estate) dead in our 
 are "quickened with hinu" 
 
 Therefore, both the (piickening and forgive- 
 ness too, so far as wc are in tiiis text cod- 
 cernt-d, is to him as wc arc considered in him, 
 or him with res{>ect to us. 
 
 "Having forgiven you all tr 
 neces,Hity so retpiircd, because • 
 po.-vible that the pains of tleatii nuouid tic 
 loosed in order to his rising so long as one »in 
 stood still charged on him as that fur the com- 
 mission of which (Jod had not received a plen- 
 ary satisfaction? As therefore wo sulTered. 
 died, and ro<r again by him, so, in 
 his so ri>iii;;, lie, as presentitt™ «>f 
 jKTSon and -iill'Ting, rect ; 
 
 of all our tn-pu-sses. A K. ,. . 
 
 fore, wa4 in and by Cbtiit received of Ciud of 
 all our sins afore he arose from the de«d, m 
 his resurrt-ction truly declarv«|, for he " wa* 
 delivered f ' low, Aiid WM rmiacd a(ain 
 
 for our jujti : 
 
 This therefore is one of the pri. 
 receive by tlu' ri-i'- ' • ^iii ..four 1 
 tiiat wc were in u red, yea, aod 
 
 in his death an<l -n: • riii< t.>«>. 
 
 2. Ily this IIII-.UIH iiNo wv b«v« now cacafinl 
 death. ■ K 
 from tin- 'i 
 
 more domintoii over him ; 
 he diet! unto (or for^ sin <'; 
 livetii, he livctb unto Uod. 
 
 / nrvTUD tuuji I tlu LssKss. 
 
 949 
 
 ■■h« 
 
 In. 
 
 \lf W the rr*urrrclioa 
 .a», 
 
 .'. by bin thvvUd 
 
 :,.-., ,.,„ ihro when, •• 10 
 
 >c», thry yet are dead in thnr siiML 
 
 i«f- 
 
 <-li 
 
 by 
 
 Ih 
 
 K..r ir ' ,ut 
 
 tion. Hence they are Mid to live, bring quick* 
 
 ' • ■ • r with hiiu. A' 
 
 • at 
 
 •n thry livrd 
 
 at 
 
 
 m. 
 
 
 ud. 
 
 .'iim at hu death an<t rr* 
 
 *n 
 
 - in lb. full..*- of Uio d; 
 
 •if 
 
 tioio daily , to bim. . 
 
 it* 
 
 hath pr 
 
 •ul 
 
 it; " I:i 
 
 .III* 
 
 
 •t. 
 
 
 IS 
 
 ea- 
 
 
 • the niof"- '-• ""' 
 
 ^•liib Uiai 
 
 nid (0 1 
 
 1 up lo- 
 
 ,;> t;ii I mini iiiiii, SO W< 
 
 ^x 
 
 to sit Itiffrthrr in hr^ 
 
 •la 
 
 
 ■m 
 
 
 % 
 
 
 • -lal 
 
 
 hi 
 
 :. bo b lo b« ' 
 
 ur 
 
 - »• -! and*. ...,- .. 
 
 1 m ll'.in li 
 
 »r (Kid. W 
 
 e tlim aiw 
 
 
 ■ •-). 
 
 
 .r 
 
 
 « 
 
 
 ■«. 
 
 
 •i. 
 
 Nor dolh ibM docutaa hiadtf or fpfwMall ite 
 
950 
 
 luctriiie 0/ re/eneration or conversion 
 11 lay.s ii nnindation for it; for by this doctrine 
 A-c gather assurance that Christ will have hir, 
 own"; for if already they live in their Head, 
 what is that but a pledge that they shall live 
 in their persons with him, and consequently 
 tliat to that end they shall, in the times allotted 
 for that end, be called to a state of foith which 
 God l.a-s ordained shall precede and go before 
 tUeir personal enjoyment of glory? 
 
 N(,r duth this hinder their partaking of the 
 symbol of regeneration, and of their other 
 privileges to which they are called in the day 
 of grace ; yea, it lays a foundation for all these 
 tilings ; for if I am dead with Christ, let me be 
 like lino iead with him, even to all things to 
 wiiich Christ died when he hanged on the tree; 
 ami then he died to sin, to the law, and to the 
 rudiments of this world. 
 
 And if I be risen with Christ, let me live 
 like one born from the dead, in newness of 
 life, and having my mind and affections on the 
 tilings where Christ now sitteth on the right 
 hand of God. And indeed he professes in 
 vain that talketh of these things and careth 
 iiitt to have them also answered in himself. 
 This was the apostle's . way — namely, " To 
 covet to know him and the power of his resur- 
 rection, and the fellowship of his sufferings, 
 being made conformable to his death." 
 
 And when we are thus, that thing is true 
 botli in him and us. Then, as is the heavenly 
 sucii are they that are heavenly ; for he that 
 sjiith he is in him, and by being in him a par- 
 taker of these privileges by him, " ought him- 
 self to walk even as he walked." * 
 
 But to pass this digi'ession and to come to 
 iiiy argument — namely, that men are justified 
 from the curse of the law before God while 
 sinnei-9 in themselves. 
 
 Tills is evident by what hath already been 
 said ; for if the jftstification of their persons is 
 by, in, and through Christ, then it is not by, in, 
 and til rough their own doings. Nor was Christ 
 engaged in this work but of necessity, even 
 because else there had not been salvation for 
 tiie elect. " Father," saith he, " if it be pos- 
 sible, let this cup pass from me." If what be 
 possible? Why, that my elect may be saved 
 ami I not spill my blood. Wherefore he saith 
 again, Christ ought to suffer. Christ must 
 needs have suffered, for without shedding of 
 blood is no remission of sin. 
 
 * If thou hast righteousness in Christ, God will 
 make thee holy. The new covenant which proiuiseth 
 k ucw Ixi-art is confiruicd in Christ. If sin bo for- 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Nay, 
 
 2. We will now come tq the present state 
 and condition of those tHat are justified — 1 
 mean with respect to their <i)wn qualifications— 
 and so prove the truth of this our great posi- 
 tion. And this I will do— 
 
 1. By giving of you plain texts that discover 
 it, and that consequently prove our point. 
 
 2. And after that, by giving of you reasons 
 drawn from the texts. 
 
 For the first of these — 
 
 First. " Speak not in thine heart, (no, not in 
 thine heart,) after that the Lord thy God hath 
 cast out thine enemies before thee, saying. For 
 my righteousness do I possess the land. Not 
 for thy righteousness or for the uprightness of 
 thine heart dost thou go in to possess the land. 
 Understand, therefore, that the Lord thy God 
 giveth thee not this good land to possess it for 
 thy righteousness, for thou art a stiff-necked 
 l^eople." 
 
 In these words, very pat for our purpose, 
 two things are worthy our consideration : 
 
 1. The people here spoken to were the peo- 
 ple of God, and so by God himself are they 
 here twice acknowledged, to be: "The Lord 
 thy God, the Lord thy God." So, then the 
 righteousness here intended is not the right- 
 eousness that is in. the world, but that which 
 the people of God perform. 
 
 2. The righteousness here intended is not 
 some, but all and every whit, of that th^e 
 Church performs to God. " Say not in thino 
 hea^rt, after the Lord hath brought thee in. It 
 was for my righteousness." No ; all thy right- 
 eousness, from Egypt to Canaan, Avill not pur- 
 chase Canaan for thee. 
 
 That this is true is evident, because it is 
 thrice repeated : " Not for thy righteousness, not 
 for thy righteousness, not for thy righteousness, 
 dost thou possess the land." Now, if the right- 
 eousness of the people of God of old could not 
 merit for them Canaan, which was but a type 
 of heaven, how can the righteousness of the 
 world now obtain heaven itself? I say again, 
 if godly men, as these were, could not by theii 
 works purchase the type of heaven, then must 
 the ungodly be justified, if ever they be justi- 
 fied from the curse and sentence of the law, 
 while sinners in themselves. The argument is 
 clear ; for if good men, by wha'ti they do, can- 
 not merit the less, bad men, by what they do, 
 cannot merit more. 
 
 Secondly. " Remember me, O my God, for 
 
 given, thou shall be delivered from its power, and 
 quickened by the same death and resurrection of 
 Christ whereby thou art justified. Col. ii. 12, 13. 
 
OF JVSTUi< Aiin.s Hi i.N iMi-LIKD JiW U TKU L'SS tUSS. 
 
 thi*; ami wipe not out my g«K»i Untln that I 
 lutve done." 
 
 Tla-sf wonl-s were .H|)uk('! 
 iiul timt at the eiiil of n 
 fiuil lie did in tlu* wiirld. 
 ii|«iken uf were di-eda doui . . 
 plf, for hJH house, und for the < 
 
 Yet godly Nchoniiah dumt i 
 (it»d in these, nor yet sutler tl;. 
 iiis jud^'inent by the luw, ' 
 he uiereiUil Ixitii to him un . 
 hinj " iiceordiu}: to the multitmi' 
 
 (tod hlot'4 out no g)HHl but fur I.. 
 
 und furHsmueii aa thin man prny* ImmI u 
 
 not blot out bin. it in evjdi r ■ •' ' 
 
 >«('ii<uit to himself tluit in i 
 
 »'\n. Now, 1 say, if a ;;immI ui.i 
 
 danger of being overlhroMu i ' 
 
 in them a tang of !«in, how can kutd men ' 
 
 to stand jujtt before Uod in their work*, " 
 
 are, in ull parts, full nf sin? Yea, if Uic v^ 
 
 of a sanctified man uro blau ' 
 
 hIuiII the works (»f a bad nuin - 
 
 the eyes* of divine justice? 
 
 Thinlly. " Hut we rin- :«!! ax an tinrlrnn 
 thing, and all our ri. 
 
 rags; and we do ull ; ,. 
 
 our iniijuitiea, like the wind, have taken tw 
 away." 
 
 In these words wo have a relation both of 
 t>eR<ions anil things. 
 
 1. Of i>ers(»ns: And they arc a righleou* 
 people, a righteoutt |H>ople put all together. 
 
 We, we ull are, Ac. -. - 
 
 2. The conditioiw of thia people, even of all j that tl 
 of them, take them at the Ix -t i -^ . . 
 by their own loiili -v-ion, as an i. 
 
 •A. A-.i:m; '.'..■ 
 peojile arc' tip i: 
 this large rliara' ti r. 
 rightcou^iif^v'..-.." ! 
 fore, com]>ri li« iid a 
 iH.th !. ■ ■ 
 
 all tip 
 filiiiy 
 law. 1 
 
 the-.. i-'}>l«', that t. 
 ittandiu^ all their rig 
 if grace prevent not. 
 This beink' «". '■'■>* '- 
 is in III* "I'M !■' \%. r». :.. 
 C'- 
 
 at ail. 
 
 961 
 
 t*i 
 
 •UaUd 
 
 -•I 
 
 by 
 
 •rr 
 
 •vl him ao " • 
 krn to mA, <r« •(niu«li«art«d. 
 
 nient of Uod ihore b nut. 
 
 ni- ■' ' 
 
 ' u* 
 
 in 
 
 . -t 
 
 lar 
 
 J af- 
 file Mfhit •>' 
 
 ur 
 
 • t. * 
 
 eousn*"^-* w 
 
 his law in t.. 
 Llie furgivenrt 
 
 of sin* and the 
 
 Vad tJMcuociu 
 
 • aUl ta 
 
952 
 
 B UN YA y 'S COMPLETE WORKS. 
 
 tliem to come to Lim for rest declares that m 
 his judgment rest was not to be had elsewhere. 
 And I think one may with as much safety ad- 
 here to Christ's judgment as to any man's 
 alive. Wherefore men must be justiUed from 
 the curse in the sight of God while sinners in 
 themselves. 
 
 Seventidy. "There is none righteous, no not 
 one: there is none that understandeth, there 
 is none that sceketh after God ; they are all 
 gone out of the way ; they are together become 
 unprofitable ; there is none that doth good, no, 
 
 not one." 
 
 These words have respect to a righteousness 
 rvhieh is justified by the law, and they con- 
 clude that none by his own performances is 
 righteous with such a righteousness. And it 
 is concluded from five reasons: 
 
 1. Because they are not good, for a man 
 must be good before he doth good, and per- 
 fectly good before he doth good and sinneth 
 not. 
 
 2. Because they understand not: how, then, 
 should they do good? For a man must know 
 befi>re he does, else how should he divert him- 
 uelf to d(j? 
 
 3. Because they want a heart : they seek not 
 after God according to the way of his own ap- 
 pointment. 
 
 4. They are all gone out of the way : how, 
 then, can they walk therein? 
 
 .'). They are together become unprofitable: 
 what worth or value then can there be in any 
 of their doings? 
 
 These are the reasons by which he proveth 
 that there is " none righteous, no, not one." 
 And the reasons are weighty, for by them he 
 proves the tree is not good ; how then can it 
 yield good fruit? 
 
 N'ow, as he concludes from these five reasons 
 that not one indeed is righteous, so he con- 
 cludes by five more that none can do good to 
 make him so: 
 
 1. For that internally they are as an open 
 K.'pulchre, as full of dead men's bones; their 
 minds and consciences are defiled: how, then, 
 can Hweet and good proceed from thence? 
 
 2. Their throat is filled with this stink: all 
 their vocal duties therefore smell thereof. 
 
 3. Their mouth is. full of cursing and bit- 
 terness: how, then, can there be found one 
 word that should please God ? 
 
 4. Their tongue, which should present their 
 praise to God, has been used to work deceit: 
 how then, till it is made a new one, should it 
 •peak in righteousness? 
 
 5. The poison of asps is under their lips, 
 therefore whatever comes from them must be 
 polluted. 
 
 Thus you see he sets forth their internal 
 part, which being a true report, as to be sure 
 it is, it is impossible that any good should so 
 much as be framed in such an inward part, or 
 come clean out of such a throat, by such a 
 tongue, through such lips as these. 
 
 And yet this is not all. He also proves, and 
 that by five reasons more, that it is not pos- 
 sible they should do good: 
 
 1. "Their feet are swift to shed blood." 
 This implies an inclination, an inward incli- 
 nation, to evil courses — a quickness of motion 
 to do evil, but a backwardness to do good. 
 
 2. " Destruction and miseries are in their 
 ways." Take wai/s for their doings, and in the 
 best of them destruction lurks, and misery yet 
 follows them at the heels. 
 
 3. " The way of peace they have not known : 
 that is far above, out of their sight." Where- 
 fore the labour of these foolish ones will weary 
 every one of them, because "they know not 
 the way that goes to the city." 
 
 4. " There is no fear of God before their 
 eyes." How. then, can they do any thing 
 with that godly reverence of his holy majesty 
 that is and must be essential to every good 
 work? For to do things, but not in God's 
 fear, to what will it amount? Will it avail? 
 
 5. All this while they are under a law that 
 calls for works that are perfectly good, that 
 will accept of none but what are perfectly 
 good, and that will certainly condemn them, 
 because they neither are uor can be perfectly 
 good : " For whatever things the law saith, it 
 saith it to them that are under the law, that 
 every mouth may bo stopped and all the world 
 may become guilty before God." 
 
 Thus you see that Paul here proves by fif- 
 teen reasons that none are nor can be right- 
 eous before God by works that they can do. 
 Therefore men must be justified from the curse 
 in the sight of God while sinners in them- 
 selves. 
 
 Eighthly. "But now the righteousness of 
 God, without the law, is manifest, being wit- 
 nessed by the law and the prophets." Roia 
 iii. 21. 
 
 This text utterly excludes the law. What 
 law? The law of works, the moral law, (ver. 
 27,) and makes mention of another righteous- 
 ness, even a righteousness of God ; for the 
 righteousness of the law is the righteousness 
 of men, men's own righteousness 
 
OF JUSTIFICATIOy BY AS 
 
 Now if the law, as t.. 
 
 oeas, i^ rejectoil, thctj t 
 
 and by which man tthuuld >\ 
 
 and if so, then he must hv j:i- 
 
 righteoasnej« of God or not at 
 
 must be justified by a • 
 
 without tlu- hiw— ti> wi' 
 
 GikI. Now thin r: 
 
 eTer it in, to bo siir. 
 
 that Howfi froui men, for tin' 
 
 jectod, and the rightoouitnenn 
 
 unto it, being called a rightit»u« 
 
 without the law. without our |»cr*ujml obcUi- 
 
 once to it. 
 The ri 
 
 neas of < .• ; - 
 
 Ood'H bestowing, a rigbte<iu«i 
 
 gives unto and putn u|><jn all tix .k 
 
 {ver. 22.) a rightiH)Usne!«M that »it 
 
 works of Chri.st. ancl that is imputid U^lh by 
 
 the grace and justice of Go<l. ' 
 
 Where now is room for nui' 
 either in the whole or an to uu ^ 
 
 I say, where as to juntifiration with (Jod? | 
 
 Ninthly. "What shall we nay, •' ■ •' • 
 
 Abralinm our father, as {M.>rtainin^- 
 
 hath found?" 
 
 Now the apostle 'm^ at the root of the mii'rr, ' 
 For Abr;ih;itn i> . >iin''<l the fif 
 faithful, c<>ti>i>.|ii< (Illy till- nian wi 
 attaining justification niu«t nctils be eseoi- I 
 plary to all the children of Abntham. I 
 
 Now the que?*tion is. How Abraham ^Miiwl? 
 — how he found tli • 
 dren s'ai^ht and n 
 Ls, how ho found jii-' 
 it was that wiii. ii 1 
 not unto. 
 
 " Did he fin-i . - i .i i ...n •; 
 Or as he was in tlw fb-shT Or ' 
 works of t' 
 the next \ 
 of the law. 
 
 If Abraham u.i- j i-'i' • -i by work* -l'i.it ■ 
 M (tertaining to th<- fb -b, for the * 
 law are none other but the ' -• 
 works of the tle<«h : and •<> I' > 
 tliat he h 
 '* If any < ' 
 where<»f be rii > 
 An 1 then ho f 
 
 . to which he .r 
 
 IUVVTKD Rt(lUTK'Hsst:\K 9^ 
 
 «r the work of the f! , tba 
 
 nature. 
 
 Tnf«. «aith \\f. WM fi..f tlir rixh(r..<i«r.rM W 
 
 bc- 
 
 tk«C 
 
 'S'xK ('• birii O.xxl anrlirth I. l)^ 
 
 for« M to 
 
 thai would b* 
 yi<l ti-H be tmkomtA mi 
 
 hrotr\ 
 
 
 th- ' 
 
 bianitlt --. ' 
 And it iii proper to ml* the rifht 
 
 1 : tnut: ir.ro tw «f 
 
95-i 
 
 BUNYAN'S COMPLETE WORKS. 
 
 evils. Again, it must not be of works, because 
 if it should, tlien God would be the debtor and 
 we the creditor. Now much blasphemy would 
 6ow from hence; as, 
 
 First. God himself would not be his own to 
 dispose of; for the inheritance being God, as 
 well as his kingdom., for so it is written, " Heirs 
 of God/' himself, I say, must needs be our pur- 
 cha.se. 
 
 Secondly. If so, then we have a right to dis- 
 pose of him, of his kingdom and glory and all. 
 Be .'lotonished, heavens, at this ! for if he be 
 ours by works, then he is ours of debt ; if he be 
 ours of debt, then he is ours by purchase'; and 
 then again, if so he is no longer his own, but 
 ours, and at our disposal, &c. 
 
 Therefore, for these reasons, were there suf- 
 ficiency in our personal works to justify us, it 
 would be even inconsistent with the being of 
 God to suffer it. 
 
 So, then, men are justified from the curse in 
 the sight of God while sinners in themselves. 
 
 Eleventhly. '' But to him that worketh not, 
 but bclieveth on Him that justifieth the un- 
 godly, his faith is counted for righteous- 
 ness." 
 
 These words show how we must stand just 
 in the sight of God from the curse of the law, 
 both as it respecteth justification itself, and also 
 the instrument or means that receiveth that 
 righteousness which justifieth. 
 
 First. As for that righteousness that justi- 
 fieth, it is not personal performances in us ; for 
 the person here justified stands iu that respect 
 as one that ^w orke th not, as one that is un- 
 godly. 
 
 Secondly. As it respecteth the instrument 
 that receiveth it, thatjaith, as in the point of 
 justifying righteousness, wiU^not work, but be- 
 j|e\'e, but receive the works and righteousness 
 of another, for works sijnd faith in this are set 
 in opposition : " He doth not work, he doth 
 believe." He worketh not, but believeth on 
 Him who justifieth us ungodly; as Paul also 
 saith in another place, "The law is not of 
 faith." And again, works say on this wise, ' 
 faith far diflerent. The law saith, " Do this, 
 and live," but the doctrine of faith saith, "If 
 thou ehalt confess with thy mouth the Lord 
 Jesus, and shalt believe in thine heart that 
 God hath raised him from the dead, thou shalt 
 be saved; for with the heart man believeth 
 unto righteousness," &c. 
 
 Objection. But faith is counted for righteous- 
 ness. 
 
 Amwei: True, but yet consider that by faith 
 
 we do often understand the doct -ine of remis- 
 sion of sins as well as the act of believing. 
 
 But again, faith when it hath received the 
 Lord Jesus, it hath done that which pleaseth 
 God ; therefore the very act of believing is the 
 most noble iu the world: believing sets the 
 crown upon the head of grace ; it seals to the 
 truth of the sufiiciency of the righteousness of 
 Christ, and giveth all the glory to God, and 
 therefore it is a righteous act; but Christ him- 
 self, he is the "righteousness that justifietli," 
 
 Besides, faith is a relative, and hath its rela- 
 tion as such. Its relation is the righteousnes.** 
 that justifieth, which is therefore called the 
 righteousness of faith, or that with which faith 
 hath to do. Separate these two, and justifica- 
 tion cannot be, because faith now wants his 
 righteousness; and hence it is you have so 
 often such sayings as these, "He that be- 
 lieveth in me ; He that believeth on him ; Be- 
 lieve in the Lord Jesus Christ and thou shalt 
 be saved." Faith, then, as separate from 
 Christ, doth nothing — nothing neither with 
 God nor man — because it wants its relative. 
 But let it go to the Lord Jesus, let it behold 
 him as dying, &c., and it fetches righteousness, 
 and life, and peace, out of the virtue of his 
 blood, &c. ; or rather sees it there as sufficient 
 for me to stand just thereby in the sight of 
 eternal justice: "For him hath God set forth 
 to be a propitiation," through feith (belief) iu 
 his blood, with intent to justify him that be- 
 lieveth in Jesus. 
 
 Twelfthly. "Even as David also describeth 
 the blessedness of the man to whom God im- 
 puted righteousness without works." 
 
 Did our adversaries understand this one text, 
 they would not so boldly affirm, as they do 
 that the words impute, imputed, ivipufetli, im- 
 puting, &c., are not used in Scripture but to 
 express men really and personally to be that 
 which is imputed unto them; for men are not 
 really and personally faith, yet faith is im- 
 puted to men; nay, they are not really and 
 personally sin, nor really and personally right- 
 eousness, yet these are imputed to men; so, 
 then, both good things and bad may sometimes 
 be imputed to men, yet themselves be really 
 and personally neither. 
 
 But to come to the point. What righteous- 
 ness hath that man that hath no works? 
 Doubtless none of his own, yet God imputetii 
 righteousness to him; yea, what works of that 
 man doth God impute to him that he yet jus- 
 tifies as ungodly ? 
 
 Further. He that hath works as to justifica- 
 
OV JUSTIFWATIOS HY AS IMPVTKD RtOHTEOVSSFSS, 955 
 
 tiou fr )m the curne before God, not 
 
 tlitia is rr^'urih'tl of CJotl; «o, then, r. 
 
 tenth not wlutlur thou lui»t righteuu*iifM •ihnl U»« i 
 
 thine own or none. ]•. 
 
 " Blessiil in the man to whom the Lurd im- | Fit >>m\B «rr> 
 
 puti'th ri^hteounness wit' .' ■ .. • 
 
 blevsiHliu;'^, then, the !■ 
 
 tion from tlx- run.,- in • ui to IimW Utvir tkmmm ^t%^t> 
 
 not in gotxl Work" .l.n, ! 
 
 afler faitli rtc. ivi<l, but in a r • ,,f 
 
 whieli (ttnl iiujiiitcth without w..._ , .. . - ,. 
 
 work not usi wc arc ungo<lly: "BIcMcd \» t 
 man whtwe iniquities iir. ' 
 
 tin id eovered." To ftn 
 acLH of nu-rey, ii' • 
 
 Besidw, wlure sin 1 r manlf.^t f.r thr 
 
 feet rij;hteou<»ne«w, but tiie way 01 
 must be tlirough perfect righteni, 
 fore by anotlier than our own: " i> 
 man to whom the Lord will 
 The fin»t eaUHO, then, of jn 
 (jtKl dependelh U|M)n the will ut ti kI, w 
 will justify bit-au.He ho will; tln'rtf..rt- • 
 meritorious cause niunt u1!m> Ik- 
 
 providing, eUe liis will ounnot hii •••u would •»« ihrir 
 
 lute; for if justification depend U|Min our y<ct' , <d them uodcff l«ob«a<la: 
 
 !»4»nal performance?*, then not ujn>n the v ' ' 
 Go«l. He may not have mercy U|>on w 
 will, but on whom Ukan's r 
 give him leave; but hi» wil 
 rule here; therefore hi* rigli' 
 
 only. So then men are jii 
 
 cune in the sight of Ciod while ciouen • the aighl of Uad whlU rta— w to 
 
 themselves. 
 
 Having pxnsed over those few Scripture- ■ '»• Lord had iT»pcet to Ab«l 
 
 shall come to particular in-' 
 
 who have been ju-<lili.-.l, .>.. !• wf flmi !>»«• p-f.'m flrM mv 
 
 touch their qualificaliuiu io the act vi Mn.'-- 
 justifying them. 
 
 First, by the Old Tc»tjuucnt typos. 
 
 Secomlly. By th- N- w. 
 
 Fir>t. l;v t:.. 1 i.l. 
 
 them." 
 
 Ill th>- l>-'/ii>f>iiir> 4>f tlii< <-}-.ai>tfr «<'ii f 
 
 these tw 
 the • 
 
 of W. 
 mui 
 
 «n.i 
 
 Gtxl HmN <■! 
 
 bnu'-'' •• •■" ' 
 
 W 
 lhe\ 
 
 l)Ul . 
 
 'Aiih 
 
 .. A. - - - -^ . 
 
 h« did dof 
 
.^56 
 
 BUNYAN'S COMPLETE WORKS. 
 
 not have testified of his gift. By faith he ob- 
 tained witness that he was righteous, for God 
 approved of his gifts. Now faith, I say, as to 
 our standing quit before the Father, respects 
 the promise of forgiveness of sins through the 
 undertaking of the Lord Jesus. Wherefore 
 Abel's faith, as to justifying righteousness 
 before God, looked not forward to what should 
 be done by himself, but back to the promise 
 of the Seed of the woman that was to destroy 
 the power of hell and to redeem them that 
 were under the law. By this faith he shrouds 
 himself under the promise of victory and the 
 merits of the Lord Jesus ; now, being there, 
 God finds him righteous, and being righteous, 
 he oftered to God a more excellent sacrifice 
 than his brother, for Cain's person was not 
 first accepted through the righteousness of 
 faith going before, although he seemed fore- 
 most as to personal acts of righteousness. 
 Abel therefore was righteous before he did 
 good works, but that could not be but alone 
 through that respect God had to him for the 
 sake of the Messias, promised before. Gen. iii. 
 15. But the Lord's so respecting Abel pre- 
 Bupposeth that at that time he stood in him- 
 self by the law a sinner, otherwise he needed 
 not to be respected for and upon the account 
 of another. Yea, Abel also, forasmuch as he 
 acted foith before he offered sacrifice, must 
 thereby entirely respect the promise; which 
 promise was not grounded upon a condition 
 of works to be found in Abel, but in and for 
 the sake of the Seed of the woman, which is 
 Christ; which promise he believed, and so 
 took it for granted that this Christ should 
 break the serpent's head ; that is, destroy by 
 himself the works of the devil— to wit, sin, 
 death, the curse, and hell. By this faith 
 he stood before God righteous, because he 
 had put on Christ, and being thus he offered ; 
 by which act of faith God declared he was 
 pleased with him, because he accepted of his 
 sacrifice. 
 
 Thirdly. "And the Lord said unto her. 
 The elder shall serve the younger." These 
 words, after Paul's exposition, are to be un- 
 derstood of justification in the sight of God, 
 according to the purpose and decree of elect- 
 ing love, which had so determined long before 
 that one of these children should be received 
 to eternal grace. But mark ! not by works of 
 righteousness which they should do,'but before 
 they had done either good or evil ; otherwise 
 the purpose of God according to election— not 
 our works, but of Him that calleth— could not 
 
 stand, but fall in pieces. But none are re- 
 ceived into eternal mercy but such as are just 
 before the Lord by a righteousness that is 
 complete; and Jacob, having done no good, 
 could by no means have that of his own, 
 and therefore it must be by some other right- 
 eousness, and so himself be justified from the 
 curse in the sight of God while a sinner in 
 himself. 
 
 Fourthly. The same may be said concerning 
 Solomon, whom the Lord loved with special 
 love as soon as born into the world, which he 
 also confirmed with signal characters : " He 
 sent (saith the Holy Ghost) by the hand of 
 Nathan the prophet, and he called his name 
 Jedidiah, because the Lord loved him." Was 
 this love of God extended to him because of 
 his personal virtues ? No, verily, for he was 
 yet an infant. He was justified then in the 
 sight of God from the curse by another than 
 his own righteousness. 
 
 Fifthly. " And when I passed by thee, and 
 saw thee polluted in thine own blood, I said 
 uuto thee when thou wast in thy blood, Live ; 
 yea, I said unto thee, when thou wast in thy 
 blood. Live." The state of this people you 
 have in the former verses described, both as 
 to their rise and practice in the world. 
 
 (1.) As to their rise, their origin was the 
 same with Canaan, the men of God's curse. 
 " Thy birth and thy nativity is of the laud of 
 Canaan ;" the same with other carnal men : 
 " Thy father was an Amorite and thy mother 
 an Hittite." 
 
 (2.) Their condition is showed us by this 
 emblem : 
 
 \. They had not been washed in water; 2. 
 They had not been swaddled ; 3. They had 
 not been salted; 4. They brought filth with 
 them into the world ; 5. They lay stinking in 
 their cradle; 6. They were without strength 
 to help themselves. Thus they appear and 
 come by generation. 
 
 Again, as to their practice: 
 
 1. They isolluted themselves in their own 
 blood; 2. They so continued till God passed 
 by. " And when I passed by thee, I saw thee 
 polluted in thine own blood;" in thy blood, in 
 thy blood; it is doubled. Thus we see they 
 were polluted born, they continued in their 
 blood till the day that the Lord looked upon 
 them ; I say, to " the loathing of their per 
 sous," &c. Now, this was the time df love. 
 " And when I passed by thee, and saw thee 
 polluted in thine own blood, I said unto 
 thee, when thou wast in thy blood. Live ; yea, 
 
OF JVSTltiLMluy I.Y AS ISiPVTKD RIOIITKOI'SSKSS. 
 
 967 
 
 I !*aid unto ihee, when thou waal iu thy blood, 
 Live." 
 
 Question. lUit how could an holy God «iy, 
 Live, to such a sinlul people T 
 
 Answer. Though tluy had naught but «iu, 
 yet he had love ami righteousutiw. He had— 
 1. I.ovc to pity them; 2. UighlciunurM to 
 cover them. "Now when I paM«d by th. 
 and looketl upon thee, behold, thy tuue ».. 
 the lime of love." What foUuwii? 1. " 1 
 spread my skirt over thco;" and 2, "CovrrrU 
 thy nakedness;" yea, 3. "I swarc unto thee;" 
 and 4. "Entered into covenant with thrv:" 
 and !). "Thou becume«t mine." >Iy U.\ 
 pitied thee: my »kirt coverwl thcv. Tin. 
 (.lod delivered them from the eur«e in ! 
 .sight. "Then I waslud thee with 
 (after thou wast jiistiticil ;) yen, I thor. 
 wsu-hetl away thy blotKl from thee, and anoint*tl 
 thee with oil." S^metification, then, \* ron»o* 
 quential ; justification goea before. The Holy 
 Gho>t, by thi.s .Scrijiture, setteth forth ' 
 life free grace to the ^ons of men win! 
 themselves are sinners. I wiy, while t! 
 unwa-.lied, unswaddUnl, un)*ultt-tl, but ; 
 8inner>t; tor by these wordit not wil«Iu>«I, not 
 suited, not swaddled, be Hettoth forth their urt 
 sanctified state; yea, they were not only u; 
 ified, but also ca<t out without 
 ing of their ptrt^ons ; y«n, ?!• 
 ihiJU to do any of tlu-se lliii. 
 eye but His whoso glorious trr 
 able, no eye but His who could look ai 
 love; all others looke«l and loalhetl. Ilu: 
 blesDed be God that huth paiwed by us in that 
 day that we wnlloweij in our own ' ' ' 
 bUs«e<l be G04I for the skirt of 1 
 righteou-ni''-<, wherewith he cov»ri'i i. 
 we lay b<l<.rc him naked in bIcMxI. ! 
 when K-e were in our blixnl that h- 
 us; when we were in our blood he said, 1.. 
 Therefore, men are justified from the cur- 
 in the sight of (iod while sinner* in them- 
 •elvea. 
 
 h'ixtMy. " Now ' 
 filthy garments, an'. 
 
 The standing of Jtwhua here is as mrn usrU 
 to stami that were arrni/"--! i- ».'.• -» .n.l ... 
 Jnnhua st»)od before the . 
 8utan staii'ling at h h i 
 — the -ai!!"' jw^.-Mir. 
 was f 
 a wii ; 
 his rignt hand." I 
 
 Now Joshua was cl. ;.. ^ 
 
 DCM, but) with filtbjr raga! Sin upon bin 
 
 he must sUnd. Clan he sprak for hiniMlf? 
 
 Not a word: icuill bad made hi;- ' ' Had 
 
 he no place clean? No; bo « «i(h 
 
 filthy . J. . . ^ 
 
 forr J ., i,„ 
 
 " Tliis is I 
 lAinl; and >>•• 
 tho I^irtl." \V 
 
 to |i«sa frum bim and l> 
 
 •' •• ' • I'- 
 
 him 
 
 He 
 
 tlic !Lcc WlUi 
 
 UmI l«»;Aiucnt tjrpM, and to 
 . b« waa 
 
 Att tL««, mtkti Ljuit iitdrti 
 
 iflcwallf 
 
 •lib 
 
 a. u* 
 
 htm 
 
 ib« 
 
 ^od ao I0 
 
 u«t o^ bb wita. b« vosld ««t hh 
 
958 
 
 BUNYAX'S COMPLETE WORKS. 
 his chains, nay, no man could 
 
 flesh, break 
 tame him. 
 
 4. When he saw Jesus, the devil in him, as 
 being lord and governor there, cried out against 
 the Lord Jesus. In all this what qualification 
 shows itself as i)recedent to justification? 
 None hut sueli as devils work or as rank bed- 
 lams liave. Yet this poor man was dispos- 
 sessed, taken into God's compassion, and was 
 bid to sh(»w-it to the world : "Go home to thy 
 friends, and tell them how great things the 
 Lord liath done for thee, and hath had com- 
 passi<)n on thee ;" which last words, because 
 they are added over and above his being dis- 
 posse.sseil of the devils, I understand to be the 
 fruit of electing love : " I will have compassion 
 on whom. I will have compassion," which bless- 
 eth us with the mercy of a justifying righteous- 
 ness; and all thi^, as by this is manifest, with- 
 out the least precedent qualifications of ours. 
 
 Secondly. " And when they had nothing to 
 pay, he frankly forgave them both." 
 
 The occasion of these words was for that the 
 Pharisee murmured against the woman that 
 washed Jesus's feet, because she was a sinner; 
 for so said the Pharisee and so saith the Holy 
 Ghost. But, saith Christ, Simon, I will ask 
 thee a question : " A certain man had two 
 debtors : the one owed him five hundred pence, 
 and the other fifty ; and when they had noth- 
 ing to pay, he frankly forgave them both." 
 
 Hence I gather these conclusions : 
 
 1. That men that are wedded to their own 
 righteousness understand not the doctrine of 
 the forgiveness of sin. This is manifested by 
 the poor Pharisee; he objected against the 
 woman because she was a sinner. 
 
 2. Let Pharisees murmur still, yet Christ 
 hath pity and mercy for sinners. 
 
 3. Yet Jesus doth not usually manifest mercy 
 until the sinner hath nothing to pay; and 
 when they had nothing to pay, he frankly (or 
 freely, or heartily) forgave them both. If 
 they had nothing to pay, then they were sin- 
 uers ; but he forgiveth no man but with respect 
 to a righteousness. Therefore that righteous- 
 ness must be another's, for in the very act of 
 mercy they are found sinners. They had 
 nothing but debt, nothing but sin, nothing to 
 pay. "Then they were justified freely by 
 grace through that redemption that is in Jesus 
 Christ." So, then, men are justified from the 
 curse in the sight of God, while sinners in 
 iheinsolves. 
 
 Thirdly. " And when he saw their faitli, he 
 -aiil uuio the mau, Thy sins be forgiven thee." 
 
 This man had not righteousness to stand 
 just before God withal, for his sins as yet re- 
 mained unforgiven. Wherefore, seeing guilt 
 remained until Christ remitted him, he wits 
 discharged while ungodly. 
 
 And observe it: The faith here mentioned 
 is not to be reckoned so much the man's as 
 the faith of them that brought him : neither 
 did it reach to the forgiveness of sins, but to 
 the miracle of healing ; yet this mau, in this 
 condition, had his sins forgiven him. 
 
 But again, set the case, the faith was only 
 his, (as it was not,) and that it reached to the 
 doctrine of forgivmess, yet it did it without 
 respect to righteousness in himself, for guilt 
 lay still upon him ; he had now his sins for- 
 given him. 
 
 But this act of grace was a surprisal, it was 
 unlocked for : " I am found of them that 
 sought me not." They came for one thing, he 
 gave them another : they came for a cure upon 
 his body, but to their amazement he cured first 
 his soul: "Thy sins are forgiven thee." 
 
 Besides, to have his sins forgiven betokeneth 
 an act of grace ; but grace and works as to this 
 are opposite : therefore men are justified from 
 the curse in the sight of God while sinners in 
 themselves. 
 
 Fourthly. " Father, I have sinned against 
 Heaven and in thy sight, and am no more 
 worthy to be called thy son." 
 
 What this man was is sufficiently declared 
 in Luke xv. 13, &c. ; as — 1. A riotous spender 
 of all — of time, talent, body, and soul. 
 
 2. He added to this his rebellion great con- 
 tempt of his father's house : " He joined him- 
 self to a stranger " and became an associate 
 with swine. 
 
 At last, indeed, he came to himself. But 
 then observe — 1. He sought not justification 
 by personal performances of his own; 2. 
 Neither did he mitigate his wickedness; 3. 
 Nor excuse himself before his father, bvit first 
 resolveth to confess his sin ; and, coming to his 
 father, did confess it, and that with aggravating 
 circumstances : " I have sinned against Heaven ; 
 I have sinned against thee ; I am no more 
 worthy to be called thy son." Now, what he 
 said was true or false : if true, then he had not 
 righteousness ; if false, he could not stand just 
 in the sight of his father by virtue of his own 
 performances. And indeed the sequel of the 
 parable clears it. His father said to his ser- 
 vant, " Bring forth the best robe, (the justify- 
 ing righteousness,) and put it upon him, and 
 I put a ring on his hand and shoes on his feet," 
 
' / ■'( ^llIICATIoy in- AS IMPVTKD RIOIlTKOl'SyKSS 959 
 
 This best hiIh- thtii ■ . 
 
 ViOA not ill tlu> |ir<><:, 
 
 the tatluT fiir furlln r i|t. ,, i,ui pm 
 
 Upon liim jis lie was, -.ii isit). .;,, , 
 
 oiipres^e*] with guilt; thercfure u. 
 
 litHl from the ou rue in (!•■• ^: •> • ; ,,,„, „, ~ ' 
 
 sinneni in thenwelves. 
 
 Fifthly. " F«)r the S>n «.t mau came tu •< • 
 
 and to save that which vmn !««» " 
 The (K-ejLsion of t 
 
 Phariaees niurniur> 1 
 
 t<) be a >:ue5»t to one that wjw « « 
 
 sinner of the publieanH, an<i •■' • ■ 
 
 plietl tothcciLse in hand; f<> I 
 
 climbed the tree, yet Jt>u.s 1 
 
 first, and ealled him down I 
 
 inn withal, " For to-day I mu^i noiuv at t ^» in U,, 
 
 hou.se;" whieh, bein<; ii|H>ned by Luke xix ' 1 
 
 19 lui inueh a-s to say, I am eonie to Ik- thy i»nl- , j,a»«« OM 
 
 vation. Now this being believed by Z;i<-' • ■ 
 
 he made lutstc and came down and '' 
 
 him joyfully. And not ■ ' ' . , 
 
 to all the simplicity of ^ 
 
 unfeigneilly accepted of tin- «..i.l 
 
 he .said unto the Lord, and tha' 
 
 present, " Behold, I»nl, the half of ni\ • wan I>»rd nor wh«* 
 
 I give to the p<M»r, and if I have tak. .,,■.( «.i<. "f did it ■ - - 
 
 thing from any man by faliK> aecutation, a ' I did not konir him I < 
 
 supposition iiwimatin'.' '" ' I 
 
 store him fourl'olti." I 
 
 doubleth his comi 
 
 that before the pr-.; 
 
 come tv this house." Then, by >i<>w m«ny frllom haitt • 
 
 next wonU, he ex|H)undn the whol. ... . v .1. \ 
 
 let : " For I am come to ttvck and to k\ 
 
 which wa« lost ;" tosi-ek ilti!! 
 
 it when I fiml it. If*' finds • 
 
 him noL An i -j. 
 
 to a pe<jple tli . ^" r«-!irvf In ih.- I>.rd J.«»u« n.ri»t. 
 
 seeing Jc:«us tindeth this puttli<-un ' 
 
 ing salvation to him In-fore liccani' r 
 
 the tree, it in evident he reci'ivc«l tl 
 
 a sinner. Fr-; 1 
 
 ing words aiil ' 
 
 5Mxfniy. ".I 
 •.into thi-f, Till- 
 
 parftdisr." n^t- 
 
 This was sjMikrn to thi> thi.-f uj-'" •*•«••'•».• • — j. 
 
 who had lived in wieki-«lMc*t • 
 neitli 
 not 
 
 man then liad no moral r 
 
960 
 
 BIJNYAN'S COMPLETE WORKS. 
 
 1. Hi3 whole life was idolatry, cruelty, and 
 enmity to God ; yea, 
 
 2. Even now, while the earthquake shook 
 the prison, he liad murder in his heart, yea, 
 and in his intentions too. Murder, I say, and 
 that of an high nature— even to have killed his 
 own body and soul at once. Well — 
 
 .3. When he began to shake under the fears 
 of everlasting burnings, yet then his heart was 
 wrapped up in ignorance as to the way of sal- 
 vation by Jesus Christ. What must I do to 
 be saved? He knew not what; no, not he. 
 His condition then was this: he neither had 
 righteousness to save him, nor knew he how to 
 get it. Now, what was Paul's answer? Why, 
 "Believe in the Lord Jesus Christ, (look" for 
 righteousness in Christ,) and then thou shalt 
 be saved." This, then, still holdeth true, 
 " Men are justified from the curse in the sight 
 of God while sinners in themselves." 
 
 I should now come to the second conclu- 
 Bion— viz., That this can be done by no other 
 righteousness than that' long ago performed 
 by, and remaining with the person of, Christ. 
 But before I speak to that I will a little further 
 press this, by urging for it several reasons : 
 
 I. First. Men must be justified from the 
 curse while sinners in themselves, because 
 "by nature all are under sin. All have sin- 
 ned, and come short of the glory of God, He 
 hath concluded all in unbelief; he hath con- 
 cluded all under sin." Now, having sinned, 
 they are in body and soul defiled and become 
 an uncleau thing; wherefore, whatever they 
 touch, with an intent to work out righteous- 
 ness thereby, they defile that also. And 
 hence, as I have said, all the righteousness 
 they seek to accomplish is but as filthy rag^ ; 
 therefore they are sinners still. 
 
 Indeed, to some men's thinking, the Phari- 
 see is holier than the publican, but in God's 
 sight, in the eyes of divine justice, they stand 
 alike condemned. "All have sinned;" there 
 is the poison. Therefore, as to God without 
 Christ, " all throats are an open sepulchre." 
 
 The world in general is divided into two 
 sorts cf sinners: 
 
 1. The open profane. 
 
 2. The man that seeks life by the works of 
 the law. The jjrofane is judged by all, but 
 the other by a few. Oh, but God judgeth 
 him — 
 
 First, for an hypocrite, because that, not- 
 withstanding he hath sinned, "he would be 
 riiought to be good and righteous." And 
 bence it is that Christ calls such kind of holy 
 
 ones,- Pharisees, hypocrites — Phaiisees, hyp- 
 ocrites, because by their gay outside they de- 
 ceived those that beheld them. But, saith he 
 " God sees your hearts ;" you are but like 
 " painted sepulchres, within you are full of 
 dead men's bones." Such is the root from 
 whence flows all their righteousness. 
 
 But doth the blind Pharisee think his state 
 is such ? No, his thoughts of himself are far 
 otherwise. " God, I thank thee (saith he) I 
 am not as other men, extortioners, unjust, 
 adulterers, or even like this publican." Ay, 
 but still God judgeth him for an hypocrite. 
 
 Secondly. God judgeth him for one that 
 spurneth against Christ, even by every such 
 work he doth. And hence it is when Paul 
 was converted to Jesus Christ that he calls the 
 righteousness he had before madness, blas- 
 phemy, injury, because what he did to save 
 himself by works was in direct opposition to 
 grace by Jesus Christ. 
 
 Behold, then, the evil that is in a man's own 
 righteousness ! 
 
 1. It curseth and condemneth the righteous- 
 ness of Christ. 
 
 2. It blindeth the man from seeing his 
 misery. 
 
 3. It harden eth his heart against his own 
 salvation. 
 
 Thirdly. But again, God judgeth such for 
 those that condemn him of foolishness. " The 
 preaching of the cross (that is, Christ crucified) 
 is to them that perish foolishness." .What! 
 (saith the merit-monger,) will you look for 
 life by the obedience of another man? will 
 you trust to the blood that was shed upon the 
 cross, that run down to the ground and per- 
 ished in the dust? Thus deridingly they scoff 
 at, stumble upon, and are taken in the gin 
 that attends the Gospel ; not to salvation, but 
 to their condemnation, because they have con- 
 demned the Just, that they might justify their 
 own filthy righteousness. 
 
 But, I say, if all have sinned, if all are de- 
 filed, if the best of a man's righteousness be but 
 madness, blasphemy, injury, if for their right- 
 eousness they are judged hypocrites, condemned 
 as opposers of the Gospel, and as such have 
 counted God foolish for sending his Son into 
 the world, then must the best of men be justi- 
 fied from the curse in the sight of God while 
 sinners in themselves, because they still stand 
 guilty in the sight of God; their hearts are 
 also still filthy, infected. " Though thou wash 
 thtee with nitre, and take thee much soap, yet 
 thine iniquity is marked before me, saith the 
 
OF J i -^i ir ti A I n >.\ y; J 
 
 l.v JMiriKO R/UUTEOUSXf^SS. 
 
 Lord LJod." ItHtaimUii < ' ' • 
 
 So, then, what otvoin - 
 
 righU-KiiMK-^', u!" the \N 
 
 it hurriLii.- uiiki-tlu.-*-'. 
 
 that Jf#u.s hatli. \ 
 
 vine ol" ShIoiii ; t: 
 
 of (ioiiiorrah ; them.* grapvH a 
 
 thfj**.* tliwtii-H art' hitt«T; th. % .ir.- n.. j-., 
 
 of dragons and the cruid venom of u*t«, \ 
 
 luaivel, then, if John in hi-< ! 
 
 first robuke and j<>>tU- f.i 
 
 them !4er|ienU ami vi|i< 
 
 almoitt iniiKKSsible the\ - 
 
 nation of hell ; for, of all »iu, umn'» own ri^*: 
 
 eousnesia in !«i)eeial bid* defiancv to J» - 
 
 ChriiiU 
 
 II. AnotluT riu'^on whv h"' 
 en can be jusiifusl by the law 
 ttonal |)errorniam*e.s to it i.n, U-eaiiv «>in w«' 
 the world, (mkI iiath rejected the Uw hi>.1 • 
 works thereof ft>r life. 
 
 It iH true before man had ttinnotl it . 
 dained to be unto life, but .tince, and 
 of sin, the < Jml of love gave '■' 
 Take the law, then, an li«Hi 
 it— tu wit, to condemn all ilc»h — and th- 
 is room for lite proniine and the law- 
 to kill, the other to heal. Aod mo the Uw 
 not again!«t the |>ronii<(c; but nin'- '' 
 justitier, and faith is made voi<i. a' 
 ise id made of none itii'ct, an 
 G»wi»el, by so doin;;, ib<>u en . 
 out of the World. 
 
 .Methinks, since it hath |dc«9ed God to n-ii-. t 
 the law and the righteousnvM thereof : 
 such dust and ashes a.** w - i ..- i 
 consent to his holy will, 
 room of this ^i 
 ter covenant, i 
 
 The l.«ird hatu r< 
 ncM and unprofiiu:'- - 
 ing fault with them of the la» 
 •aith the Lord, that I n " 
 narit with tlo- lioU'«- ■•: 1 
 Irave to find 
 our personal . 
 juitificatjon In-lore mm • 
 1 say, and tlu> rather b< ' 
 UuMpel present us with the better, n; 
 if ever he be ploiVMnl with us, it wilt ■•« " 
 findeth u-t in tliat righteoaMu<M that t« 
 own ' 
 
 Ti. Nn*with«tandinr n!l tSal hath 
 
 or run \h' !«iii I •' haTc 
 
 gnat |>ower w. .. to •••k 
 
 Ufe before Uod by th« U»; oT aU vhkh I 
 «I 
 
 'hat 
 
 iuttl4 
 
 ID M«k 
 
 br the f 
 
 ol the taw. 
 
 2 T.il.1 hf<d that lb. 
 
 hold 
 
 nearly 
 
 <^ of an 
 
 «rv«kf 
 
 wh«a f. . 
 
 I' pott thia accviiat Uw oMHtitioo 
 
 o^ Um ■•• 
 
962 
 
 BUNYAN'S COMPLETE WORKS. 
 
 believer is most miserable; for not having 
 faith in the Gospel of grace, through which is 
 tendered the forgiveness of sins, they like men 
 drowning hold fitst that which they have found ; 
 which being the law of God, they follow it; 
 but because righteousness flies from them, they 
 at hLst arc found only accursed and condemned 
 to hell by the law. Take heed, therefore, that 
 thy conscience be not entangled by the law. 
 
 3. Take heed of fleshly wisdom. Reasoning 
 suitcth much with the law. I thought, verily, 
 that I ought to do many things against the 
 name of Je.sus, and so to have sought for life 
 by the law; my reason told me so; for thus 
 will reason say, Here is a righteous law, the 
 rule of life and death. Besides, what can be 
 better than to love God and my neighbour as 
 myself? Again, God hath thus commanded, 
 and his commands are just and good ; there- 
 fore doubtless life must come by the law. 
 Further, to love God and keep the law are 
 better than to sin and break it; and seeing 
 men lost heaven by sin, how should they get 
 it again but by working righteousness? Be- 
 sides, God is righteous, and will therefore bless 
 the righteous. Oh the holiness of the law! 
 It mightily swayeth with reason when a man 
 addicteth himself to religion. The light of 
 nature teach-eth that sin is not the way to 
 heaven ; and seeing no word doth more con- 
 demn sin than the words of the ten command- 
 ments, it must needs be, therefore, the most 
 perfect rule for holiness. Wherefore, saith 
 reason, the safest way to life and glory is to 
 keep myself close to the law. But a little 
 here to correct. Though the law indeed be 
 holy, yet the mistake as to the matter in hand 
 1» as wide as the east from the west. For 
 therefore the law can do thee no good because 
 it is holy and just, for what can he that hath 
 finned exi)ect from a law that is holy and 
 just? Naught but condemnation. Let them 
 lean to it while they will: "There is one that 
 Kccuseth you, (saith Christ,) even Moses, in 
 whom you trust." 
 
 4. :ManV ignorance of the Gospel suiteth 
 well with the doctrine of the law. They, 
 through their being ignorant of God's right- 
 eousness, fall in love with that. Yea, they do 
 not only suit, but when joined in act the one 
 Htrengtiienoth the other; that is, the law 
 btringthcneth our blindness, and bindeth the 
 veil more fiust about the face of our souls. 
 The law suiteth much our blindness of mind, 
 for until this day remains the veil untaken 
 •way in the reading of the Old Testament, 
 
 especially in the reading of that which was 
 written and engraven in stones — to wit, the 
 ten commandments, that perfect rule for holi- 
 ness; which veil is done away in Christ. But 
 even to this day, when Moses is read, the veil 
 is over their hearts; they are blinded by the 
 duties enjoined by the law from the sight and 
 hopes of forgiveness of sins by grace. Never- 
 theless, when it (the heart) shall turn to the 
 Lord, the veil shall be taken away. The law 
 then doth veil the heart from Christ, and 
 holds the man so down to doing and working 
 for the kingdom of heaven that he quite for- 
 gets the forgiveness of sins by mercy through 
 Christ. Now this veiling or blinding by the 
 law is occasioned — 
 
 1st. By reason of the contrariety of doc- 
 trine that is in the law to that which was in 
 the Gospel. The law requireth obedience to 
 all its demands, upon pain of everlasting 
 burnings: the Gospel promiseth forgiveness 
 of sins to him that worketh not, but believeth. 
 Now the heart cannot receive both these doc- 
 trines; it must either let go doing or believ- 
 ing. If it believe, it is dead to doing; if it be 
 set to doing for life, it is dead to believing. 
 Besides, he that shall think both to do and be- 
 lieve for justification before God from the 
 curse, he seeks for life but, as it were, by the 
 law; he seeks for life but, as it were, by Christ; 
 and he, being direct in neither, shall for cer- 
 tain be forsaken of either. Wherefore? Be- 
 cause "he seeks it not by faith, but, as it were, 
 by the works of the law." 
 
 2dly. The law veils and blinds by that guilt 
 and horror for sin that seizeth the soul by the 
 law; for guilt, when charged close upon the 
 conscience, is attended with such aggravations, 
 and that with such power and evidence, that 
 the conscience cannot hear nor see nor feel 
 any thing else but that When David's guilt 
 for murder and blood did roar by the law 
 in his conscience, notwithstanding he knew 
 much of the grace of the Gospel, he could 
 hear nothing else but terror: the sound o^ 
 blood, the murder of Uriah, was the only 
 noise that he heard. Wherefore he crieth to 
 God that he would make him hear the Gos- 
 pel: "Make me (saith he) to hear jay and 
 gladness, that the bones which thou hast 
 broken may rejoice." And as he could not 
 hear, so neither could he see; the law had 
 struck him deaf and blind. "I am (saith 
 he) not able to look up," not up to Christ 
 for mercy: As if David had said, O Lord, 
 the guilt of sin which is by the law makes' 
 
OF JUSTIFICATIoy liV AS IMPVTEIi RIGIITKOVSSESS. 
 
 963 
 
 §uch a noise and lu.rror in my cuiwcientv 
 thai I can neither hear nor ih-c ihc wurU 
 of peace uiile-w it i, ,|M.ken with a voiet? frtiin 
 heaven. The »er|>ent* that bit the people in 
 the days of old were tyjH-rt of f-uilt und nin. 
 Now tl>esc were fiery jierjM-ntrt. ui. 
 think) cnuld tly; when-fore, in r 
 they stung the people about thiii 
 
 Bwelled up their eyes*, whieli mu<l' 
 
 difficult f..r them to W>V u|i to the br. 
 
 pent, wbicli was the tyiw of C'hr • 
 
 dotli sin by the law do now; it ».t 
 
 the very face of tlie »oul, whirl. 
 
 that looking up to Jesua or bt!. 
 
 is so difficult a task in time of tcrrur ol' coo- 
 
 science. 
 3dly. This is not only so at prciicnt, but ao 
 
 long as guilt i.s on the ct)n.sfienco, no ! 
 
 mains the blindness; for guilt ittandin. 
 
 the soul, the grace of 0«h1 w int« i 
 
 as the sun is hid from the sight 
 
 by the cloud that conieth between. ' .\i% 
 
 (said Dovitl) is ever before me," and mi k. , 
 
 other things out of hi-i sight— •in, I nay, when 
 
 applied by the law. When the law < 
 
 Paul ho remained without sight until : 
 
 man cnnie unto him with the word of h-i^. 
 
 netitt of sins. 
 4thly. .\gain, win-re the law 
 
 power, there it U -grtt cth nm ny ii'__ 
 
 the grace uf Uuii, for it in only a re\ 
 sin and the ministration of death; t't 
 doctrine that showeth sin and rondont: 
 Uic same. Ih-ncc, ihi-rrfirt-, its w . 
 
 fore, the law being tin- r> \.;i!> r 
 
 that is embrace*!, there sii. mu«t 
 
 covered ami condemned, and tli< - 
 
 sake of thaL Further, it is not only a r 
 
 vealer of sin, but that which makc« it n> — 
 
 So that the cloHcr any man stick* to t 
 
 for Hie, the faster -(in 
 
 "That law [saith Paul 
 
 be unt«j life I toun<l to : 
 
 the law I U'camca notor 
 
 to have obtained life b> 
 
 •in, taking occasion by t..- ,,..,..,,.. 
 
 ecived me. and thereby *li-i* ni<-. A 
 
 way of .1 
 
 moisl of i. 
 
 you see how it c«>iu>-s< lo pi4.si>. 
 
 (1.) Man by nature i* carnal, and th<- !> 
 itself ia spiritual. Now, betwixt th^ 
 artaeth great diiferrncr; the law i* - • 
 good, the htmrt rxcecdiog b«<) : \\ 
 poAitt-.-* til. r. -fore (the heart no abi«itn{. ran r>T 
 ao nican.s .i^ree. I 
 
 to t. ^;., 
 
 eundenin for 
 
 re, at erery approach of the U« 
 
 ■ .'le ariMe 
 
 ;h t.. ' • 
 
 for the I. 
 
 nor 
 
 nrr, .1 . :.._, .... 
 
 if ever it br aaved. 
 
 hrart 
 
 a sin* 
 
 '- It 
 
 With the*« weak O'l 
 
 > he. 
 
 ■ law M. 
 'lans wrrr rrmortxl 
 
 ...I <-. ... ».. 
 
 thrrr ao nutjr to tarn |» 
 
 ...I ..t •»... ....,^J^ of Ifra. 
 
 r»J in 
 
 « n i| 
 
 iiiiir*« i; I*" 
 
 md of a(H«)ici. Tti«>r»- 
 
264 
 
 BUNYAN'S COMPLETE WORKS. 
 
 liui here is the poison— to set this law in the 
 room of a mediator, as those do that seek to 
 8tand just before God thereby; and then noth- 
 ing is so dishonourable to Christ nor of so 
 soul-destrcyitig a nature as the law ; for that 
 thus placed h.ath not only power when souls 
 are di-hided, but power to delude by its real 
 holiness the understanding, conscience, and 
 reason of a man, and by giving the soul a sem- 
 blance of iieaven to cause it to throw away 
 Christ, grace, and faith. Wherefore it be- 
 lioovcth ail men to take heed of names and of 
 appearances of holiness and goodness. 
 
 Lastly. 8atan will yet go further; he will 
 make use of something that may be at a dis- 
 tance from a moral precept, and therewith 
 bring souls under the law. Thus he did with 
 Rome of old : he did not make the Galatians 
 fail frf)m Christ by virtue of one of the fen 
 words, but by something that was aloof of— by 
 circumcision, days and months, that were 
 Lcvitical ceremonies; for he knows it is no 
 matter nor in wliat testament he found it, if he 
 can therewitii hide Christ from the soul : " Be- 
 hohl I, Paul, say unto you that if you be 
 circumcised, Christ shall profit you nothing; 
 for I testify again to every man that is cir- 
 cumcised that he is a debtor to the whole 
 law." Why so, seeing circumcision is not 
 one of tlie ten words? Why, because they 
 did it in conscience to God, to stand just 
 before him thereby. Now, here we may be- 
 hold much cunning of the devil; he begins 
 with some at a distance from that law which 
 curseth, and so by little and little bringeth them 
 under it ; even as by circumcision the Gala- 
 tians were at length brought under the law 
 tliat condcmneth all men to the wrath and 
 jud-nu'ut of God. I have often wondered 
 wiien I iiave read how God cried out against 
 the Jews for observing his own command- 
 ment, (Lsa. i. ;) but I perceive by Paul that by 
 tliese things a man may reject and condemn 
 the Lord Jesus, which those do that for life. 
 ><et up aught, whether moral or other institu- 
 tion, besides the faith of Jesus. 
 
 Let men, tiierefore, warily distinguish be- 
 iwi.xt names and things, between statutes and 
 cummaiuiments, lest they by doing the one 
 transgress against the other. Study, there- 
 fore, tlie nature and end of the law with the 
 nature and end of the Gospel; and if thou 
 ■nnst keep them distinct in thy understand- 
 ing and conscience, neither names nor things, 
 neither statutes nor commandments, can draw 
 tliee from the faith of the Gospel. 
 
 And that thou mayest yet be helped in this 
 matter, I shall now come to speak to the 
 second conclusion, viz. : 
 
 That men can be justified from the curse 
 before God while sinners in themselves by no 
 other righteousness than that long ago per- 
 formed by and remaining with the person of 
 Christ. 
 
 For the better prosecuting of this position I 
 shall observe two things : 
 
 1. That the righteousness by which we 
 stand just before God from the curse was per- 
 formed by the person of Christ. 
 
 2. That this righteousness is inherent only 
 in him. 
 
 I. As to the first of these I shall be but 
 brief. 
 
 Now that the righteousness that justifieth us 
 was performed long ago by the person of 
 Christ, besides what hath already been said, is 
 further manifest thus : 
 
 1. He is said to have purged our sin? by 
 himself: "When he had by himself purged 
 our sins, he sat down on the right hand of 
 God." I have showed that in Christ, for the 
 accomplishing of righteousness, there were 
 both doing and suffering — doings to fulfil all 
 the commands of the law ; suffering, to answer 
 its penalty for sin. The second is that which, 
 in this to the Hebrews, is in special intended 
 by the apostle, where he saith he hath 
 " purged our sins" — that is, by his precious 
 blood, for it is that alone can purge our sins, 
 either out of the sight of God or out of the 
 sight of the soul. Now this was done by him- 
 self, saith the apostle ; that is, in or by his 
 personal doings and sufferings. And hence it 
 is that when God had rejected the offerings of 
 the law he said, " Lo, I come ! A body hast 
 thou prepared me to do thy will, O God." 
 Now by this will of God (saith the Scripture) 
 we are sanctified. By what will? Why, by 
 the " offering up of the body of Jesus Christ," 
 for that was God's will, that thereby we might 
 be an habitation for him. As he saith again, 
 "Jesus also, that lie might sanctify the people 
 with his own blood, suffered without the 
 gate." 
 
 2. As it is said he hath " purged our sins by" 
 himself, so it was by himself at once: "For by 
 one offering hath he perfected for ever them 
 that are sanctified." Now by this word, at 
 once, or by one offeriiig, are cut off all those im- 
 aginary sufferings of Christ which foolish men 
 conceive of; as that he in all ages hath suf- 
 fered or suffereth for sin in us. No, he did 
 
"F J L auncATioy nv as 
 
 this work but onct : " Not thut h.- - 
 himself often, a.s the hi^h pri^t . 
 the holy place every yeur, with the bloni of 
 others; for then must he ufteu have nufTer-l 
 since the foundution of the world. Hut i> 
 once, in the end of the world, (in the tiim 
 Pilate,) hath he a|>|>iartil t4> put uwny »'ui 
 the sacrifiie of hiiiiH.lf." Mark how to i 
 purpose the Holy «ih.»Ht •xprt'.tfth it: hf h., 
 fuffVreil but tiniY ; an<l tiiut anrr, itote ; i. 
 Ni'ic he is CiihI and man in one |H>rHuii 
 hath taken the body that wait prepared 
 now once, " in the end of ihi* world, hatu 
 appeared to put away sin by the Mcritlee 
 hiiMM'lf," by the otU-ring up of the body of 
 Je<*us Christ oner for all. 
 
 3. It fiirtluT appear* in that by hi* r. 
 tion from the dead the nii'rcii'w i>f liixl ai' ... 
 4ure to the 8oul, (lotl deelnrint; by that, a« w 
 said l)efore, how well pleiUM-d he in by the uii 
 dertakiuf; of his Son for the salvation of the 
 world: "And as eonei'rnin}» that \\- 
 up from the dead, now no mon- ' 
 corruption, he said on this wino, 1 i% 
 thee the sure mercit^ of l>avid." I-'or 
 l)ein); clotluMi with man's fli«h, and uii 
 ing for man's sins, did then confirm all 
 us by his resurrection from the dead. ^ 
 by the risini; of that man 
 grace are made sure to him ' 
 on .Iesu<». WluTffore, ' 
 gether with what h.nth . 
 
 his addressing himself to the work, I conclude 
 that men can Iw* justifietl from the eurn* before 
 God while sinners in themmdve* bv no other 
 riiihteousness than that 
 the person of ('hri*t. ^ 
 tnie from all show of 
 
 Holy Ghost saith. He l... 
 
 it by himself, and that by the will of • 
 once, even then when he took the pr.-j'-i- 
 bo«ly upon him. " Hy the will of Ond wr a 
 »an«-tiJied, tlir'.ii..'li »' • •••'• -mij» up of the Ih"! 
 of .T<*«ii>* ('hri't ■">'■< !■■: .i.; 
 
 1 1. This being so. the »er«' 
 manif«>st — namely, that the 
 which we stand ju^t from th- 
 is only iiilii r.-nt in .li-xu* < 
 hath iHul<rt.iken tn brimr in 
 eousne^s, and ■ 
 own, then ih i 
 be inherent ii 
 putittion ; and .. 
 the Konian*. the •; 
 bec««Hf neither wfu.- .i 
 works of oun, but bwlowcti . 
 
 litl'i'TKIt ttWnTh'OUS.SKSS. ^^ 
 
 • already prepared by the nirrry of Gud ia 
 
 1 hrre are four tlimgv that cunflnn llik for • 
 
 tr.,pl. ■ 
 
 1 hi* riehtrouaocM i« aaid to be lli« riflii. 
 
 bv one 
 
 eiTerta of 
 
 r- 
 
 ".f the 111 
 
 The •!•< 
 
 •oedllier -^woflteM 
 
 • KMiHVB by wbkli «• itaod jwi 
 
 te oT IL 
 
J(J6 
 
 BUNYAN'S COMPLETE WORKS. 
 
 which is through the faith of Christ, the right- 
 eousness which is of God by faith." Now, by 
 *his opposition (as by what was said before) 
 the truth is made exceedingly clear; for by 
 these words, " not having my own righteous- 
 ness," is not only excluded what qualifications 
 we suppose to be in us, but the righteousness 
 tiiniugh which we stand just in the sight of 
 God by them is limited and confined to a per- 
 Hon absolutely distinct— distinct, I say, as to 
 liis i)erson and performances who here is 
 called God and Jesus Christ; as he saith also 
 in the prophet Isaiah : "In the Lord shall all^ 
 the seed of Israel be justified, and shall glory." 
 In the Lord, not in the law ; in the Lord, not 
 iu themselves, "And their righteousness is 
 of me, saith the Lord." Of me, not of them- 
 selves; of ?ne, not of the law. And again, 
 "Surely shall one say. In the Lord have I 
 righteousness and strength." Now, as I have 
 already said, all this is to be understood of the 
 righteousness that was fulfilled by acts and 
 works of obedience, which the person of the 
 Son of God accomplished in the days of his 
 Jlcsli in the world— by that man, I say, "the 
 Lord our righteousness." Christ indeed is 
 naturally and essentially righteousness; but 
 as he is simply such, so he justifieth no man; 
 for then he r^eed not to bear our sins in his 
 Hesh and become obedient in all points of the 
 law for us ; but the righteousness by which we 
 stand just before God is a righteousness con- 
 sisting of works and deeds, of the doings and 
 sufl'erings of such a per.son, who also is essen- 
 tially riglitcousness. And hence, as before I 
 have hinted, we are said to be justified by the 
 obedience and blood of the Lord Jesus Christ, 
 by the doings and sufieriugs of the Son of God. 
 And hence again it is that he first is called 
 h'iiiff of ri(/hl€ou.sii€ss ; that is, "a King of 
 rigiitcvfUsness," as God-nuin, which of necessity 
 ■iupposcth his personal perfornuxnces, and after 
 that " King of peace ;" for what he is naturally 
 and eternally in his Godhead he is not to us, 
 but himself; but what he is actively and by 
 works he is not to himself, but to us. So, 
 then, he is neither King of righteousness nor 
 of pt'ace to us, as he is only the eternal Son of 
 the Father, without his being considered as 
 our priest and undertaker; he hath obtained 
 (by works of righteousness) eternal redemption 
 for us. So, then, the righteousness by wdiich 
 we stand just before God is a righteousness in- 
 herent (only) in Christ, because a righteous- 
 iie.ss performed by him alone. 
 
 Now, that rigiueousness by which we stand 
 
 just before God must be a righteousness con- 
 sisting of personal performances. The reason 
 is, because persons had sinned. This the 
 nature of justice requireth, that "since by 
 man came death, by man shall come also the 
 resurrection from the dead." The angels 
 therefore, for this very reason, abide undei 
 the chains of everlasting darkness, because ho 
 " took not hold on them " — that is, by fulfill- 
 ing the righteousness for them in their nature. 
 That is a blessed word : " To you, to you, is 
 born this day in the city of David a Saviour, 
 which is Christ the Lord." To you, not to 
 angels ; to you is born a Saviour, 
 
 3. It is yet further evident that the right- 
 eousness by which we stand just before God 
 from the curse is a righteousness inherent not 
 in us, but Christ, because it is a righteousness 
 besides and without the law itself. Now, take 
 away the law and you take away the rule of 
 righteousness. Again, take away the rule and 
 the act as to us must cease : " But now the 
 righteousness of God without the law is mani- 
 fested, being witnessed by the law and the 
 prophets." So, then, by such a righteousness 
 we are justified as is not within the power of 
 the law to command of us. 
 
 Question. But what love is that Vvhich hath 
 not power to command our obedience in the 
 point of our justification with God? 
 
 Answer. The moral la,w, or that called the 
 ten commandments. Therefore W'e are neither 
 commanded to love God or our neighbour as 
 the means or part of our justifying righteous- 
 ness. Nay, he that shall attemjjt to do these 
 things, to be delivered from the curse thereby, 
 by the Scripture is holden accursed of God : 
 "As many as are of the works (or duties) of 
 the law are under the curse," &c., because we 
 are justified, not by that of the law, but by the 
 righteousness of God, without the law — that is, 
 without its commanding of us, without our 
 obedience to it, "Freely by liis grace, through 
 the redemption that is in Jesus Christ, whom 
 God hath set forth to be a propitiation, through 
 faith in his blood." This is the righteousness 
 of God without the law ; that is, without any 
 of our obedience to the law. Wherefore, the 
 righteousness by which we stand just in the 
 sight of God cannot be inherent in us, but in 
 Christ the King thereof. 
 
 4. This is further made apparent by the ca- 
 pacity that God will consider that soul in to 
 whom he imputeth justifying righteousness; 
 and that is as one that worketh not, as one 
 that stands ungodly in the judgment of the 
 
OF JUSTJFlCATJoy jsy AS IMPVT&D RIOBTBOVSSK 
 and 
 
 J"" 
 
 law. But tliU I have hauilUtl K. f.-r. 
 therefore aball |.iuw it horu. 
 
 0. To Conclude. If any wurkn "i .mrn i. ' ! 
 justify us before God, they wouUI b« •• 
 ufter fuitli receiveil, but it i- ^ 
 do not. Therefore thf ri-.'! 
 titiet) us from the cur > >d u m right* 
 couxiic.vs inherent nnl} 
 
 TImt works ufter faith do not juntify u« from 
 till' curse in the «ighl of God \» ovidcut— 
 
 1. lk?cause no worka of tho naiiiU can be I br . 
 jiiwiified by tlie moral law, con " 
 thf law of works for lif»'. fi.r tli 
 a truth for ever. NN 
 nui."»t 1)0 justitied by ti. 
 is tliat pronounccth the cuntv ; unlcM t 
 that curse be taken away by the work, 
 work cannot justify uti before God. Hut 
 curse cannot be taken away but ' 
 nea-* that is first a|>|>roveiI of b\ 
 to curseth ; for if that shall yer 
 want of a full ^ati.sfuction, the |>< ' 
 cth. This is evident to rex^on, and < 
 
 by the authority of God'H word, as ha; 
 
 already proved, becaUH« the law, once broken, 
 pronounccth death, e.\|nct«lli «! ' 
 ecutcth the same on him tiiat w. 
 judgment of the law. Hut no 
 liever is capable of an^werin^' t 
 the law ; theref >re none of 1. . 
 
 him bef<»re CJ(kI, for the law ; . . 
 
 in^ complaineth. 
 
 2. No works of faith can justify lu front 
 curse before Go«l, iM-cauiM? of tin- Hiint uf ; 
 fection that is in ' 
 if faith be not j 
 
 perfect — I mean with that |MTfecti<>n .i< 
 please divine justice. Cooaidrr th<' 
 one that hatb to do with God.imnictl. 
 himself. Now, that faith ' ' 
 
 Ihi.n kind of prrfeition it 
 when men h» r"' kiiMv ■ 
 part. Now, he til. it I 
 but in part, and he th . 
 a part waniiog in the j.. .^... 
 of (k)d. So, then, when ihou 
 thou canut, th<«ii ' i " ' 
 duty, and ho an - 
 curjw by wliat li. 
 
 3. lU-sid.-H, it i ^^f ^ mfin'Vr • 
 the workn of faith k' 
 God, becaas4> then fu::. . 
 with ila neck behind it. 
 nature and nnt'. 
 mercy of Go«l t 
 Christ, and aa .<iucU lU vutuc oiid cJlccUcucj 
 
 I ia to expect j 
 I him : but b> 
 
 4 Uiv 
 
 d 
 *t 
 
 Un*. 
 
 curve before Ood by ibe vurk* iluii flow 
 (aith. 
 4. To put all out of doabc. the mUii 
 
 -I of the l,Aa»b. 
 
 \ 
 
 i 
 
 ; .le 
 fhm 
 
 
 c!£ll llie wxri^a pi Uiin, ux 
 
968 
 
 BUNYAN'S COMPLETE WORKS. 
 
 cepted but as they come through Jesus Christ, 
 even through his intercession and blood. So, 
 then, Chris"t doth justify both our person and 
 works, not by way of approbation, as we stand 
 in ourselves or works before God, but by "pre- 
 senting of us to his Father by himself, wash- 
 ing what we are and have from guilt in his 
 blood, and clothing us with his own perform- 
 ances. This is the cause of our acceptance 
 with God, and that our works are not cast 
 forth of lus presence. 
 
 Xj.sE. — Is justifying righteousness to be 
 found in the person of Christ only? Then 
 this j-hould admonish us to take heed of seek- 
 ing it in ourselves— that is, of working right- 
 eousness, thereby to appease the justice of 
 God, lest by so doing we affront and blaspheme 
 the righteousness of Christ. He that shall go 
 about to establish his own righteousness, he as 
 yet doth defiance to that which is of God, of 
 Ciod's appointing, of God's providing, and that 
 only wherewith the justice of the law must be 
 well pleased. Wherefore, take heed, I say, of 
 'loing such a thing, lest it provoke the eyes of 
 the Lord's glory. "When I shall say to the 
 righteous that he shall surely live, if he trust 
 »o his own riijrhteousness and commit iniquity 
 all his righteousness shall not be remembered, 
 but for his iniquity that he hath committed, 
 ho shall die for it." Mark, though he be 
 righteous, yea, though he have a promise of 
 life, yet he shall die. But why? Because he 
 sinned against the Lord by trusting to his own 
 righteousness ; therefore he must die for it. 
 
 Tliore are some things that will pi-eserve a 
 man from splitting upon this rock; as — 
 
 1. Get good acquaintance with the covenant 
 of grace, and of the persons concerned in the 
 conditions of that covenant. The conditions 
 (of that covenant) are — that a righteousness 
 >hall be brought into the world that shall 
 please the justice of God and answer ( and so 
 remove the curse of ) the law. Now, he that 
 dotij perform this condition is Christ; there- 
 fore the cpvenant is not immediately with 
 man, but with Him that will be the mediator 
 lietwixt God and man. 
 
 " As for thee, by the blood of thy covenant," 
 speaking of Christ.) So then Christ, the man 
 < 'lirist, is he who was to bring in these eon- 
 ilitions— to wit, everhtsting righteousness. 
 And hence it is that God hath said, "Christ 
 *liail be the covenant of the people;" that is, 
 he .shall be our condition to God-ward. He 
 therefore is all our righteousness as to the 
 point of our justification before God; he is 
 
 the covenant of the people as well as the light 
 of the Gentiles ; for as no man can see but in 
 the light of his Spirit, so no man can stand 
 but in and by him : " He is the covenant of 
 the people, the conditions and qualifications 
 of the people." So that to God-ward " Christ 
 is all in all," and no man any thing at all. 
 " He hath made with me an everlasting cov- 
 enant ;" with me as I stand in my head, Christ, 
 who, because he hath brought in everlasting 
 righteousness, therefore hath removed the 
 curse of the law. Wherefore he adds, this 
 covenant " is ordered in all things and sure," 
 because all points that concern me, as to re- 
 demption from the curse, are taken away by 
 Christ, (as before is discoursed.) Look, then, 
 upon Christ as the man, mediator, undertaker, 
 and accomplisher of that righteousness in him- 
 self wherein thou must stand just before God, 
 and that he is the covenant or conditions of the 
 people to God-ward, always having in himself 
 the righteousness that the law is well pleased 
 with, and always presenting himself before 
 God as our only righteousness. 
 
 2. That this truth may be the more heartily 
 inquired into by thee, consider thine own per- 
 fections; I say, study how polluted thou art, 
 even from the heart throughout. No man 
 hath an high esteem of the Lord Jesus that is 
 a stranger to his own sore. Christ's Church is 
 an hospital of sick, wounded, and afflicted peo- 
 ple, even as when he was in the world the 
 afflicted and distressed set the highest price 
 upon Jesus Christ. Why? They were sick 
 and he was the physician, but the whole have 
 no need of him. And just thus it is now : 
 Christ is offered to the world to be the right- 
 eousness and life of sinners; but no man will 
 regard him save he that seeth his own pollution, 
 he that seeth he cannot answer the demands 
 of the law, he that sees himself from toj) to 
 toe polluted, and that therefore his service 
 cannot be clean as to justify him from the 
 curse before God; he is the man that must 
 needs die in despair and be damned, or must 
 trust in Jesus Christ for life. 
 
 Further, this rule I would have all receive 
 that come to Jesus Christ for life and salva- 
 tion : 
 
 1. Not to stick at the acknowledgment of 
 sin, but to make that of it which the law makes 
 of it. " Acknowledge thine iniquity," saitl 
 the Lord. This is a hard pinch, (I know what 
 I say,) for a man to fall down under the sense 
 of sins by acknowledging them to be what the 
 Lord saith they are — to acknowledge them, I 
 
OF Jl'STIFlCATIOy BY AS IMrVTFh i.i>,Hitn n.^a.w 
 
 i«cn 
 
 *ay, in their own defiliiij» and polhf= V • '" M. But what arv «« to 
 
 to acknowledge them in their unr- 
 
 aggrii\ iited cireumstunces ; to 
 
 them in their UtKl-titl't-nding nfi-l 
 
 ing nature, e.Hpeeially when 
 
 burdened with the guilt of t i 
 
 duty : " If wo confuM our aiim, he b faitt' ' 
 
 and just to fi>rgivc;" yea, to ihi* In n 
 
 the prouiiiie, " He tluit eonfeioM'th and i 
 them liiuill ftnd niert*y." Ti. 
 it were hiy elaini to the mer 
 me thoroughly," »aid he, '• fr..tu i, 
 and cleunHe me from n»y nin, for I . 
 
 my tnmsgrt's.Mioii, and my iiin u ever iMlore . and what rkith doth dft In IbeMlvaUoa of lb* 
 me." Thi'Ugh then thou art to blunh and b« auul. 
 
 a^thoinod when thou romembcrmt thy nitui and | Now, that bilh mi«bl b« Helped In ikb 
 iniquiticit, yet do not hide thoni: "Ho •' ' 
 hideth his !«init .nhull n<>i prikniwr." Do 
 letuien them; donotHpcnk <'i ' 
 
 ftl'ter a niineing way : "Aeki . 
 
 iquities, that thou haitt sinneti ngtun«t the i^>rd int" 
 thy (.tixl, and htust ttcatteretl thy way* to the our 
 strangers under erer}' gtevn tree; and yc have j C'hr 
 not obeye«l my voiee, Haith the Lonl." I and uuc <• -i,! r ■ 
 
 '1. If we woulil come t«» L'hriitt ariifht, wn I vou," Kurthrr, a< 
 mu.Ht only ackrinwhdire mir hJhh «■ \: 
 acknowledge tlu'iii, ami til. n- ".t'>i« ; -' 
 from attempting to do aught ti> |>r 
 good before God, but only to receive tl 
 oflered. Only aeknowUxige thine ii 
 Men are subject to two extreiu 
 confesw sina noti«>nally and by • 
 else, together with the ctinr _^ 
 
 labour to do Home li..Iy w- : ^—1 rrfM i» mrtr fV It b »K« HMal 
 
 tRl'ir Durdenetl C'ti-rieiice and fjwcill 
 
 the inercy of ^'^^ N"W i. *->u\ 
 
 dangeroUfl and \ ' 
 
 cauHo the wound i-* . 
 
 godly, because the c- -h 
 
 Only ju-krinu I 
 
 David, till 
 
 ■tO<Ml l«,ti>r<' t!>'- 
 
 garments till tlic 1. . , 
 
 him. In the matter of ttr 
 
 mujtt know nothing, *fr xm' * 
 
 but thine own xiik mid ( h 
 
 Only a » 
 
 Snviour d 
 
 the Saviour to iii> hi* work '* 
 
 hi« nkirt over the ■•iiiiiir : .^ *' 
 
 oeirc by Ul 
 
 eotuneiM. Atii .^ >.... • .... 
 
 oomeM to CkmI, lieth di>wn in h- 
 
 her .•..iiiu-i.in corereth her, and -> iittj; 
 
 pard.'ii . .ai!*, 
 
 UsK 11— I c^me now to the mcimmI rami • U«a4«4, 
 
 ^**ior 
 
yTo 
 
 BUNYAN'S COMPLETE WORKS. 
 
 But a little to insert at large a few more of 
 the excellencies of it, and so draw towards a 
 conclusion. 
 
 First. The more thou believest for remis- 
 sion of sins, the more of the light of the glori- 
 ous Uosjiel of Christ thou receivest into thy 
 soul. "For therein is the righteousness of 
 God revealed from faith to faith ;" that is, ac- 
 cording to the degree, of faith: little faith 
 sceth but little, but great faith seeth much ; 
 uud therefore he saith again that by faith we 
 have "access into the grace of God." The 
 reason is — 
 
 1. Because faith, having laid hold upon 
 Christ, "hath found Him in whom are hid all 
 the treasures of wisdom and knowledge." In 
 him tiurefore it finds and sees those heights 
 ;ind depths of Gospel mysteries that are no- 
 where else to be found ; nay, let a man be 
 destitute of faith, and it is not possible he 
 fthould once think of some of them. 
 
 1'. By this means the Holy Spirit is plenti- 
 fully received. Now the Sj)irit of God is a 
 spirit of wisdom and revelation, but yet so as 
 in tlic knowledge of Christ; otherwise the 
 Spirit will show to man not any mighty 
 thing, its great delight being to open Christ 
 and to reveal him unto faith. Faith indeed 
 can ^ee him, for that is the eye of the soul ; 
 and tiie Spirit alone can reveal him, that 
 being the searcher of. the deep things of God. 
 By these, therefore, the mysteries of heaven 
 are revealed and received ; and hence it is 
 that the mystery of the Gospel is called the 
 mystery of faith, or the mystery with which 
 faith only hath to do. Wouldst thou then 
 know the greatest things of God? Accustom 
 thyself to the obedience of faith, live upon thy 
 justifying righteousness. 
 
 And never think that to live always on 
 Christ for justification is a low and beggarly 
 thing, and, as it were, a staying at the founda- 
 tion ; for, let me tell you, depart from a sense 
 I'f ihe meritorious means of your justification 
 with God, and you will quickly grow light, 
 and frothy, and vain : besides, you will always 
 be >ubject to errors and delusions; for this is 
 not to hold llie head, from or '' through which 
 nourishment is administered." Further, no 
 man that buildeth forsakes the good founda- 
 tion—that is, the ground of his encouragement 
 •.«) work— for upon that is laid the stress of all, 
 and without it nothing that is framed can be 
 supjM.rteu, but must inevitably fall to the 
 ground. Again, why not live upon Christ 
 always, and especially as he standeth the me- 
 
 diator between God and the soul, defending 
 thee with the merit of his blood, and covering 
 thee with his infinite righteousness from the 
 wrath of God and curse of the law? Can 
 there be any greater comfort ministered to 
 thee than to know thy person stands just 
 before God — just and justified from all things 
 that would otherwise swallow thee up? Is 
 peace with God and assurance of heaven of so 
 little respect with thee that thou slightest the 
 very foundation thereof, even faith in the 
 blood and righteousness of Christ? And are 
 notions and whimsies of such credit with thee 
 that thou must leave the foundation to follow 
 them? But again, what mystery is desirable 
 to be known that is not to be found in Jesus 
 Christ, as priest, prophet, or King of saints? 
 " In him is hid all the treasures of them," and 
 he alone hath the key of David to open them. 
 Paul was so taken with Jesus Christ and the 
 knowledge of this, that he was crucified for us, 
 that he desired, nay, determined, not to know- 
 any thing else among the Corinthians, that 
 itched after other wisdom. 
 
 Objection. But I see not that in Christ now 
 that I have seen in him in former days : besides, 
 I find the Spirit leads me forth to study other 
 things. 
 
 Answer. To the first part of this objection I 
 would answer several things : 
 
 1. The cause why thou seest not that in 
 Christ now which thou hast seen in him in 
 former days is not in Christ, but in thy faith ; 
 he is th e same, as fresh, and as good, and as 
 full of blessedness as when thou did most re- 
 joic~e~in him. 
 
 3. Sin is the same as ever, and so is the 
 curse of the law : the devil is as busy as ever, 
 and beware of the law in thy members. Re- 
 turn therefore to thy rest, O soul ! for he is 
 thy life and the length of thy days. 
 
 4. Guilt is to be taken off now, as it was 
 years ago ; and whether thou seest it or no, 
 thou sinnest in all thy works : how, then, 
 canst thou stand clear from guilt in thy soul 
 who neglectest to act faith in the blood of 
 the Lamb? There thou must wash thy robes, 
 and there thou must make them white. Eov. 
 vii. 14, 15. 
 
 5. I conclude, then, thou art a polluted, sur- 
 feited, corrupted, hardened creature, whosoever 
 thou art that thus objectest. 
 
 But 1 find (sayest thou) as if the Spirit led 
 me forth to study other matters. 
 
 Answer. What other matters? What mat- 
 ters besides, above, or beyond the glorious Gos- 
 
OF JUSTIFWATIUS BY AS JMVUrKD iliW^i i rwt .» a w 
 
 971 
 "I 
 
 'Ml 
 
 ut 
 •«c»iiM h« bciwltk Um 
 
 AKain, livioff bjr fiUlh awikca aauui 
 
 I>ol of JtsUsChrjst audof our accfjitancc wilh I h,-^ ' 
 
 CJotl through him? What npiril, ur dm-trino. I u; 
 
 or wisdt>m Hoover it be that ci-ii! 
 
 conifth not from, and thnt 
 
 within the hoiuU of the i< 
 
 is not Worthy tlie stuily ■ 
 
 neillicr is it fiMnl for the fuilh o| J. 
 
 foi that is the t\vA\ of Christ, (and t .„.,... . ,^, .... , 
 
 nul life.) Whither will you g..? I ; |J»c Uriutrtl. ai. 
 
 the Bpirit «if Antichrist, for many I.. 
 
 are gone out into the world. I told 
 
 that the ."Spirit of Ci»k| i.o • 
 
 anil revehition in the kn<.- 
 
 tliat without and lM->i.|t » tlie l..ir\l Je»u« 
 
 covereth nothing; it i« •»tnl to tentify of ! j,...^ .,,... 
 
 it is sent to bring hi« word* to uur rcuicm- | 
 
 brance; it is sent to take of hi« t? ' 
 
 show them unto u."*. Wherefore, : 
 
 that the Spirit of J. 
 
 from the hlooil ami . 
 
 that i.H but the !<pirit of di-lu»ion 
 
 devil, who«ie teachings eml in |ht : 
 
 destruction. Tonipt not Christ an they ■ 
 
 did. lUu how did they tempt him? \V' 
 
 loathing tht> ntanna, which wiw the type 
 
 flenh and bloo«l, which we are l<> rat of 1 
 
 licving. I say, tempt him M"t, !•-•? y..i! ' 
 
 stroyed by the .nerpent. !> ^ cooie. 
 
 of hIu ; for take away C'h: "I Li. 
 
 and there is no more Mcrifice for »in; if •<•. 
 
 thou wilt be des«troye<l by tlie di-wtroycr, Ac. 
 
 Hut again. Livinj; by faith begrta in th< 
 heart a snn-likf h>>' ' 
 (uMl-wanl in all oui 
 <iur weakn<s-*t -i and undi-r uii 
 it is a blf<-.i-.l thing to bv ir 
 holy boldnciw and confi-i >vanl that 
 
 he i.s on our side, that he i-.^- >.. ,«fl wi?'' ■ 
 and that he will plead our caiuc with 
 
 that ; : Ua. Bu' ' ' I 
 
 faith ... !•>. and n' 
 
 'ir heart, ilii.n i- 
 a' ways triumph anM 
 L >rd Jcflun. Ho lived the t 
 l.aith seta a man in the fav-- - 
 . i»d makcM a man v?«- th:i' 
 thi!« life, it "Ii 
 mercy of (mhI, : 
 ing to heaven, but i 
 he comes there. I ; 
 high; he livca, he ia rid of •! 
 
 cark ing rarest, and in all hi* .■.,-...^..- — --i 
 
 (Jo«l to go to. Tliu* I>arid. whro all •• loglofj, 
 
 looked iiwry ii{M>n him, "rn<».iiraK' ' 
 
 in the ly.nl hi* O-l." I>i»ni.l xU "K* 
 
 in hia God, and knew that all bia Uv>uUU. du:^ wf Ulictut^ ajU U a* jdtAid >A laUuig 
 
 ro« 
 .1. 
 
 tb« 
 by 
 
 '''lal 
 
 nit 
 tb« 
 
 OS 
 
 »»• 
 
 b«- 
 
 !. I 
 
 «r a 
 
 ^1 
 
 rd 
 
 dp 
 
 to 
 
 or. I mlrbl tnM ihal^ W^^ W ^'*b *» 
 
 ■.Ur 
 
972 
 
 BUNYAN'S COMPLETE WORKS. 
 
 short here as in any other command of God. 
 " Tliis is his commandment, that you believe ; " 
 believe, therefore, in the name of the Lord 
 Jesus. This is the will of God, that you be- 
 lieve; believe, therefore, to the saving of the 
 boul. Unbelief is a fine-spun thread, not so 
 easily discerned a.s grosser sins, and therefore 
 that is truly the sin that doth so easily beset 
 us. The light of nature will show those sins 
 that are against the law of nature, but the law 
 of faith is a command beyond what flesh or 
 nature teacheth. Therefore to live by faith is 
 BO much the harder work ; yet it mustbe done, 
 otlierwise thine other duties iwofit thee noth- 
 ing ; for if a man give way to unbelief, though 
 he be most frequent in all other duties besides, 
 HO often as he worshippeth God in these he yet 
 saith God is a liar in the other, even because 
 he hath not believed: " He that believeth not 
 God hath made him a liar, because he believ- 
 otli not the record that God gave of his Son. 
 And this is the record that God hath given us 
 of eternal life ; and this life is in his Son." 
 So, then, when thou givest way to unbelief, 
 when thou dost not venture the salvation of 
 tliy soul upon the justifying life that is in 
 Christ, that is in his blood, &c., at once thou 
 givest the lie to the whole testament of God ; 
 yea, thou tramplest upon the promise of grace, 
 and countest this precious blood an unholy 
 and unworthy thing. Now how (thou doing 
 thus) the Lord should accept of thy other du- 
 ties, of prayer, alms, thanksgiving, self-denial, 
 or any other, will be hard for thee to prove. 
 In the mean time remember that faith pleaseth 
 (iod, and that without faith it is impossible to 
 {•lease him. Remember also that for this 
 cause it was that the offering of Cain was not 
 accepted. " By faith Abel offered unto God a 
 more excellent sacrifice than Cain;" for by 
 faith Abel first justified the promise of the 
 Messias, by whom a conquest should be ob- 
 tained over the devil and all the combination 
 of hell against us. Then he honoured Christ 
 by believing that he was able to save him ; and 
 • n token that he believed these things indeed 
 hf presented the Lord with the firstlings of 
 iiis flock, as a remembrance before God that 
 he believed in his Christ; and therefore it is 
 oaid, " By faith he offered ; " by which means 
 tlie offering was accepted of God, for no man's 
 offering can be accei)ted with God but his that 
 Bliiiids righteous before him first. But unbe- 
 lief hohielh men under their guilt, because 
 they have not believed in Christ and by that 
 means put on his righteousness. Again, he 
 
 that believeth not hath made invalid (what in 
 him lies) the promise of God, and merits of 
 Christ, of whom the Father hath spoken so 
 worthily. Therefore what duties or acts of 
 obedience soever he performeth, God by na 
 means can be pleased with him. 
 
 By this, therefore, you see this miserable 
 state of the people that have not faith : what- 
 ever they do, they sin ; if they break the law, 
 they sin ; if they endeavour to keep it, they 
 sin. They sin, I say, upon a double account . 
 first, because they do it but imperfectly ; and, 
 secondly, because they yet stay upon that, re- 
 sisting that which is perfect, even that which 
 God hath appointed. It mattereth not (as to 
 justification from the curse) therefore, men 
 wanting faith, whether they be civil or pro- 
 fane, they are such as stand accursed of the 
 law, "becai;se they have not believed," and 
 " because they have given the lie to the truth," 
 and to the God of truth. Let all men, there- 
 fore, that would please God, make conscience 
 of believing — on pain, I say, of displeasing 
 him, on pain of being with Cain rejected, and 
 on pain of being damned in hell. "He that 
 believeth not shall be damned." Faith is the 
 very quintessence of all Gospel obedience, it 
 being that which must go before other duties, 
 and that which also must accompany whatever 
 I do in the worship of God if it be accepted of 
 him. Here you may see a reason why the 
 force and power of hell is so bent against be- 
 lief: Satan hateth all the parts of our Chris- 
 tian obedience, but the best and chiefest most. 
 And hence the apostle saith to the Thessalo- 
 nians that he sent to know their faith, lest by 
 some means the tempter have temjjted them, 
 and so his labour had been in vain. Indeed, 
 where faith is wanting or hath been destroyed, 
 all the labour is in vain ; nothing can profit 
 any man, neither as to peace with God nor the 
 acceptance of any religious duty; and this, I 
 say, Satan knows, which makes him so to bend 
 his force against us. 
 
 There are three things in the act of believ- 
 ing which make this grace displeasing to the 
 wicked one : 
 
 1. Faith discovereth the truth of things to 
 the soul — the truth of things as they are, 
 whether they be things that are of this world 
 or of that which is to come, the things and 
 pleasures above, and also those beneath. 
 Faith discovereth to the soul the blessedness, 
 and goodness, and durableness of the one, the 
 vanity, foolishness, and transitoriness of the 
 other. Faith giveth credit to all things thai 
 
OF JrsTltifMin,\ i:\ .i.v IMrilKD KJUUTKOL'SXKSSi 
 
 fcri- wriiuii in tlie law and in th<- • 
 
 Ixjth IS t<» the beinjj, iialiir**, uri<) n" 
 
 God, the blcHjifd in- 
 
 Jfsus Christ, thr .rl.)r\ 
 
 of liifl, th«i s\VL-«tiii-«» of the |>ruiutM Mnd U»«- 
 
 terror of the thn-atfnin^ nnd ••■•■■-•- ■ •' •* 
 
 word. Hy which nminit Satan 
 
 trated in his astaults wli.n ' 
 
 love this world or hIIi^Iii ti. 
 
 for he ean do ni> ^Trat niutlt^f i 
 
 to any hut tluwe who want t' 
 
 vain is thf snare laid in the tiiiht oi 
 
 therefore he niiwl firat blind and l.--. . 
 
 the mindrt of men, " that the li^ht of (he . 
 
 ioUH CfOitpel tif ChriHt, who in th- 
 
 Mhould not »hine into them," r' 
 
 harm to the soul. Now, laith ; 
 
 pinlly man, and t!i:if >ir i .* tlu- ' 
 
 whatever Satan - thernkxiui the . 
 
 of this world, tl. .. .^s of t»in, »'!■• > 
 
 tainty of another world, or the like. 
 
 2. Faith wraps the f*oul up in lh«- 
 life with (mkI; it encloneth it in the 
 neiw of Ji'sus, and pn-si-nts it •». • 
 that whatever he can do, with * 
 cannot render the soul itpotteii or wr 
 fore the justice of the law; yea, i 
 man, as to hi.s own (>er«on and nctt*. 
 Hin from top to toe, Jenua Christ o-' 
 faith sees it, and lioldn the miuI in 
 
 • use and • 
 antliujj 1 
 /iKxlly robe that make:) him ^jlm.-n 
 .;■ justice; yea, all the answer that ~ 
 . >-t from (.iod again'«t »uch a soul 
 
 •'doth Mm! -. -• in;;'!';. •'. ' 
 perviT"' !!• -- ;;i I -' . 
 Im'.mi f ir :iken, nor .1 
 Lord "i" li.,-tj», thougl. 
 their land was filUnl with 
 One of Israel." Thu», tli 
 lievin;? U hid from all thi 
 and dw.ll-* -:if. ly under tl 
 
 3. Faith k. . |.H thf imiuI ; 
 any of bin iifi- 
 iaith.eilhfr al)«'. 
 or |>crformanct«, so lonjj .i 
 arc accepttnl of G«mJ for ' 
 gestcth to the wind; wh« - 
 ■amc apiinst ti 
 Ood. I>"th utii 
 counts the «levil a luf. 
 the soul from the mercy " 
 the wjuI from the malice ot t 
 unlM>lief quench thy gnctmT 
 them cTcn into a Bam*. Doth unbclk/ fiJI Uiy 
 
 •J73 
 
 «h 
 .«. 
 
 r* 
 
 .o4 
 
 '•« 
 
 < to 
 til 
 
 td 
 
 . .Aitb 
 d hath 
 
 If jwMJfyinjf T4ffcl#»'««f 
 
 r ai«a: 
 
 f,r»t •-.rt, th..u^h 
 
 't- 
 •h-T T-JV ftk lllb, 
 
 fto4 IL 
 
 1 .iij Xo 
 
 • hall b« 
 
 dano««l. twoMM tlM7 tnMt t> « biwi b«t ia 
 
974 
 
 BUNYAN'S COMPLETE WORKS. 
 
 part, and in part, as it were, to the works of 
 the hiw; for such sinners make Christ but a 
 Saviour in part. Why then should he be 
 their Saviour in whole? No; because they 
 halt between Christ and the law, therefore 
 they shall fall between Christ and the law; 
 yea, because they will trust to their works in 
 part, they shall be but almost saved by Christ: 
 " Let not that man think that he shall obtain 
 any thing from the Lord." What man? 
 wiiy, he that doubteth or wavereth in bis 
 mind about the truth of the mercy of God in 
 Christ; therefore the exhortation is, "But let 
 him ask in faith; for he that wavereth (or 
 that halteth between law and Christ for life) is 
 like a wave of the sea driven of the wind and 
 tossed." In conclusion, he resteth nowhere : 
 "A double-minded man is unstable in all his 
 ways." This man, therefore, must miscarry; 
 he must not see the good land that flows with 
 milk and honey; no, let him not have a 
 thought of life in his heart: "Let not that 
 man think that he shall receive any thing of 
 the Lord." 
 
 This was the case of many in the primitive 
 times, for whose sake this caution was writ- 
 ten ; for the devout and religious Jew and 
 proselyte when they fell away from the word 
 of the Gospel, '.hey did not fall to those gross 
 and abominable pollutions in which the open 
 profane, like sows and swine, do wallow, but 
 they fell from the grace of God to the law, or 
 at least did rest betwixt them both, doubting 
 of the sufficiency of either; and, thus being 
 fearful, they distrust ; wherefore, being found 
 at length unbelieving, they are reputed of 
 God abominable, as murderers, whoremongers, 
 sorcercrx, idojaters, and liars, and so have 
 their portion in the lake (with them) that 
 burn with fire and brimstone. The reason is, 
 because whore Christ is rejected sin remaineth, 
 and so the wrath of God for sin. Neither will 
 he be a Saviour in part; he must be all thy 
 salvation or none: " Let not that man think 
 that he shall receive any thing of the Lord." 
 
 Not any thing. There is no promise for 
 liitn, no pardon for him, no heaven for him, 
 no salvation for him, no escaping of his fire. 
 What condition is this man in ! yet he is a re- 
 ligious man, for he prays: he is a seeking 
 man, a desiring man, for he prays. But he 
 halts between two, he leaneth to his righteous- 
 ness and committeth iniquity ; he is afraid to 
 venture all upon the Lord Jesus Christ. Let 
 not that man think of receiving any thino- 
 from the Lord. 
 
 Yet the words suggest that he is apt tc 
 think he shall receive something because God 
 is merciful, because his promise is great; but 
 this expectation is by this word cut off, and 
 this sinner is cast away. Let not that man 
 think, let him forbear to think, of having any 
 thing at the hand of God. The Israelites 
 thought to go up to the land the day after 
 they had despised it. Agag thought the bit- 
 terness of death was past, even that day in 
 which he was hewn in pieces. Eechab and 
 Baanah his brother thought to have received 
 reward of David that day they were hanged 
 over the pool in Hebron. Let not that man 
 think that he shall receive any thing of the 
 Lord. 
 
 2. As for those that do professedly make 
 denial of the sufficiency of this most blessed 
 righteousness, the whole book is conviction to 
 them, and shall assuredly, if it comes to their 
 hands, rise up in judgment against them. 
 They have rejected the wisdom and mercy of 
 God; they have rejected the means of their 
 salvation ; they have trampled upon the blood 
 of the Son of God ; wherefore judgment wait- 
 eth for them, and fiery indignations, which 
 shall devour the adversaries. 
 
 To conclude. One word also to you that are 
 neglecters of Jesus Christ: "How shall we es- 
 cape if we neglect so great salvation ?" Here, 
 then, we may see how we ought to judge of 
 all such persons as neglect the Lord Jesus, 
 ixnder what guise, name, or notion soever they 
 be. We ought, I say, to judge of such "that 
 they are at present in a state of condemna- 
 tion" — of condemnation, "because they have 
 not believed in the only-begotten Son of God." 
 
 It is true there is no man more at ease in 
 his mind (with such ease as it is) than the man 
 that hath not closed with the Lord Jesus, but 
 is shut up in unbelief. Oh but that is the 
 man that stands convict before God, and that 
 is bound over to the giraf assize. That is the 
 man whose sins are still his own, and upon 
 whom the wrath of God abideth. For the 
 ease and peace of such, though it keep them 
 far from fear, is but like to that of the secure 
 thief that is ignorant that the constable standeth 
 at the door; the first sight of an officer makes 
 his peace to give up the ghost. Ah! how 
 many thousands that can now glory that they 
 never were troubled for sin against God — I 
 say, how many be there that God will trouble 
 worse than be troubled cursed Achan, because 
 their peace (though false and of the devil) was 
 rather chosen by them than " peace by Jesus 
 
OF JI'STIFICATIOS BY AS IMPrTKD RlOllTKOi'sytSS. 975 
 
 m 
 ... U 
 
 alt 
 
 ChrUt," than "peace with CJud by the blowl .),„ n„m 
 
 of his cross I" ^ __ , 
 
 Awake! carelens Hiniiepi, awake! and 
 from tile (l»a<l, and Chrint sthall give \nu ' 
 Content not yountelvei) either with <iin or r 
 eousncsM if you Im? dejttitute ..; T 
 but cri/, cry, oh cnj to (Jtjd for 1 
 
 condition by —fur liuht in the « ,^ 
 
 therein is the rij^hteoanne^ ».i ■ . ,^ 
 
 (Vy, thereftire, for li^Oit to mh- ihu M with lo look uSXnt thin* ova wmUMllaf 
 
 nes.s by; it i^ a rij^hteoujtnow of Chru; ., 
 
 in^i:, of God'H accepting, and that which > 'tidrr Ood halh pal am (abovw aB 
 
 can save the soul from the ntruke of eternA •i,!* 
 
 justice. j,|. 
 
 Tljere are six ihinijs that on • .,,p 
 
 the cause lie reeeivetli not the (/ ,|| 
 
 ami •<> life by him: ,^ 
 
 1. Tliey see not "their state by nature," how 1 
 jxtllutetl they are with original sin. ] bewt ii 
 
 2. .They see not the justice of G-! ' 
 nin ; they know not Him that halh n.i 
 
 geaiu"e lM?bingelh unto me, I wii ,,u 
 
 3. They cannot see the b. ^ rr- 
 Chrittt. 1 lore, is i^ 
 
 4. Unbelief being mighty in til. in !5i.\,!.r. n. ., ..i' ... ...... r^ 
 
 not venture their souls with Je> Thvjr >< If • 
 
 dare not trust to his righteousiit^-. .mo \>> in.n - . . ^jl 
 
 only; for, • f»»^ 
 
 /». Their cariia! rejwson a' 
 the won! of f:iitli, :ind 1 .i 
 grace of JesUs Christ. . «t 
 
 G. They love to liavt honour one of anotb. r ),y 
 
 they love to be commended for their own v tw 
 
 glorious righteousni's.H ; and the fo4)U v ■-*■ 
 
 that becaiLse they are commendetl of mm ' i 
 
 shall Ik." comnn-ipl'd ot" (. ' 
 
 y<tu U'lieve who Kc.k lioii 
 
 and seek not the honour , ' nt 
 
 litKl only? This la.st thi:. <j 
 
 vain-glory — b the bone of -to 
 
 l(>galist's bane; it \» the em ft 
 
 Ls the fnrmali-t's liane; yea, 'm 
 
 straii^'iT, * 
 
 b«inhi<i ;i.-" , . •• 
 
 tion that, to oii< 
 
 righteoU-oness, ).. 
 
 they have their tiiio"* of <l 
 
 b,. • - ■ ■ 
 
 «< *' 
 
 ,1,1 iuut AJlJ CuUUttUl '«• 
 
 b,- 
 
 I might »iid a ncventh < 
 
 .,( serious ,....1.1.11.0 m. ''' 
 
 ancl what -.l 
 
 it tak. .1 !• ■ . : 
 
 lesv' \<: d .f t,.i- r 
 
 rii aArr Jrao* fruin tk* prrH«o» ot iUfi i^« amflki I 
 
976 
 
 BUNYAN'S COMPLETE WORKS. 
 
 .some liundreds of years before his death : Ish- 
 ,na*-l was cast away after seventeen years of 
 aj.'.-; E^au lived tliirty or forty years after he 
 had'sold liis birth-right. Oh many, very many, 
 are in this condition; for though God be gra- 
 cious, yea, very gracious, yet he will not be 
 slighted nor abused always; there are plenty 
 of^sinners in the world— if one will not, 
 another will. Christ was soon repulsed by 
 and sent away from the country of the Gada- 
 rene.s, but on the other side of the sea "there 
 were many ready with joy to receive him." 
 Acts xiii. 4<), 47, 48. So, when the Jews con- 
 tradicted and blasphemed, "the Gentiles gladly 
 received the word." Look to it, sinner: here 
 i, life and death set before thee— life, if it 
 be not too late to receive it; but if it be it 
 U not too late for death to swallow thee up; 
 and, tell me, will it not be dreadful to be 
 carried from under the Gospel to the damned, 
 there to lie in endless torment, because thou 
 wouldst not be delivered therefrom? Will it 
 be comfort to thee to see the Saviour turn 
 judge, to see Him that wept and died for the 
 •sin of the world now ease his mind on Christ- 
 abliorring sinners by rendering to them the 
 just judgment of God? For all their abomi- 
 nable tilthiiiess, had they closed with Christ, 
 they had been shrouded from the justice of 
 the law, and should not have come into con- 
 demnation, but had been passed from death to 
 life; but they would not take shelter there, 
 they would venture to meet the justice of 
 Gtxl in its fury; wherefore now it shall 
 swallow them up for ever and ever. And let 
 me ask further, is not he a madman who, 
 being loaded with combustible matter, will 
 run headlong into the fire upon a bravado, or, 
 being guilty of felony or murder, will despe- 
 rately rur. ^limsclf into the hand of the officer, 
 as if the law, the judge, the sentence, execu- 
 tiou were but a jest or a thing to be played 
 withal ? And yet thus mad are poor, wretched, 
 
 miserable sinners, who, flying from Christ as 
 if he were a viper, they are overcome and 
 cast off for ever by "the just judgment of th» 
 law." But ah! how poorly will these be able 
 to plead the virtues of the law- to which they 
 have cleaved when God shall answer them, 
 " Whom dost thou pass in beauty ? Go down 
 and be thou laid with the uncircuracised." 
 Ezek. xxxii. 19. Go down to hell, and there be 
 laid with those that refused the grace of God. 
 Sinners, take my advice, with which I shall 
 conclude this use. Call often to remembrance 
 that thou hast a precious soul within thee, that 
 thou art in the way to thine end, ai, which tliy 
 precious soul will be in special concerned, it 
 being then time to delay no longer, the time 
 of reward being come. I say again, bring thy 
 end home ; put thyself in thy thoughts into 
 the last day thou must live in the world, seri- 
 ously arguing thus : How if this day were my 
 last ! How if I never see the sun rise more I 
 How if the first voice that rings to-morrow 
 morning in my heavy ears be, " Arise, ye dead, 
 and come to judgment?" or. How if the next 
 sight I see with mine eyes be the Loi'd in the 
 clouds, with all his angels raining floods of fire 
 and brimstone upon the world? Am I in a 
 case to be thus near mine end — to hear this 
 trium2)h of God, or to see this great appearance 
 of this great God and the Lord Jesus Christ ? 
 Will my profession or the faith I think I have 
 carrj' me through all the trials of God's tri- 
 bunal? Cannot his eyes, which are as a flame 
 of fire, see in my words, thoughts, and actions 
 enough to make me culpable of the wrath of 
 God? Oh how serious should sinners be in 
 this work of remembering things to come, of 
 laying to their heart the greatness and terror 
 of that notable day of God Almighty, and in 
 examining themselves how it is like to go with 
 their souls when they shall stand before the 
 Judge indeed? To this end, God make this 
 word effectual! Amen. 
 
POETICAL PIHCKS of MU. JiHIN lU WAN, 
 
EBAl, AND CKIMZI.M; 
 
 OB. 
 
 iiii: r.i.ixsiNi; and tiik crusK: 
 
 BEIXO A SHORT EXHORTATION TO 8INNRR6. BV TUB MKRCT AXO 8KVERITT OF wUBl 
 
 FROM MOUNT GKUIZIM. 
 
 RksIDKs what I suiid of the four last things, 
 Aiid of the woul iiiul wuo that fr«>in them 
 
 springs, 
 An aflt-r-wortl still runneth in niy mind, 
 *Wliii-li I shall lure expiwo unto that wind, 
 That nuiy it blow into that very hand 
 That needs it. Alst), that it nuiy be scann'd 
 With preat soberness* shall bo n»y pmy'r 
 As well a-H diligence and godly aire 
 Bo to present it unto public view 
 That only truth and j>eace may thence cnnuc. 
 
 My talk .nhall lie of that ania/in;; lovo 
 Of God we read of; which, that it m»y proro 
 By it<j engaging arguments to »avo 
 Thee, I »hall lay out that |Mjor help I have 
 Thee to entice, that tliou wouhlsl dearly fall 
 In love with thy Halvation, and with all 
 That doth tluTi'tM e. .ncur, that thou muyitt b« 
 Aa bloHseil a.H the hU i^.-d <*«in muke thee; 
 Not only here, but in t •.<», 
 
 In blisa which I pray » > . home. 
 
 Hut, firMt, I would advise theo to bethink 
 Thyself how sin hath laid theo at tlic brink 
 Of hell, where thou art lulle<l fa*t a«le«p 
 In Satan's arms, who aNo \\ " ' ' • p 
 As senseless and secure as i 
 Leiit thou ahouldst wako and »c<'t and run 
 
 away 
 Unto that Jesus whom the 1 
 Into the world for this cauv .. . . 
 That such a.s thou from such a tl> 
 Mi-' ' • • 
 
 And s<> • 
 
 Come. 1< ■ «f . 
 
 Be willing all my r to hear. 
 
 Tis for tly life; .>; .. .: frfu*** ; 
 
 Woe uotr tbcm gnoU coonael do abtMr. 
 
 Tliou art at jt.-m i»t In lliat xrrv c. 
 Which nr 
 Thou a;. .,- 
 
 On broken boii- 
 Aro ' 
 Wl, 
 My I 
 Turn 
 
 Into the jaws ol tt: 
 Of those whom JU"' 
 Thou art like him 
 Up..r. •••■', 
 Wl, 
 
 '*« A«rQt 
 
 A II' I 
 
 W....: 
 Nor yet ' 
 Am' 
 Oh • 
 That tiiv^u luigiiUt M« til i:.v!i I doxc mj 
 
 thou, 
 As half berrA of wiu, would- !!«« 
 
 Shall I eKSpo? Lonl, !• «>:!> 
 
 •peed! 
 Rfseh dovn th/ luutd fVutn um i> I 
 
 oc«<i 
 
 
 c in oar I: 
 
 
 at (kd's 
 
980 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Sucli thunderclaps as these : " Depart from me" 
 Into hell-fire, you that the wicked be, 
 Prepared for the devil, and for those 
 That with him and his angels rather chose 
 To live in filthy sin and wickedness, 
 Whose fruit is everlasting bitterness. 
 
 We both are yet on this side of the grave. 
 We also Gospel-privileges have— 
 The word and time to pray : God give us hearts 
 That, like the wise man, we may act our parts 
 To get the pearl of price ; then we shall be 
 Like godly Mary, Peter, Paul ; and we, 
 Like Jacob too, the blessing shall obtain 
 While Esau rides a hunting for the gain 
 Of worldly pelf, which will him not avail 
 When death or judgment shall him sore assail. 
 
 If guilt of sin still lieth at our door, 
 Us to discourage, let us set before 
 Our eyes a bleeding Jesus, who did die 
 The death ; and let's believe the reason why 
 He did it was, that we might ever be 
 From death, and sin, and hell, and wrath set free. 
 Yea, let's remember for that very end 
 It was his blessed Father did him send. 
 That he the law of God might here fulfil, 
 That so the mystery of his blessed will 
 Might be revealed in the blessedness 
 Of those that fly to Christ for righteousness. 
 
 Now let us argue with ourselves, then, thus: 
 That Jesus Christ our Lord came to save us. 
 By bearing of our sins upon his back. 
 By hanging ou a cross as on a rack. 
 While justice cut him off on eveiy side. 
 While smiles divine themselves from him did 
 
 hide. 
 While earth did quake, and rocks in pieces rent. 
 And, while the sun as veiled, did lament 
 To see the innocent and harmless die 
 So sore a death, so full of misery. 
 
 Blood was his sweat too in his agony 
 That we may live in joyful ecstacy; 
 He apprehended was and led away. 
 That grace to usward never might decay — 
 With swords and bills, and outrage in the night. 
 That to the peace of heaven we might have 
 
 right. 
 Condemn'd he was between two thieves to die. 
 That we might ever in his bosom lie ; 
 His head was crown'd with thorns, that we 
 
 might be 
 Crowned with glory and felicity ; 
 He hanged was upon a cursed tree, 
 Thnt we delivered from death might be ; 
 His Father from him hides his smiles and face. 
 That we might have them in the heav'nly 
 place. 
 
 He cried, " My God, why hast thou forsaken 
 
 me?" 
 That we forsaken of him might not be ; 
 Into his side was thrust a bloody spear. 
 That we the sting oi death might never fear , 
 He went into the grave after all this, 
 That we might up to heav'n go and have bliss 
 Yea, rise again he did out of the earth. 
 And shook off from him all the chains of death. 
 Then at his chariot wheels he captive led 
 His foes, and trod upon the serpent's head, 
 Riding in triumph to his Father's throne, 
 There to possess his kingdom as his own. 
 What say'stthou? Wilt not yet unto him come? 
 His arms are open, in bis heart is room 
 To lay thee. Be not then discouraged. 
 Although, thy sins be many, great and red. 
 
 For us God made him perfect righteousness, 
 That he his love might to the height express, 
 And us present complete before the throne. 
 Sanctification, too, of his own. 
 He hath prepared, in which we do stand, 
 Complete in holiness at his right hand. 
 Now this sanctification is not 
 That holiness which is in us, but that 
 Which in the person of this Jesus is, 
 And can inherently be only his ; 
 But it is imputed to us for our good 
 As his active righteousness and blood ; 
 Which is the cause, though we infirm are found, 
 That mercy and forgiveness doth abound 
 To usward, and that why we are not spent 
 And empty, and away rebuked sent. 
 Because that all we do imperfect is. 
 Bless God, then, for this holiness of his, 
 And learn to look by faith ou that alone. 
 AVhen thou seest thou hast nothing of thy own , 
 Yea, when thy heart most willing is to do 
 What God by his good word doth call thee to. 
 And when thou findest most holiness w^ithin, 
 And greatest power over every sin. 
 Yet then to Jesus look, and thou shalt see 
 In him sanctification for thee 
 Far more complete than all that thou canst find 
 In the most upright heart and willing mind 
 That ever man or angels did possess " 
 When most fill'd with inherent righteous- 
 ness. 
 Besides, if thou forgettest here to live. 
 And Satan get thee once into his sieve. 
 He will so hide thy wheat and show thy bran 
 That thou wilt quickly cry, I am undone. 
 
 Alas ! thy godliest attainments here, 
 Tho' like the fairest blossoms they appear, 
 How quickly will they lower and decay, 
 And be as if they all were fled away, 
 
r.ti.ll. AM> UKniZtM. 
 
 at 
 
 When once the ea."«t wimls (.f t» ! . 
 Upon thee with their dry ami 1.; 
 
 If thou he wise, considi-r whul 1 »u>, 
 And look for all in Christ, where nu di-cay 
 Is like to he ; then, tliDUjjh thy prfs«*nt fumu 
 Be much in i^i and down, yet he the *m\u' 
 Ahideth, yea, and .ttill at Ood'a right han«l 
 As thy must ported holincKH will Ktnnd. 
 Yea, this will till thy mouth with unrunuiit 
 A},'iinst the temptor, wlu-n he *!> 
 Ik-fore thee nil thy \v.v»k!i>— ». «• 
 From thee • 
 Under the 1 1 
 
 Which never yivlde«l Chriittiun nmu relief. 
 Nor help thyself thou muyi-stt ugaimtl i.i^i 
 thus, 
 
 Satan, though my heart indeeUhe worue 
 Than 'twius a while ago, yet 1 perceive 
 Thou shall me not of happiiies^s hereavo; 
 Nor yet of holiness, for hy the word 
 
 1 find that Jchus Christ, our hlerwcU Lord, 
 Is made sunctiftcution for me 
 
 In his i>wn pcnM)n, where all grace* b« 
 As water in the fountain, and that I 
 By means of that have yet a sanctity 
 Both personal and perfect every way; 
 And that is (Mirist himself, as Taul doth My. 
 Now, tho' my crazy pitcher oft doth leak, 
 By means of which njy gracea* are so weak 
 And so much spent that one I cannot find 
 Ahle to stay or help my feehle miml ; 
 Yet then I hnik to Ji-sa-*, and see all 
 In him that wanting is in me, and shall 
 Again take courage, and helieve he will 
 Present me upright in hi-H person, tilt 
 He hunihle me for all my foolishnuM, 
 And then again fill me with holiness. 
 Now, if thou lovi*st inward sanctity, 
 A« all the saints do ino-t iifif.'iv'n»«lly, 
 Then add t.. wh.u I li 
 Faith in the pri.mi-'e, ■. 1 
 
 To urge it often at the titrono ol . 
 And to expect it in itA time and p...- ■ , 
 Then He titut true b and that cannot lie 
 Will give it unto thee, that thou thereby 
 Muycst aervo with faith, with fear, in truth 
 
 and love 
 That Ooil did at the first thy spirit more 
 To ask it to his praiito, that he might b« 
 Thy Qod, and that he i: • •»•' ' ••ht in the*. 
 If I should here |>«rti< 
 
 Met- 
 
 Th> 
 
 How^ til 
 That 1..% 
 But oh I cannot full/ it cxprew: 
 
 Th. 
 
 In 
 
 981 
 
 • »-''-*I, 
 
 — — i. 
 
 it may 
 
 ■ s 
 
 WhiclihrvakelhSa; 
 And mUeth u 
 
 Tliut setit th>- 
 
 1 iio pro: 
 
 Wouldnt : „ 
 
 That i« ao much tu hpa\ 
 
 Tha- ■ ' ■■ " 
 
 C«!r 
 
 Til. 
 
 Hut 
 
 That mi: 
 
 Than he ■ , 
 
 That blnacd mind tliat 
 When it 
 There to 
 
 An 
 
 rill 
 
 iOfuM 
 
 ad 
 
 .leni 
 
 > ff«« 
 
 :<-0 b* 
 
 A; • 
 Ani 
 Or cauM> {Mjor 
 
 T...'..-:>M.^ -• 
 
 ^•a 
 
 1 uxxuc 
 
 xhaX (ktttb Mad 
 
982 
 
 BUNYAN'S COMPLETE WORKS. 
 
 That sin would soon have brought thee to, if he 
 
 Had not imputed righteousness to thee. 
 
 " T will love them," saith God, "and not depart 
 
 From them, but put my fear within their heart. 
 
 That I to them may always lovely be, 
 
 And that they never may depart from me." 
 
 Tiie next word that I would unto thee say 
 Is how thou mayst attain without delay 
 Tlu'-e blessed graces and that holiness 
 Thou dost with so much godly zeal express ; 
 Tliy love to and thy longing to enjoy, 
 That sins and weakness might thee less annoy. 
 Know, then, as I have hinted theretofore, 
 And shall now speak unto a little more. 
 All graces in the person of the Son 
 Are by the Father hid, and therefore none 
 Can them obtain but they who with him close; 
 All others graceless are but only those; 
 For of his fulness 'tis that we receive, 
 And grace for grace; let no man then deceive 
 Himself or others by a feigned show 
 Of holiness, if Jesus they eschew. 
 When he ascended to his Father, then 
 It waa that he received gifts for men. 
 Faith, hope, and love, true zeal, an upright 
 
 heart, 
 liight liumbleness of mind, and every part 
 Of what the word of God counts holiness, 
 God then laid up in him, that we redress 
 And help might have who do unto him fly 
 For righteousness and Gospel sanctity. 
 
 Now if thou wouldst inherit righteousness. 
 And so sanctificatiou possess 
 In body, soul and spirit, then thou must 
 To Jesus fly as one ungodly first ; 
 And so by him crave pardon for thy sin 
 Which thou hast loved and hast lived in; 
 For this cannot at all forgiven be 
 For any righteousness that is in thee. 
 
 Then righteousness imputed thou must have, 
 riiee from that guilt and punishment to save 
 Thou licst under :ls a sinful man. 
 Throughout polluted, and that never can 
 Hy any other means acquitted be, 
 Or ever have true holiness in thee. 
 The reason is, because all graces are 
 Only in Christ, and be infused where 
 Or into those whom he doth justify 
 J5y what himself hath done, that he thereby 
 Might be the whole of all that happiness 
 Tlie sinner shall enjoy here and possess: 
 Desides, if holiness should first be found 
 In those whom God doth pardon, then the 
 
 ground 
 Why we forgiven are would seem to be. 
 He first found holiness in thee and me. 
 
 But this the Holy Scriptures will refute, 
 And prove that righteousness he doth impute 
 W^ithout respect to goodness first in man ; 
 For, to speak truth indeed, no goodness can 
 Be found in those that underneath the law 
 Do stand ; for if God goodness in them saw, 
 Why doth he once and twice say, " There is 
 
 none 
 That righteous be, no, not so much as one :" 
 None understandeth, none seek afver God, 
 His ways they have not known, but have abode 
 In wickedness : unprofitable they 
 Must needs appear to be, then, every way; 
 Their throats an open sepulchre also. 
 Their mouths are full of filthy cursings too, 
 And bitterness ; yea, underneath their lips 
 The asp has poison. Oh how many slips 
 And falls in sin must such poor people have ! 
 Now w^here's the holiness that should 'em sare, 
 Or as a preparation go before. 
 To move God to do for them less or more ? 
 No, grace must on thee righteousness bestow, 
 Or else sin will for ever thee undo. 
 Sweet Paul this doctrine also doth express 
 W^here he saith, " Some may have righteous- 
 ness, 
 Tho' works they have not ;" and it thus may 
 
 stand : 
 Grace by the promise gives what the command 
 Requireth us to do, and so are we 
 Quitted by doings and by grace made free. 
 
 The word of faith unto me pardon brings, 
 Shows me the ground and reason whence it 
 
 springs — 
 To wit, free grace, which moved God to give 
 His Son to die and bleed that I might live. 
 This word doth also loudly preach to me, 
 Though I a miserable sinner be. 
 Yet in this Son of God I stand complete. 
 Whose righteousness is without all deceit ; 
 'Tis that which God himself delighteth in, 
 And that by which all his have saved been. 
 
 When I do this begin to apprehend, 
 My heart, my soul, and mind begin to bend 
 To God-ward, and sincerely for to love 
 His Son, his ways, his people, and to move 
 W^ith brokenness of spirit after Him 
 Who broken was and killed for my sin. 
 Now is mine heart grown holy, now it cleaves 
 To Jesus Christ my Lord, and now it leaves 
 Those ways that wicked be ; it mourns because 
 It can conform no more unto the laws 
 Of God, who loved me when I was vile. 
 And of sweet Jesus, who did reconcile 
 Me unto his justice by his precious blood, 
 When no way else was left to do me good. 
 
r.u 
 
 I/. .X.^lt 
 
 If you would know h.jw liu-* cnn ..j.-mtc 
 Thus on the soul, I xhall to you n-Iate 
 A little farther what n»y »«juI hath sctn 
 Since I have with the Lord aciiuainteil bot-n. 
 
 The word of grace, when it duth ri^^htly wize 
 The spirit of a man, and «o at cjlhc 
 Doth set the soul, the Spirit of the Lord 
 U(»th then with niijcht accompany tho word, 
 In which it sets forth C'liri?tt a-* crucified. 
 And by that means the Father i-aiified 
 With such a wretch as thou, and by thi.-* night 
 Thy Kuilt i-'* in the fir^tt place put to flij-ht. 
 For thus the Spirit doth exiKwtuFuto: 
 Heboid how God doU» now communicmto 
 (By changing of the |)orson) grace t» theo, 
 A sinner, but to (.'hrist great misery, 
 Tho' he the Just One was, and so could not 
 Deserve the punishment: behold then what 
 The love of (Jod is! how 'tis nianifi-st, 
 And where the reason lii-s that thou art blest. 
 This doctrine being spoken to tho heart, 
 Wliich also is made yield to every part 
 Thereof, it doth the same with sweotnesii fill. 
 And so doth sins and wickednesses kill ; 
 For when the love of God is thus revealed, 
 And thy poor drooj)ing spirit thereby sealed, 
 And when thy heart, as dry ground, drinks 
 
 this in 
 Unto the rootjj thereof, which nourish sin, 
 It smites them aa the worm did Jonah's 
 
 gourd, 
 And makes them dwindle of their own accord, 
 And die away ; instead of which there springs 
 Up life and love, and other holy things. 
 Ik-sidc^, the Uoly Spirit now is come, 
 And takes possession of thee as its home; 
 ISy which a war maintained always is 
 Against the old man and the deeds of his. 
 
 When Gml at first upon Mount Sinai s]iuke 
 He made his very servant M<M(es quake; 
 Hut when he heard the law the second tim 
 His heart wa^t comforted, his face did thin 
 What was the reason of this diflcrcnco, 
 Seeing no cii:iiii;e was in the ordinance? 
 Allljo' a cli -u-r when 
 
 The sccontl i ■ men, 
 
 At first 'twas given in seventy, 
 In thunder, blackness, durkncM, temfx •<( lii^li : 
 In fiery flame* it was delivered. 
 This struck both Mo««» and tho hnntt 11.^1 .. 
 Hut Mo!»«i, when he went into the in.«uiil 
 The second ' 
 No fear, nor 
 Do wo in all the 1 
 But rather in hU , 
 And look'd upon himself m gmtly blest. 
 
 GERIZIM. 
 
 J 
 
 Tu atay himself upon ; 
 
 His Terr - • • » 
 
 Tlien 
 
 ir . 
 
 li. 
 
 MS 
 
 I und. 
 
 wonk^ 
 
 w*. it 
 
 ■■.rjr 
 
 •»t 
 
 The way of ; 
 I would not u. . 
 By what I say, tha' 
 In •' 
 Ar 
 
 Tl.. 
 
 Y. 
 
 To pray, to r 
 
 From being - ., , , ... 
 
 In watching, sidf-dvnial, an i 
 To servo him all t! 
 Indeed I have en'i 
 
 I'.i 
 
 Witiiuuiwlii ,« 
 
 Thee with tli- ^ _ ^. .. ... jic 
 
 That Christ embrace, and holy lives do cb 
 To lire where all othrn gn astray. 
 And shall in time to come be cast avsj 
 
 FROM MOUNT KIIAL. 
 
 Ti- 
 
 N. V 
 
 Ai. 
 
 trail*- 
 
 Till- Ir.utt ofiiiv Oinirr.indtiii t>'.* ir.-rr nr IcHL* 
 
 And to dost build thy hope far life amlas 
 
984 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Still he the same ahideth, and will be 
 The same— the same for ever unto thee. 
 
 As God is true unto his promise, so 
 Unto his threatening he is faithful too : 
 Cease to be God he must, if he should break 
 One tittle that his blessed mouth did speak. 
 
 Now, then, none can be saved but the men 
 With whom the Godhead is contented when 
 It them beholfls with the severest eye 
 Of justice, holiness, and yet can spy 
 No fault or blemish iu them ; these be they 
 That nuist be saved, as the Scriptures say. 
 
 If this be true, as 'tis assuredly, 
 Woe be to them that wicked live and die ! 
 
 Alas ! our God is a consuming fire ; 
 So is his law, by which he doth require 
 That thou submit to him, and ever be 
 III that pure justice found that can save thee. 
 
 What I have said Avill yet evinced be, 
 And manifest abundantly to thee. 
 If what I have already spoken to 
 Be joined with these lines that do ensue. 
 Justice discovers its antipathy 
 Against profaneness and malignity, 
 Not only by the law it gave to men, 
 And *.hreat€nings thereunto annexed then. 
 But imusmuch as long before that day 
 He did prepare for such as go astray 
 That dreadful, that so much amazing place, 
 Hell, with its torments, for those men that grace 
 And holiness of life slight and disdain, 
 There to bemoan themselves with hellish pain. 
 
 This place also, the pains so dismal be, 
 Both as to name and nature, that in me 
 It is not to express the damning weights, 
 The hellish torture, and the fearful plights 
 Thereof; for as intolerable they 
 Must needs be found by those that disobey 
 The Lord, so can no word or thought express 
 Unto the full the height of that distress — 
 Such miserable caitifis that shall there 
 Rebukes of vengeance for transgressions bear. 
 
 Indeed the Holy Scriptures do make use 
 Of many metaphors that do conduce 
 ^luch to the symbolizing of the place 
 Unto our apprehension ; but the case. 
 The sad, the woeful case of those that lie 
 As racked there in endless misery 
 By all similitudes no mortals may 
 Set forth iu its own nature ; for I say 
 Similitudes arc but a shade and show 
 Of those or that they signify to you. 
 The fire that doth within thy oven burn. 
 The prison where poor people sit and mourn. 
 Chains, racks and darkness, and such others, be 
 As paintings on the wall, to let thee see 
 
 By words and figures the extremity 
 
 Of such as shall within these burnings lie. 
 
 But certainly, if wickedness and sin 
 Had only foolish toys and trifles been, 
 And if God had not greatly hated it, 
 Yea, could he any ways thereof admit 
 And let it pass, he would not thus have done. 
 He doth not use to punish any one 
 With any place or punishment that is 
 Above or sharper than the sin of his 
 Hath merited, and justice seeth due ; 
 Read sin, then, by the death that doth ensue. 
 
 Most men do judge of sin, not by the fruita 
 It bears and bringeth forth, but as it suits 
 Their carnal and deluded hearts, that be 
 With sensual pleasures eaten up ; but he 
 That now so judgeth shall shortly perceive 
 That God will judge thereof himself, and leave 
 Such men no longer to their carnal lusts, 
 To judge of wickedness, and of the just 
 And righteous punishments that doth of right 
 Belong thereto ; and will too, in despite 
 Of all their carnal reason, justify 
 Himself in their eternal misery. 
 Then hell will be no fancy ; neither will 
 Men's sin be pleasant to them, but so ill 
 And bitter, yea, so bitter that none can 
 Fully express the same, or ever stand 
 Under the burden that will on them lay 
 When they from life and bliss are sent away. 
 When I have thought how often God doth speak 
 Of their destruction who his law do break, 
 And when the nature of the punishment 
 I find so dreadful, and that Prod's intent. 
 Yea, resolution is, it to inflict 
 On every sinner that shall stand convict, 
 I have amazed been yet to behold 
 And see poor sinners yet with sin so bold, 
 That like the horse that to the battle runs 
 Without all fear, and that no danger shuns 
 Till down he falls. resolute attempts I 
 sad, amazing, damnable events 
 The end of such proceeding needs must be I 
 From which, O Lord, save and deliver me I 
 But if thou think that God thy noble race 
 Will more respect than into such a place 
 To put thee, hold, tho' thou his offspring be, 
 And art so lovely, yet sin hath made thee 
 Another kind of creature than when thou 
 Didst from his fingers drop, and therefore new 
 Thy first creation stands thee in no stead ; 
 Thou hast transgressed, and in every deed 
 Set God against thee, who is infinite,* 
 And that for certain never will forget 
 Thy sins, nor favour thee if thou shalt die 
 A graceless man ; this is thy misery. 
 
eual ami uhi:t/.tM. 
 
 986 
 
 When angels sinneU, tit-. -ico 
 
 Than thou, and also put in h 
 Yet them lie spared not, but i 
 
 From heaven to hell, whore u.- .:id 
 
 In everlasting chainn, and no relcaM 
 Shall ever have, but wruth, that aball iDcresM 
 Upon them, to their everlutiiig woe. 
 As for the state they were exalted to, 
 That will by no uu-ant mitiirato their fear, 
 But aggravate their htll r.. ; 
 
 For he that higlu-Hl ntau . i.ill. 
 
 His danger nee.N inu^t be tiie great'«l of all. 
 Now if Ciod notable angeU di<I not npare 
 Because they did transgrcm, will ho forbear 
 Poor dust and itshe;*? Will ho sulfer them 
 To break his law and sin, and not condemn 
 Them for so doing? Let mi man decoivo 
 Himself or others; they that do bereave 
 Themselves by sin of happiius-* thall bo 
 Cut off by justice, ami have mi-.ery. 
 
 Witness his great severity upon 
 The world that Hr^t was planted, wherein nono 
 But only eight the Deluge did encapo ; 
 All others of that vengeance did partake. 
 The reason was, that world ungodly stood 
 Before him, therefore he did send the dood. 
 
 v.- ■ ■ ,.rd 
 
 W itu cvutd ttu luugcr immt Uieni and thviM 
 
 ways, 
 Thrrrfore into •. 
 Wer. .1 ' - 
 Wha 
 
 V. 
 
 \S 
 
 Now . A.;., 
 
 That 
 
 And 5, 
 
 And 
 
 At holiucwi or 
 
 Anil long it wi 
 
 An<l judgment ; 
 
 To .Sxlom and it-.... ■.,... 
 
 U|)on »uch ainnrn l»e, Ui.. « 
 
 That G.kI ! ■ 
 
 Of such li- 
 
 Although lii«y ui>* aI juii^mrut luaj <itnU* 
 
(INK rillMi IS NKKDl I I.; 
 
 SERiors Mi:i»irAri(»Ns i ton the fouu last tiiinc 
 AM) ji:ik;mi:nt. heaven and hell 
 
 DflAlH 
 
 AN INTRODUCTION TO THK KN3UINO 
 niSCOUlli^K. 
 
 1. These liiu's I ut tlii-* tinu- jT.-toni 
 
 To all that will tliom lu-oil, 
 Wherein I show to what intent 
 G«kI jwiith, Convert with speed; 
 
 2. For these four things come on apace, 
 
 Which we wouhl know lull well — 
 Both death and ju*Ii;nu-nt, and, in place 
 Next to them, heaven and hell. 
 
 3. For doubtle*H man was never born 
 
 For thi.s life and no more; 
 No, in the re?«urrecti<»n-morn 
 They must have weal or woe. 
 
 4. Can any think that Gml should take 
 
 That pains to form a man 
 So like himself, only to make 
 Him here a moment stand? 
 
 Or that ho should make much ado, 
 
 Ry justice and by jfr«co. 
 By propli' 
 
 That u. 
 
 6. Of that the pmrnln* he hath made. 
 
 Also the t!u 
 Should in n ni 
 Oh no ; thb \* a cheat. 
 
 7. Bc«idc«, who in so ; 
 
 To think U»»l CI.;. 
 From glory to be ntado • curw, 
 And that in •inncn' room, 
 
 8. If n 
 
 W 
 
 But 
 
 Ai. 
 
 le*, 
 
 :...il 
 
 9. Ajmin. «hnM HnA. whn i. thf truU^ 
 
 A;. 
 
 .' VltUlll 
 
 To uy, liut who on toll 
 
 10. Shall He that keepa hU promUv sar* 
 
 In t 
 
 Yet I.; 
 
 In watU'rs great al ui ail • 
 
 11. Oh let all : Ut 
 
 That pu:.^ 
 That Mich, Meu uiil<> luuiglU 
 
 When they b»' •.■ k ahi di». 
 
 12. \ 
 
 13. Let all therefon* •»"•• '-^' •"* 1'»«- 
 Apply them t 
 Y ' . ri> ttciintra 
 
 U. Min.l. thirrfnrr. what I !ri-s« •>« h^tf^ 
 Y. 
 
 Tuii , - 
 
 Dtacoorw of b««veo and hrlL 
 
 .1 1 \VU. 
 
 1. Dratii \' A 
 T» 
 
 llffr 
 
 Til. 
 
 .•. ul. 
 
 •»-* <in(b rami 
 
988 
 
 BUNYAN'S COMPLETE WORKS. 
 
 2. No king so great, nor prince so strong, 
 
 But death can make to yield. 
 
 Yea, bind and lay them all along, 
 
 And make them quit the field. 
 
 3. Where are the victors of the world. 
 
 With all their men of might? 
 Those that together kingdoms hurl'd 
 By death are put to flight. 
 
 4. How feeble is the strongest hand 
 
 When death begins to gripe ! 
 The giant now leaves off to stand. 
 Much less withstand and fight. 
 
 5. The man that hath a lion's face 
 
 Must here give place and bend ; 
 / Yea, tho' his bones were bars of brass, 
 v. 'Tis vain here to contend. 
 
 6. Submit he.must to feeble ones. 
 
 To worms, who will enclose 
 His skin and flesh, sinews and bones, 
 And will thereof dispose 
 
 7. Among themselves, as merchants do 
 
 The prizes they have got. 
 Or as the soldiers give unto 
 Each man the share and lot 
 
 H. Which they by dint of sword have won 
 From their most daring foe. 
 While he lies by as still as stone, 
 Not knowing what they do. 
 
 9. Beauty, death turns to rottenness, 
 And youth to wrinkled face; 
 The witty he brings to distress, 
 And wantons to disgrace. 
 
 10. The wild he tames, and spoils the mirth 
 
 Of all that wanton are ; 
 He takes the worldling from his worth, 
 And poor man from his care. 
 
 11. Death fiivours none; he lays at all 
 
 Of all sorts and degree ; 
 Both old and young, both great and small, 
 Eich, poor, and bond, and free. 
 
 12. No fawning words will flatter him. 
 
 Nor threatenings make him start; 
 He favours none for worth or kin ; 
 All must taste of his dart. 
 
 18. What shall I say? The graves declare 
 Tliat death shall conquer all; 
 There lie the skulls, dust, bones, and there 
 The mighty daily fall. 
 
 14. Death puts on things another face 
 
 Than we in healtli do see ; 
 Sin, Satan, hell, death, life and grace 
 Now great and weighty be. 
 
 15. Yea, now the sick man's eye is set 
 
 Upon a world to come ; 
 He also knows too, without let. 
 That there must be his home, 
 
 16. Either in joy, in bliss, and light, 
 
 Or sorrow, woe, and grief; 
 Either with Christ and saints in white, 
 Or fiends without relief. 
 
 17. But oh the sad estate that then 
 
 They will be in that die 
 Both void of grace and life ! Poor men . 
 How will they fear and cry I 
 
 18. Ha ! live I may not, though I would 
 
 For life give more than all ; 
 And die I dare not, though I should 
 The world gain by my fall. 
 
 19. No, here he must no longer stay, 
 
 He feels his life run out ; 
 His night is come, also the day 
 That makes him fear and doubt, 
 
 20. Death doth already strike his heart 
 
 With his most fearful sting 
 Of guilt, which makes his conscience start 
 And quake at every thing. 
 
 21. For only he that God doth fear 
 
 Will now be counted wise ; 
 Yea, he that feareth him while here, 
 He only wins the prize, 
 
 22. 'Tis he that shall by angels be 
 
 Attended to that bliss 
 That angels have ; for he, oh he, 
 Of glory shall not miss. 
 
 23. Those weapons and those instruments 
 
 Of death that others fright. 
 Those dreadful fears and discontents 
 That bring on some that night 
 
 24. That never more shall have a day, 
 
 Bring this man to that rest 
 Which none can win but only they 
 Whom God hath call'd and blest 
 
 25. With the first fruits of saving grace, 
 
 With faith, hope, love, and fear 
 Him to offend; this man his face 
 In visions high and clear 
 
SERIOUS MKDITATIoyS IPOS THE FOUR LAST TliJXGS. 
 
 989 
 
 26. Shall in that light which no eye can 
 Approach unto — bt-huld 
 The rays and boaiii.H of glorj", ami 
 Fiud there hist name euroll'd 
 
 ?7. Among til' Mr* of light 
 
 That C'ii -ii faxt 
 
 In his right hand, with all hi« might, 
 Until that dangi>r'« post 
 
 2S That shaken the w«)rld, and mnet have dropl 
 Into grief and diittn>M. 
 Oh blcs.sfd then \n he that'* wrapt 
 In Cliri't hi* righleoUHne»»H. 
 
 2V. This id the man death cannot kill, 
 For he hath put on arms; 
 Him sin or tNttnn hath not i«kitl 
 To hurt with all their charniH. 
 
 SO. An helmet on \m head doth stand ; 
 A breiLHtphito on his heart : 
 A shield also is in hii» hand 
 That turneth every dart. 
 
 31. Truth girds him r«>und the reins, also 
 His sword i^ on his thigh ; 
 His feel on shoes of peace do go 
 The ways of purity. 
 
 82. His heart, it proaneth to the Lord, 
 
 Who hears hiin at his call, 
 And doth him help and streiiirth iiiTunl. 
 Wherewith he conqucw all. 
 
 83. Thus fortifie<l, he keeps the field, 
 
 While death is gone and flc«l ; 
 
 And then lies ilown U|M)n his shield 
 
 Till Christ doth raiiM the dead. 
 
 4. The Judge we find in God's rrcord 
 r he 
 !•' ■ u made Lord 
 
 And Judge ot ail thai be. 
 
 5. >\ 
 
 > thall com* 
 
 And unto them - 
 
 lut doom. 
 
 Whether they •lau.i 
 
 •.r i»U. 
 
 6. itehold ye now t'- ■• - 
 
 
 
 And Rtale tha-. 
 
 
 Thi* 1 
 
 - .•; 
 
 Wl. 
 
 
 7. H« c«>me« with H'^mI m* witho m* •nnw. 
 Wit ^ "^ 
 
 Inju«'. 
 
 Most glortoun in ati : r 
 
 8. His U 
 
 Hin 
 
 His pt 
 
 •y ; 
 i; 
 It and bigk: 
 
 The M<>ri<i hii iki-^ ai iu» word. 
 
 9. Hccoi 
 Wl- 
 
 10. The tnimp of f}<v| w>vtn4* In th^ air, 
 Th. 
 The In... 
 Who made nd biif 
 
 11. Thu« ? 
 Hell 
 
 \ 
 
 Aiid «her» 
 unl ntlit ocry oD«. 
 
 OF JUIKJMENT. 
 
 1. As 'tis appointi^d men should die. 
 
 So juilgm- lit is the next 
 That me.- «urc<lly; 
 
 For so - . 
 
 2. Wherefore of jiidi'ni'»nt I nhall now 
 
 Inform you • 
 That yoa may i*. and how 
 
 Twill b« with men that day. 
 
 9. Til is world, it hath a time to «tand ; 
 
 Which •'• ■• -nded. then 
 
 Will isiiu. -.ulof hand 
 
 Upon all iHTt-i v'l men. 
 
 1.1. TluM 1- Iru- «a'. . tt.r \. 
 
 by him 
 
 .V» dr. nr* 
 
 14. or all that man balk doo* or Mid. 
 
 re afraid 
 
 k*tk Ut cw«iM uiW. 
 
 15. r 
 
990 
 
 BUNTAN'S COMPLETE WORKS 
 
 16. Within whose breast a witness then 
 
 Will certainly arise 
 That to each charge will say, Amen, 
 While they seek and devise 
 
 17. To shun the sentence which the Lord 
 
 Against them then will read 
 Out of the book of God's record, 
 With majesty and dread. 
 
 18. But every heart shall opened be 
 
 Before this Judge most high ; 
 Yea, every thought to judgment he 
 Will bring assuredly. 
 
 19. And every word and action too 
 
 He there will manifest; 
 Yea, all that ever thou didst do 
 Or keep within thy breast 
 
 20. Shall then be seen and laid before 
 
 The world, that then will stand 
 To see thy Judge ope every sore, 
 And all thy evils scann'd, 
 
 21. Weighing each sin and wickedness 
 
 With so much equity, 
 Proportioning of thy distress • 
 
 And woeful misery; 
 
 22. With so much justice doing right 
 
 That thou thyself shalt say, 
 My sins have brought me to this plight; 
 I threw myself away. 
 
 28. Into the gulf my sins have brought 
 Me justly to possess, 
 For which I blame not Christ; I wrought 
 It out by wickedness. 
 
 24. But oh how willingly would these 
 That thus in judgment be, 
 If that they might have help or ease, 
 Unto the mountains flee ! 
 
 26. They would rejoice, if that they might 
 
 But underneath them creep, 
 To hide them from revenging right, 
 For fear of which they weep, 
 
 26 No mask nor vizor here can hide 
 The heart that rotten is; 
 All cloaks now must be laid aside, 
 No sinner must have bliss. 
 
 27. The tree of life this paradise 
 
 Doth always beautify, 
 'Cause of our health t is the rise 
 And perpetuity. 
 
 28. Here stands the golden throne of grace, 
 
 From out of which do run 
 Those crystal streams that make this place 
 Far brighter than the sun. 
 
 29. Here stands Mount Zion with her King, 
 
 Jerusalem above, 
 That holy and delightful thing. 
 So beautified with love. 
 
 30. That as a mother succours those 
 
 Which of her body be, ' 
 
 So she far more all such as close 
 In with her Lord; and she 
 
 31. Her grace, her everlasting doors, 
 
 Will open wide unto 
 Them all, with welcome, welcome — poor, 
 Rich, bond, free, high and low — 
 
 32. Unto the kingdom which our Lord 
 
 Appointed hath for all 
 That hath his name and word ador'd 
 Because he did them call; 
 
 38. Unto that work which also they 
 Sincerely did fulfil. 
 Not shunning always to obey 
 His gracious, holy will. 
 
 34. Besides, this much doth beautify 
 
 This godly paradise, 
 That from all quarters constantly 
 Whole thousands, as the price 
 
 35. Of precious blood, do here arrive. 
 
 As safe escaping all 
 Sin, hell, and Satan did contrive 
 To bring them into thrall; 
 
 36. Each telling his deliverance 
 
 In open face of heaven, 
 Still calling to remembrance 
 How fiercely they were driven 
 
 37. By deadly foe, who did pursue 
 
 As swift as eagles fly; 
 Which if you have not, down thou must 
 
 With those that then shall die 
 The second death, and be accurst 
 
 Of God. For certainly, 
 
 38. The truth of grace shall only here 
 
 Without a blush be bold 
 To stand, whilst others quake and fear, 
 And dare not once behold. 
 
SERIOUS MEDITATIOSS UPON THE FOUR LAST TULVOS, 
 
 991 
 
 Ih. 
 
 40. 
 
 41. 
 
 42. 
 
 That heart that here was right for Go<l 
 
 Shall there he comforted; 
 But tluMc that evil way* have trod 
 
 Shall then hang down their head; 
 
 For . v.ry one mutt now receive 
 
 .\i , .rling to their wavfi — 
 The/ that Hnlo the I»rd did deave 
 
 The everlasting joyn; 
 
 ThoHC that die in wickedncm 
 
 To execution i»ent. 
 There 8till to grapple with dixtreiM, 
 
 Which nothing can prevent. 
 
 Of which two atate* I next shall write, 
 
 Wherefore I pray give ear, 
 And to them bend, with all your might. 
 
 Your heart with filial fear. 
 
 
 OF H HAVEN. 
 
 IIe.WEN i;* a place, also a st*te; 
 
 It doth all things excel; 
 No man can fully it relate, 
 
 Nor of its glory tell. 
 
 Ood made it for his re««ideHce, 
 
 To »it on an a throne. 
 Which rthows to u-H the excelleoce 
 
 Whereby it may be known. 
 
 Doubtless the fabric that wait built 
 
 For thin so great a King 
 Must neinU Hurprine thee, if thou wilt 
 
 But duly mind the thing. 
 
 If all that build do build to nuit 
 
 The glory of their .ttate. 
 What orator (thou^'h mo«t acute') 
 
 Can fully heaven relate? 
 
 If palacen that prince* build 
 (Wjich yet are made of clay) 
 
 Do so amaze when much beheld. 
 Of heaven what nhall we ••jrT 
 
 It is the high and holy place ; 
 N- 
 
 N-r • g^u^e 
 
 i -iiuIji siiati liivre cuj<>y. 
 
 M:in-ii"rit :'>r 
 
 I)i) th.r.> JT. , 
 Buildiii>r«* eternal for the bleat 
 
 Are there proti led, and 
 
 8. The glory and the cooielinc 
 
 i:, ■ 
 
 Nor CAU bv/urv that <iay 
 
 '^^ 
 
 9 I 
 
 .v. 
 
 be MaacroU 
 
 •II'. 
 \ 
 
 in. Tlirre with (he King, (h«« lihdffTOoM, uU 
 
 lly hill) arr lol into 
 11m I' to alMod 
 
 11. And taiite. and »meM, and be in(ljun'4 
 
 .\ii i . o 
 
 The ; . V I fur u« frvn'd, 
 
 iluw luil ol beareo they be. 
 
 12. Ilj» state n 
 
 For hv.ui 
 All goodit 
 
 And Ik'IUi •.•. I. .^11 t^'ou, 
 
 .... ...1 ,, .1 . 
 
 13. Adorn 'd w!''- "■ 
 
 While I'. 
 O'erlltiw wit.'i . ,.;uB 
 
 All that do « . 
 
 14. The heavenly >I^e*tT. wboee tnoa 
 
 Will k» of grace 
 
 After ihu wuri4 » duar , 
 
 15. Whi. -^ 
 
 A 
 
 16. That wtMlnm whi-h doth order aU 
 . nhown; 
 
 By erery one be ku t !i 
 
 I -K^,^ 
 
 That I ' 
 W 
 
 la. The beantr and the coaeliaf 
 
 i boM be tberv<o •hall call. 
 
 19. The prew- 
 
 Klrroa! 
 
 \ . 
 
 liodviUb* 
 
992 
 
 BUNYAN'S COMPLETE WORKS. 
 
 20. Here will the Lord make clear and plain 
 How sweetly did agree 
 His attributes when Christ was slain, 
 Our Saviour for to be ; 
 
 21 How wisdom did find out the way ; 
 
 How strength did make him stand ; 
 How holiness did bear the sway 
 And answer just demand ; 
 
 22. How all these attributes did bend 
 
 Themselves to work our life 
 Through Jesus Christ, whom God did send 
 To save us by his might. 
 
 23. AH this will sparkle in our eye 
 
 Within the holy place, 
 And greatly raise our melody, 
 And flow our hearts with grace, 
 
 24. The largest thought that can arise 
 
 Within the widest heart 
 Shall then be filled with surprise. 
 And pleas'd in every part. 
 
 25. All mysteries shall here be seen, 
 
 And ev'ry knot untied ; 
 Electing love, that hid hath been, 
 Shall shine on every side. 
 
 26. The God of glory here wiil be 
 
 The life of every one. 
 Whose godly atti'ibutes shall we 
 Possess them as our own. 
 
 27. By wisdom we all things shall know, 
 
 By light all things shall see ; 
 By strength (too) all things we shall do 
 When we in glory be. 
 
 28. The Holy Lamb of God also. 
 
 Who for our sakes did die. 
 The holy ones of God shall know. 
 And that most perfectly. 
 
 .29. Those small and short discoveries 
 That we have of him here 
 Will there be seen Avith open eyes, 
 In visions full and clear. 
 
 30. Those many thousand acts of grace 
 That here we feel and find 
 Shall there be read with open face 
 Upon his heart most kind. 
 
 81. There he will show us how he was 
 Our Prophet, Priest, and King, 
 And how he did maintain our cause, 
 And us to glory bring. 
 
 32. There we shall see how he was touch'd 
 
 With all our grief and pain, 
 (As in his word he hath avouch'd,) 
 When we with him shall reign : 
 
 33. He'll show us also how he did 
 
 Maintain our faith and love. 
 And why his face sometimes he hiid 
 From us, who are his dove. 
 
 34. That head that once was crowned witb 
 
 thorns 
 Shall now with glory shine. 
 That heart that broken was with scorns 
 Shall flow with life divine. 
 
 35. That man that here met with disgrace 
 
 We there shall see so bright 
 That angels can't behold his face 
 For its exceeding light. 
 
 36. What gladness shall possess our heart 
 
 When we shall see these things ! 
 What light and life in every part 
 Will rise like lasting springs I 
 
 37. Oh blessed face and holy grace 1 
 
 When shall we see this day? 
 Lord, fetch us to this goodly place, 
 We humbly do thee pray. 
 
 38. Next to this Lamb we shall behold 
 
 All saints, both more and less. 
 
 With whited robes in glory roU'd, 
 
 'Cause him they did confess ; 
 
 39. Each walking in his righteousness, 
 
 With shining crowns of gold, 
 Triumphing still in heavenly bliss 
 Amazing to behold. 
 
 40. Thus as they shine in their estate, 
 
 So too in their degree ; 
 Which is most goodly to relate 
 And ravishing to see. 
 
 41. The Majesty whom they adore 
 
 Doth them in wisdom place 
 Upon the thrones, and that before 
 The angels, to their grace. 
 
 42. The saints of the Old Testament, 
 
 Full right to their degree, 
 Likewise the New, in excellent 
 Magnificency be. 
 
 43. Each one his badge of glory wears 
 
 According to his place. 
 According as were his affairs 
 Here in the time of grace. 
 
SERIOUS MEDITATWSS VPOy TUB FOUR LAST TnLS'GS. 
 
 56. Our fri.'nr!i that !frH jjn.!!v hr;, 
 
 9«e 
 
 44. Some on the right haiul of the Lamb 
 
 I.iki s :-.. some on the li-ft, 
 \\ itli im; •-. and gi»Ulfn chains do atam]. 
 Most grave, mo«»t sage, and deft, 
 
 4.'i. The martyr here i« known from him 
 Who peaceably did die, 
 lioth by the plaw he tiittcth in 
 And by his dignity. 
 
 4<? Ei\ch father, Baint, and prophet xhnil, 
 According to his worth, 
 Kiijoy tlio lionour of hin rail, 
 And phiinly hold il forth. 
 
 47. Those bmlit~« which M)metime« were torn, 
 
 And buttcrt that broki.-n wore, 
 For iunVa worvl, he doth now uilorn 
 With health and glory fair. 
 
 48. Thus, when in heav'nly harmony 
 
 These bU-ssed 9aint.>« appear, 
 
 Adorn 'd with grace and niajcKly, 
 
 What gladni'jw will be there! 
 
 40. Thi-s shall we see, thus shall wc be: 
 Oh would the ilay were cornel 
 Lonl Jesus, take us up to thee. 
 To this dej«iritl home. 
 
 50. Angels also we shall behold 
 
 When we on high ascend, 
 I'uich shining like to men of gold. 
 And on the Ix>nl attend. 
 
 51. These gotxlly creatures, full of grac 
 
 Shall st'Uid about thethri>ne, 
 I-^h one witli liglitning in his face, 
 And shall to us be known. 
 
 52 These chrr 'i one accord 
 
 Shall cr_% . ly, 
 
 Ah, holy, holy, holy I>»rd, 
 And heavenly Majesty ! 
 
 53. These will us in their arms onbraoe, 
 And welcome us to mil. 
 And joy to - ■?! f^nct. 
 
 And of : •••wKtI. 
 
 5-1. This we iihall h*ar. thi« w»» ahall •«», 
 Whil.- r . 
 When we \\ 
 And at his table tup. 
 
 66. O shininc -iiu'' NI what! : 
 
 With you iijt up our to;, . 
 
 We must, and with yoa ever he. 
 
 And with jrou must r^oioe. 
 
 Th , „ _. 
 
 With othen of our tralD , 
 
 67. Each one diiwn in the foot in whila, 
 
 {.'.M' I . . ■>. t _ .1 _ 
 
 NN 
 
 >V ith 4;La4 auJ ju^ Jul Sotv. 
 
 68, Til 
 
 r ti.-«f* 
 
 59. H crown to them we then •»>»'! Iw. 
 
 A glory nnd a joy. 
 
 And that brfore the l.^: '., ^ o 
 
 The world comes to dr«troy. 
 
 60. Ttiia is the place. thU U the aUte 
 
 Of all thii' • 'I ' 
 Which men 
 
 With tongue, ur pv-ti, ur wurd. 
 
 61. N 
 
 ♦e 
 • I. 
 
 Nor d. 
 Of tl. 
 
 lip. 
 
 62. The striiiL't <>l inu«ii- Ix-rv arr tiin'J 
 For 1 
 
 AntI r\ I .iiu >i 
 
 Wit! 
 
 '•. Here run the crfvtal atroam* of lUb 
 
 ' ' "•, 
 
 A: '.« 
 
 Wiiii gitfry* gwUlvtt chatna. 
 
 64. N 
 
 all will 
 
 Thu h- : we bear aad tm 
 
 To a ;...■•- uat rale; 
 
 06. For *hnuld i>< 
 Itut for a 
 
 -fOojrallthh 
 
 'ark thco ran 
 
 66. Y«« 'Ik not pnmible thai iKrv 
 
 Hi 
 
 Uweil there eternal i> 
 
 «7. A 
 
 ;;irT torrr «»•> meet. 
 
994 
 
 BUNYAN'S COMPLETE WORKS. 
 
 08. But far from this the saints shall be ; 
 Their portion is the Lord, 
 Whose face for ever they shall see, 
 As saith the holy word ; 
 
 89. And that with everlasting peace, 
 Joy, and felicity : 
 From this time forth they shall increase 
 Unto eternity. 
 
 OF HELL, AND THE ESTATE OF 
 THOSE THAT PERISH. 
 
 1. Thus having show'd you what I see 
 
 Of heaven, I now will tell 
 
 You also, after search, who'll be 
 
 The damned wights of hell. 
 
 2. And oh that they that read my lines 
 
 Would ponder soberly, 
 And lay to heart such things betimes 
 As touch eternity I 
 
 3. The sleepy sinner little thinks 
 
 What sorrows will abound 
 Within him when upon the brinks 
 Of Topliet he is found. 
 
 4. Hell is beyond all thought a state 
 
 So doubtful and forlorn, 
 So fearful, that none can relate 
 The pangs that there are borne. 
 
 ti. God will exclude them utterly 
 From his most blessed face, 
 And Ihen involve in misery. 
 In shame, and in disgrace. 
 
 6. God is the fountain of all bliss, 
 
 Of life, of light, and peace ; 
 They then must needs be comfortless 
 Who are depriv'd of these. 
 
 7. Instead of life, a living death 
 
 Will there .in all be found ; 
 Dyings wilf be in every breath — 
 Thus sorrow will abound. 
 
 8. No light, but darkness here doth dwell, 
 
 No peace, but horror strange ; 
 The fearful, damning wights of hell 
 In all will make this change. 
 
 9. To many tilings the damneds' woe 
 
 Is likened in the word ; 
 And that because no one can show 
 The vengeance of the Lord. 
 
 Unto a dreadful burning lake. 
 
 All on a fiery flame. 
 Hell is compared, for to make 
 
 All understand the same. 
 
 IJf. A burning lake, a furnace hot, 
 A burning oven too. 
 Must be the portion, share, and lot 
 Of those which evil sow. 
 
 12. This plainly shows the burning heat 
 
 With which it will oppress 
 All hearts, and will like burnings eat 
 Their souls with sore distress. 
 
 13. This burning lake, it is God's wrath. 
 
 Incensed by the sin 
 Of those who do reject his path, 
 And wicked ways walk in ; 
 
 14. Which wrath will so perplex all parts 
 
 Of body and of soul. 
 As if up to the very hearts 
 In burnings they did roll. 
 
 15. Again, to show the loathsome state 
 
 Of this so sad a case, 
 Like burning brimstone God doth make 
 The hidings of his face. 
 
 And truly as the stream and smoke 
 And flames of brimstone smell. 
 
 To blind the eyes and stomach choke, 
 So are the pangs of hell. 
 
 To see a sea of brimstone burn, 
 
 Who would it not aff"right? 
 But they whom God to hell doth turn 
 
 Are in most woeful plight. 
 
 18. This burning cannot quenched be. 
 
 No, not with tears of blood ; 
 No mournful groans in misery 
 Will here do any good. 
 
 19. damned men ! this is your fate ; 
 
 The day of grace is done ; 
 Eepentance now doth come too late 
 Mercy is fled and gone. 
 
 20. Your groans and cries the sooner should 
 
 Have sounded in mine ears. 
 If grace you would have had, or would 
 Have me regard your tears. 
 
 21. Me you offended with your sin, 
 
 Instructions you did slight ; 
 Your sins against my law hath been 
 Justice shall have his right. 
 
SERIOUS MEDlTATIOyS UPON THK FOUR LAST TinSO& 
 
 9VS 
 
 22. I gaye my Son to do you good, 
 
 I gave you space and time 
 With him to donv, which you withstood, 
 And did with hell combine. 
 
 23. Justice againnt you now iit act. 
 
 Which you cannot aplM^a«o: 
 Eternal Juiitice doth you let 
 From either life or eaa*. 
 
 if4 Thus he that to this place doth com« 
 May groan, and «i>;h, and wc«»p, 
 But sin hath made th.tt pl.nco hi« home, 
 And there it will hitn kiH«p ; 
 
 25. Wherefore hell, in another place, 
 Is called a prison too, 
 And all to show the evil caso 
 Of all sin doth undo. 
 
 S6. Which prison, with its locks and bars 
 Of GtHl's lasting decree, 
 Will hold them fiist. Oh how this mars 
 All thought of being free! 
 
 27. Out at these brazen bars they may 
 The saints in glory «eo, 
 But this will not their grief allay, 
 But to them torment be. 
 
 25. Thus they in this infernal cave 
 Will now be holden fast 
 From heavenly freedonj ; tho' they crave, 
 Of it they may not taste. 
 
 2D. The chains that darknesw on them hanga, 
 Still rattling in their cars, 
 Create within them heavy pangs, 
 And still augment their fears. 
 
 80. Thas. hnpole*« of all remedy, 
 Tliey (lyirifjiy do sink 
 Into the jaws of misery, 
 And seas of sorrow drink; 
 
 31. For being copp'd on every side 
 With helple^snejM and grief, 
 IIcadloDir iiu-' '!■ -j'.iir they •lide, 
 B^Ti'fl ..f ;ill :<:..•■(. 
 
 32 Therefor*» thui hi-ll is call'd a pit, 
 pr lie 
 
 File - .A moat fit 
 
 To show their mi»ery. 
 
 83. A pit that's IjottomlnM b thtt, 
 A giilf •>( irri'f and woe, 
 A duiig''>TJ wlu'h they cannot mL«i 
 That will thrOMeivc* ttodo. 
 
 34. Thus withntit f*iv th.»v a!*4\« .tnk 
 Thu 
 
 r)«pa.. _: _, .i_. 
 
 ThcM priaooen hare no bail. 
 
 85. Here me<^ them now that wonn that ictMii 
 
 ^*l I pluckt tf - ' • 
 I : i( too on t aw«; 
 
 liiu dreadful u, uu duu:*. 
 
 36. ThU ,■• 
 
 Thr. 
 With 
 
 Wh. 
 
 • 1, 
 arp and kMtt, 
 
 87. ThU worm is fed by memory, 
 
 Which utrirtly bring* In mind 
 All things done in prtMiM-rily, 
 As we in Scripture find. 
 
 38. No word, nor thought, nor act th<7 dhl 
 
 But now ia srt in aight; 
 Not one uf them can now h» hkl— 
 Memory gives them ligh' 
 
 39. On w! ;i 
 
 Wi 
 This kiiin thr iiiiti'l. nixl wound* the will; 
 Ahu! alaa! alaa ! 
 
 40. Oh, conacience la the •!4!Ji;)it«T «!. .t> . 
 
 Therv hangn the a\ 
 Tia there the worm i i. 
 
 And wrarif* out tl. 
 
 41. Here, tlien, la execation dooe 
 On body .i ' j| ; 
 
 For oontci. • brihwl of 
 
 But givea Ut all ihcir dolf 
 
 42. 
 
 1 
 
 Of ai 
 Oh 1 
 
 
 '.all 1 
 
 »rvpr die, 
 all lif: 
 
 in thrm 
 
 
 
 in* ah 
 inut! 
 
 
 
 (W rir.'U 
 
 tiieir b 
 
 
 48. 
 
 Thb worm n< 
 For sin « 
 
 And guilt. 1 • 
 Nor Cbriat 
 
 lira 
 
 44. Itut take from them all help and aUj, 
 .\nd Irate liirm to <laa|>air. 
 Which ft^^la u(-in th<«i alfht aad 4if : 
 This b the damttcds' ahars 
 
 45. S 
 
 And • 
 
 AaU 
 
 •iiat/l 
 
996 
 
 BUNYAN'S COMPLETE WORKS. 
 
 4G. That what to think, or what to do, 
 Or where to lay their head, 
 They know not; 'tis the damneds' woe 
 To live, and yet be dead. 
 
 47. These castaways would fain have life, 
 But no, they never shall ; 
 They would forget their dreadful plight, 
 But that sticks fast'st of all. 
 
 4«. God, Christ, and heaven they know are best, 
 Yet dare not on them think ; 
 The saints they know in joys do rest. 
 Whilst they their tears do drink. 
 
 4'J. They cry, alas ! but all in vain, 
 They stick fast in the mire ; 
 They would be rid of present pain, 
 Yet set themselves on fire. 
 
 r»0. Darkness is their perplexity, 
 Y'et do they hate the light ; 
 They always see their misery, 
 Yet are themselves all night. 
 
 51. They are all dead, yet live they do ; 
 Yet neither live nor die : 
 They die to weal, and live to woe; 
 This i? their misery. 
 
 62. Now is the joy they lived in 
 All turn'd to brinish tears 
 And resolute attempts to sin 
 Turu'd into hellish fears. 
 
 53. Their dolour, in their bitterness, 
 So greatly they bemoan 
 That hell itself this to express 
 Doth echo with their groan : 
 
 01. I once was fair for light and grace, 
 My days were long and good ; 
 I lived in a blessed place. 
 Where was most heav'nly food; 
 
 Sfj. But, wretch I am, I slighted life, 
 And chose in death to live; 
 Oh for these days now, if I might, 
 Ten thousand worlds would give. 
 
 f)G. Ah, golden timel I did thee spend 
 In sin and idleness ; 
 Ah, health and wealth ! I did you lend 
 To bring me to distress. 
 
 57. My feet to evil I let run. 
 
 And tongue of folly talk ; 
 
 My eyes to vanity have gone: 
 
 Thus did I plt'nly walk. 
 
 58. I did as greatly toil and strain 
 
 Myself with sin to please 
 As if that everlasting gain 
 
 Could have been found in these. 
 
 59. But nothing, nothing have I found 
 
 But weeping and alas ! 
 And sorrow which doth now surround 
 Me, and augment my cross. 
 
 60. Ah, bleeding conscience ! how did I 
 
 Thee check when thou didst tell 
 Me of my faults, for which I lie 
 Dead, while I live in hell ! 
 
 61. I took thee for some peevish foe 
 
 "When thou didst me accuse ; 
 Therefore I did thee buffet so, 
 And counsel did refuse. 
 
 62. Ah, mind ! why didst thou do those thing? 
 
 That now do work my woe ? 
 Ah, will ! why wast thou thus inclin'd 
 Me ever to undo? 
 
 63. My senses ! how were you beguiled. 
 
 When you said sin was good ! 
 It hath in all parts me defiled. 
 And drown'd me like a flood. 
 
 64. Ah ! that I now a being have 
 
 In sorrow and in pain! 
 Mother, would you had been my grave I 
 But this I wish in vain. 
 
 65. Had I been made a cockatrice, 
 
 A toad, or such-like thing, 
 Yea, had I been made snow or ice, 
 Then had I had no sin. 
 
 66. A stock, a stock, a stone, or clot 
 
 Is happier than I ; 
 For they know neither cold nor hot, 
 To live, nor yet to die. 
 
 67. I envy now the happiness 
 
 Of those that are in light ; 
 I hate the very name of bliss, 
 'Cause I have there no right. 
 
 68. Again, still as they in this muse 
 
 Are feeding on the fire, 
 * To mind there comes yet other newa 
 To screw their torments higher ; 
 
 69. Which is the length of this estato 
 
 Where they at present lie. 
 Which in a word I thus relate : 
 'Tis to eternity I 
 
SERIOUS MEDITATIOSS UPOS THE FOUR iJkST TIIISO& 
 
 997 
 
 70. This thought now U ao firmly fix'd 
 In all that cunu-?* to mind, 
 And iilso is so rttror»j;ly mix'd 
 With wrath of evory kind, 
 
 71 So that whatever they do know, 
 Or see, or think, or ffcl, 
 FOR KVKU still doth strike them through, 
 As with a bar of »tc«'l. 
 
 72. For KVER shineth in the fire. 
 Ever is on the chains ; 
 Tis also in the pit of ire. 
 And tastes in all their pains. 
 
 78 /'(/.- eirr separate from Godj 
 
 From peace, and lite, and rail; 
 Fyr ever underneath the rtxl 
 ThA: veugeaucti liketh be^t. 
 
 74. Oh evrr, orw ! thU will dmwn 
 Tl 
 W,. t 
 < ) ^reni eirniiiy t 
 
 76. I 
 
 1 
 
 H»ay ••» 
 .It, 
 
 ont 
 
 Or •«« lo -' 
 
 Or OUmi'«'r nj' mr •aii>i*, 
 
 76. Than •«» an et- ' ' •> ■> - wo« 
 
 Which no* • «•; 
 
 Ow.v u .1 
 
 tji:. 
 
 77. Yea, wh*n Ihry hav*, tlin« oaX of 
 
 \V 
 For ■ 
 Yet fur them to lulaL 
 
A CAUTION 
 
 TO STIR UP TO \\AT( 11 AliAIXST SIN. 
 
 The first eight linei one did eomtncnd to me. 
 The rr»t I tl>ou);ht good to commend to thoe : 
 llet'lt-r, 1(1 rra'ling be thoa rui'd \>y lue : 
 With rhjrmoi nor Hne«, but tratbi, ftffe«ted be. 
 
 6lN' will at firxt, jiwt like a lH'(;)rar, crave 
 One iH'iiny or one half|it"nny to huvo ; 
 But if you grant it^ tirxt suit, 'twill umpire 
 From ponce to poumU, and j*till will mount up 
 
 higher, 
 To the whole soul ; but if it mnketi it« moan, 
 Then »ay, Hero is not for you ; get you gone I 
 For if you give it entrance at tho door, 
 It will come in, and may go out no more. 
 
 Sin, rather than 'twill out of action be, 
 
 Will pray to stay, though a short space, with 
 
 thee : 
 One night, one hour, one moment, will it ay, 
 Embrace me in thy bosom, or I die. 
 Time to repent (saith it) I will allow. 
 And help if to re|H.'nt thou kn>.-.'.' " .v. 
 
 But if you give it entrance at 
 
 It will come in, and may go out no mure. 
 
 If 
 
 in iiand, yea pounds, 'twill odcr 
 
 If at its motion and its beck thou'lt be. 
 Twill Ilia. ■ ■■■■'■■ ' - ' M to gain 
 
 Thy love, a >• 
 
 But give . 
 
 Lest it C": 
 
 If promUing and iH-gpnr will n^: '\*y 
 
 'Twill by it« wiles att 
 
 I'm hamil«'!w, mran n . 
 
 Will every (M)ul-<h»trnying motioa cry. 
 
 Its sting 'twill hide, 'twill change iu natire hue; 
 
 Vile twill not, but a beauty *«^m. to jrou. 
 
 But 
 
 Ifcs.i. 
 
 Rather thsn fn?!. Pin w^l! f'jH-«f ^Jriri,, 
 
 (As if for little sinji mr 
 
 Yen, Sin with itiM>lf a •!' • -i. 
 
 On purpose that bv it t 
 
 r • • ' • r: 
 
 1- rsL 
 
 Sin. if ynu will h««U<^«t It. will »rrm<^ 
 
 Wl 
 
 'T^^ .«v. 
 
 CJood in dwtructiv. 
 
 Twill make a Uw u..,.v v. . *n 
 
 free, 
 Afi ' ' ' ■' * ' • ' ■ ■ I '*. 
 
 I • )'. fl-r. 
 
 ThcAi lauuld «:i;Uui;l<> iitd caUiXigt thjr SOOTP. 
 
 rule; 
 Twill make him who kmm Umm Ood^ iaag* 
 
 was 
 Look like the derll, lore aad plead hit oauM 
 
 ?in nnrr nn**<-iM>-«I ..f ihr hrari. will ulaT 
 
 <• !o «i<'r7 
 
 >,^r.(rn rati t\\\ hruTt &..'a:n*( t}it Ood, 
 
 «i. 
 
1000 
 
 SUNYAN'S COMPLETE WORKS. 
 
 Of sinful hazards ; no, they venture shall, 
 For one base lust, their soul, and heaven, and all. 
 
 Take heed, then, hold it, crush it at the door; 
 
 It comes to rob thee and to make thee poor. 
 
 Sin is a prison, hath its bolts, its chains, 
 Brings into bondage who it entertains, 
 Hangs shackles on them, bends them to its will, 
 Holds them, as Samsons, grinding at the mill ; 
 Twill blind them, make them deaf; yea, 'twill 
 
 them gag, 
 And ride them as the devil rides his hag. 
 
 Wherefore look to it, keep it out of door; 
 
 If once its slave, thou mayst be free no more. 
 
 Though Sin at first its rage dissemble may, 
 
 'Twill soon upon thee as a lion prey; 
 
 'Twill roar, 'twill rend, 'twill tear, 'twill kill 
 outright; 
 
 Its living death will gnaw thee day and night. 
 
 Ti;y pleasures now to paws and teeth it turns ; 
 
 In thee ito tickling lusts like brimstone burns. 
 Wherefore beware, and keep it out of door. 
 Lest it should on thee as a lion roar. 
 
 Sin will accuse, will stare thee in the face, 
 Will, for its witness, quote both time and place 
 Where thou it didst commit and so appeal 
 To conscience, who thy facts dare not conceal. 
 But on thee as a judge such sentence pass 
 Am will to thy sweet meats prove bitter sauce. 
 
 Wherefore beware, against it shut thy door ; 
 
 Repent what's past, believe, and sin no more. 
 
 Sin is the living worm, the lasting fire; 
 
 Rell would soon lose its heat could sin expire: 
 
 Better sinless in hell than to be where 
 Heaven is and to be found a sinner there. 
 One sinless with infernals might do well. 
 But sin would make a very heaven a hell. 
 Look to thyself, then, to keep it out of door. 
 Lest it gets in, and never leaves thee more. 
 
 No match has Sin but G.od, in all the world ; 
 Men, angels it has from their station hurl'd, 
 Holds them in chains as captives, in despite 
 Of all that here below is called might. 
 Kelease, help, freedom from it none can give 
 But even He by whom we breathe and live. 
 Watch, therefore, keep this giant out of door 
 Lest, if once in, thou get him out no more. 
 
 Fools make a mock at sin, will not believe 
 It carries such a dagger in its sleeve : 
 How can it be (say they) that stich a thing, 
 So full of sweetness, should e'er wear a sting ? 
 They know not that it is the very spell 
 Of Sin to make men laugh themselves to 
 
 hell. 
 Look to thyself, then, deal with sin no 
 
 more. 
 Lest He that saves against thee shuts the door. 
 
 Now let the God that is above. 
 That hath for sinners so much love, 
 These lines so help thee to improve 
 That he to him thy heart may move ; 
 Keep thee from outward enemies. 
 Help the infernal to despise. 
 Deliver thee from them infernal. 
 And bring thee safe to life eternal. 
 
 AlTRN. 
 
y 
 
 DIVINK K.MI'.l.l'.MS; 
 
 OR, 
 
 TEMPOliAl. rillNGS SIMIUTUALIZKI) 
 
 FITTKD FOR THK USB OF BOYS AND UIRLA. 
 
 TO THE UKADKIL 
 
 Courteous Rf.ade!i: 
 
 Tlie title-page will shi>w, if tliuu wilt I'Kik, 
 Who are thcproper subject** of this l>«x>k : 
 They're boys ami girls, of all sort-s aiul <lfg''tt»i 
 From those of age to chiKlrcn on the knees). 
 Thus comprehensive am I iu my nolioiu; 
 They tempt me to it by their childish motions. 
 We now have boys with bcanls, and girls that 
 
 be 
 Uuge ad old women, wanting gravity. 
 
 Then do not blame me, since I thus describe 
 
 'em ; 
 Flatter I may not, lest thereby I bribe tlicm 
 To have a better judgment of themseWeB 
 Than wise men have of babie« on the shclrca. 
 Their antic tricks, fantastic modt« and way 
 Show tiiey like vi r '. ' ' ' > play 
 
 With all the fnii) 
 And that ill 
 
 Our bearde. i ■ ■■> boft. 
 
 Our womeu please thcmMitves with childisb 
 
 toys. 
 
 Our mini.-.'., i-. i-..., v..... ... .. ■. , .. 
 
 Dealt with them, counting them not boys, but 
 
 men : 
 They shot their thunders at them and their tora, 
 Hi.t hit them not, 'cause they were girls and 
 
 boys. I 
 
 The better charg'd the wilder st '.I 
 
 Or elso so high these dwarf* •*>• :»'»t. ^ 
 
 Instead of men. they fi>und • >nd boys, i 
 
 To naught addicted but to ctiii-iMii toya. 
 
 And like a fool stand ftof^rinf o/ their lofi^ 
 And all to show they af« bat girls and boja. 
 
 Nord. • • 
 Call m. 
 I aim to 
 On whi< \a 
 
 r1*. 
 
 As with a we!i, .<. ;...,, .. k-'>. - •^•- . 
 
 And will destroy them, have thry nut a oar*. 
 
 Paul seem'd to play the fool, tluU be iDif hi 
 gain 
 Thnso that wern fwiU indMxl, if not in frain ; 
 
 A noble act and luil oi hooeMy t 
 
 raiM their tbooghti ham 
 
 ' pref«r'd 
 
 N 
 lUit 
 That Ui 
 
 CI. 
 
 Toheav< 
 
 ihoao morv compoMil with htUmt ihutf ihaa 
 
 toym, 
 Tho' I voald ihua be catching girb and boym. 
 
 Wherefore, if men in 
 IV r 
 Wi 
 Ittit he V 
 
 w: ■ 
 
 I I. .A 
 
 An<l sill' ■• .i" cr.i 
 My ver)- In .ird 1 
 
 r reader, th 
 th« ▼••er -i 
 
 *he 
 
 . :uiih, 
 uh, 
 
 I may 
 
 S.tn- I 
 
 raW 
 
 Bj floe-«{xt!< 
 
 lit. 
 
 ...,. _^^oa 
 ■r miicht the 
 IMl 
 
1002 
 
 BUNYAN'S COMPLETE WOEKS. 
 
 Should all be forc'd their brains to lay aside 
 
 That cannot regulate the flowing tide 
 
 By this or that man's fancy, we should have 
 
 The wise unto the fool become a slave. 
 
 What, tho' my text seems mean, my morals be 
 
 Grave, as if fetch 'd from a sublimer tree. 
 
 And if some better handle can a fly 
 
 Than some a text, wherefore should we deny 
 
 Their making proof or good experiment 
 
 Of smallest things, great mischiefs to prevent? 
 
 Wise Solomon did fools to pismires send 
 To learn true wisdom, and their lives to 
 
 mend; 
 Yea, God, by swallows, cuckoos, and the ass, 
 Shows they are fools who let the season pass 
 Which he put in their hand, that to obtain 
 Which is both present and eternal gain. 
 
 I think the wiser sort my rhyme may 
 slight; 
 While I peruse them fools will take delight. 
 
 Then what care I? The foolish God has chose. 
 And doth by foolish things their minds com- 
 
 jDose, 
 And settle upon that which is divine: 
 Great things by little ones are made to shine. 
 
 I could, were I so pleas'd, use higher strains, 
 And for applause or tenters stretch my brains ; 
 But what needs that? The arrow out of sight 
 Does not the sleeper nor the watchman fright: 
 To shoot too high doth make but children gaze • 
 'Tis that which hits the man doth him amaze. 
 
 As for the inconsiderableness 
 Of things by which I do my mind express. 
 May I by them bring some good thing to pas« 
 As Samson with the jawbone of an ass, 
 Or as brave Sbamgar with his ox's goad, 
 (Both things unmanly, not for war in mode,) 
 I have my end, tho' I myself expose, 
 For God will have the glory at IJie close. 
 
 J. B. 
 
i)i\ im; i.mi;i.i;\is, &o. 
 
 UPON THE LAUK AM) THIO FOWI.KR. 
 
 Thou simple bird, what ninki>!t tlioe hero to 
 play? 
 Look, there's the fowler, prithee conio nway. 
 Dost not behold the net? Look, there 'ti« 
 
 spread ; 
 Venture u little further, thou art dead. 
 
 Is there not room enough in all the field 
 For thee to play in, but tlmu iuniIh must yield 
 To the deeeitful glin'rinj; of a phfw 
 IJetweon neU placeil, to bring thy death to pavt? 
 
 Bird, if thou art bo much for dazzlinf; light, 
 Look, there's the sun above thee, dart up- 
 
 right; 
 Thy nature i<i to mMir up to the sky ; 
 Why wilt thou, then, come down to the uctn 
 
 and die? 
 
 Heed not the fowler's tempting, flattcriog 
 call; 
 This whistle he enchanteth birds withal. 
 What tho' thou seest a live bird in bis nctf 
 She's there because from thence she cannot get, 
 
 Look how he temptoth thee with hb decoj, 
 Tlmt he may rob thee of thy life, ihjr joy. 
 
 C.H • . . . , 
 
 Wi., .y? ! 
 
 Had-tt thou not winga, or wore thy fmthen 
 
 pullM. I 
 
 Or wa.it til' "11 i' .!■ i. ■•' fast *«!<• !• w. rt lall'd, I 
 The case would iM»mewhal a ' the*. 
 
 Thy eyo« are ope, and thou ;. —. •^•••^* to fle*. 
 
 Remrm)>or that thy song is in thy rise. 
 Not in thy full; earth's not thy paradiae. 
 
 Ke. ■, - '■" 
 
 Al> Af* frecL 
 
 Hill glaaa an emblooi b of aiaful pUwuf^ 
 Decoying such who reckon sin a ifrMor*. 
 
 ' ^ nraiaiol, 
 
 U'l-; . Taint 
 
 Wliat you have read a ner^iful wamioK K 
 Design'd to show tho soul it* tharo aad bliM. 
 
 .MKDITATI0N8 UPON AN BOG. 
 
 Nor . ■ 
 
 Thr nrz'* nt flnrt mn'nini^ !n thK th^ll: 
 
 « dwrll. 
 
 An«l i iirm IJ) 1^1.^1 ■■ iiir ilf'ilil 111 •■ 
 
 quicken. 
 
 I ■ • ■ 
 
 tain'd. 
 Tb< c/Bcii, tho rhick (lolb chirp and 
 
 Th. 
 
 Tl>. 
 Th. 
 
 I . 
 
 •, and 0)' 
 
 OOMPARIDOX. 
 
 Thin 
 
 Uiji IK '- 
 
 il. 
 
 B«i» rhkk* from i«M»n affw 4** nM fr r, r *94 
 
 If. 
 
 Nor -. 
 
 •oood: 
 What's rocni. f •■ 
 
 The Ajporri'', .-.r) 
 
 U« la a rottoa ca uadt: ^^t 
 
1004 
 
 BUNTAN'S COMPLETE WORKS. 
 
 Borne eggs bring wild-fowls; and some men 
 
 there be 
 As wild as are the wildest fowls that flee. 
 Some eggs bring spiders ; and some men appear 
 More venom'd than the worst of spiders are. 
 Some eggs bring pismires ; and some seem to me 
 As much for trifles as the pismires be. 
 And thus do divers eggs form difl"'rent shapes, 
 As like some men as monkeys are like apes ; 
 Hut this is but an egg ; were it a chick, 
 Here had been legs, and wings, and bones to 
 
 pick. 
 
 UPON THE FLINT IN THE WATER. 
 
 This fiint time out of mind hath there abode 
 Where crystal streams make their continual 
 
 road, 
 Yet it abides a flint as much as 'twere 
 Before it touch'd the water or came there. 
 
 Its hardness is not in the least abated, 
 'Tis not at all by water penetrated ; 
 Though water hath a soft'ning virtue in't. 
 It can't dissolve the stone, for 'tis a flint. 
 
 Yea, tho' in the water it doth still remain, 
 Its fiery nature still it does retain ; 
 If you oppose it with its opposite, 
 f hen in your very face its fire 'twill spit. 
 
 COMPARISON. 
 
 This flint an emblem is of those that lie 
 Under the word like stones until the/ die; 
 Its crystal streams have not their natures 
 
 chang'd; 
 They are not from their lusts by grace estrang'd, 
 
 UPON THE FISH IN THE WATER. 
 
 The water is the fish's element : 
 fake her from thence, none can her death 
 
 prevent ; 
 And some have said, who have transgressors 
 
 been, 
 As good not be as to be kept from sin. 
 
 The water is the fish's element : 
 Leave her but there and she will be content; 
 So's he who in tlie i)ath of life doth plod ; 
 Take all, says he ; let me but have my God. 
 
 The water is the fish's element : 
 Her sportings there to her are excellent; 
 So is God's service unto holy men ; 
 They are not in their element till then. 
 
 UPON THE SWALLOW. 
 
 This pretty bird, oh how she flies and slugs I 
 But could she do so if she had not wings' 
 Her wings bespeak my faith, her songs my 
 
 peace ; 
 When I believe and sing my doublings cease. 
 
 UPON THE BEE. 
 
 The bee goes out, and honey home doth bring, 
 And some who seek that honey find a sting. 
 Now wouldst thou have the honey, and be free 
 From stinging, in the first place kill the bee. 
 
 COMPARISON. 
 
 This bee an emblem truly is of sin, 
 Whose sweet unto a many death hath been : 
 Wouldst thou have sweet from sin, and yet not 
 
 die. 
 Sin, in the first place, thou must mortify. 
 
 UPON OVERMUCH NICENESS. 
 
 'Tis strange to see how overnice are some 
 About their clothes, their bodies, and their 
 
 home. 
 While what's of worth they slightly pass it by, 
 Not doing it at all, or slovenly. 
 
 Their houses must well furnisb'd be in print, 
 While their immortal soul has no good in't; 
 Its outside also they must beautify. 
 While there is in't scarce common honesty. 
 
 Their bodies they must have trick'd up and 
 trim, 
 Their inside full of filth up to the brim ; 
 Upon their clothes there must not be a spot. 
 Whereas their lives are but one common blot. 
 
 How nice, how coy are some about their diet 
 That can their crying souls with hogs' meat 
 
 quiet I 
 All must be drest to a hair, or else 'tis naught 
 While of the living bread they have no thought. 
 
DIVI.S'K KMIiLKilS FOR YOUTH. 
 
 MEDITATIONS UPON A CANDLE. 
 
 Max's like a candle in a camlUiitick, 
 Made up of tallow and a little wick ; 
 For what the caudle i.4 before 'tin liKhte«l, 
 Just such be ihey who are in »in iK-niK'htwl; 
 Nor can a man his houI with ^t.hv int|>trf, 
 More than the candleii «el thcui»elve« on lire. 
 
 CandUii receive their light from what they 
 are not ; 
 Mon grace fron» Hini for whom at fiptt they 
 care not. 
 
 We manage candles when they take the fire ; 
 (fod, men, when he with grace doth lliem in- 
 spire. 
 
 And biggest candles give the better light, 
 As grace on bigge.st .sinners shines njiwt bright. 
 
 The candle shines to make another see; 
 A saint unto his neighbour light should be. 
 
 The blinking candle we do nuich dt-^idne; 
 Saints dim of light are high in no man's eye«. 
 
 .\gain, though it may seem to some a riddle, 
 We us.- to li^'ht our candle at the middle. 
 True litrht doth at the cnndle's entl ap|H-ar, 
 And grace the heart first reaches by the eau ; 
 Uut 'tis the wick the fire doth kindle on, 
 As 'tis the heart that grace first works U{M)n. 
 Thus Ixith do fasten u|K>n n! ' i.iin, 
 
 And so their life and vigour . ..ti. 
 
 The tallow makeii tlie wick yield l'> the fire, 
 
 And siiilnl tl'-'h <l>tii mal.^' t' 'ire 
 
 That gr.ne m.iy kiinilr on h, . .; 
 
 80 evil makcti the soul frum evil turn. 
 
 But candles in the wind are apt tn flare, 
 And Christians in a tem|)c«t to despair. 
 We see the flame with smoke attended ia. 
 And in our holy liven tlierv'a much aniisa. 
 
 Sometimes i ■ mov, 
 
 And lusts do •« 
 
 What brackish is wiii 11 r ; 
 
 'Twixt sin and grace lh> : . ■ r. 
 
 Bometimes the light bums dim, 'cause of Iho 
 
 snufl; 
 And sometimrs 'tis blown quite out with a pufl^; 
 But wat. 
 Kce|w c.i 
 
 devils. 
 
 But let not - ■ ; 
 
 Our candles n. 
 
 ' T!i«- rnndir In thr ni^'ht d '.s .»!; 
 
 1005 
 
 ■ r •*» W«U. 
 
 WhoMj light »hu«« otlicr^ K» to 
 
 steer. 
 When candiea uv put out, allV In cnnAwWm; 
 
 And Minu w! , j^ ||,^, 
 
 pocket. 
 Are much alike; such caiMllcs make ua fumbUt 
 And atsuch sainUgood men and baddu*tambl«. 
 
 Nor . '^ 
 
 ' 'Itrnlghl, 
 
 A 
 
 But let us draw tuw.. 
 
 TIjc fire, you see, d«>iu « ,n^ 
 
 As grace nuin's life, until 
 
 And so the candle and the uuu u Uuxm. 
 
 Tl.. • ■ ■ . ,^. 
 
 The u 
 
 UI'ON Tin 
 
 i-. 
 
 Two »3irramrnt« I 
 
 he. 
 
 Kv'n 1 
 
 l^'t^i. 
 
 lUii. 
 
 
 By God's appointment, U 
 
 
 But ahall they be my Ood. or ahall I bar* 
 
 Of th 
 
 To ..v«t 
 
 Bread, wuto, ur mmimt mv ou r^ iiL 
 
 UrOX THE HUN'S RKFU 
 THE CLOUDS IN A FA 11 
 
 Ik yonder! Ah I m^ •' 
 do M« 
 
 \'iiH 
 
 I hat roakoB biacs CMJ«Mla 
 irrmrv. 
 
 bMkuUfui nttk 
 
1006 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Unto the saints' sweet incense of their prayer 
 rheae smoky, curled clouds I do compare; 
 For as these clouds seem edg'd or lac'd with 
 
 gold, 
 Their prayers return with blessings manifold. 
 
 THE SINNER AND THE SPIDER. 
 
 SiKXEE. 
 
 What black, what ugly, crawling 
 thou ? 
 
 thing art 
 
 Spider. 
 
 I am a spider- 
 
 SlNNER. 
 A spider, ay ; truly a filthy creature. 
 
 Spider. 
 
 Not filtJiy as thyself in name or feature. 
 My name entailed is to my creation. 
 My feature from the God of thy salvation. 
 
 Sinner. 
 I am a man, and in God's image made; 
 I have a soul shall neither die nor fade; 
 God has possessed me with human reason; 
 Speak not against me, lest thou speakest 
 
 treason. 
 For if I am the image of my Maker, 
 Of slanders laid on me he is partaker. 
 
 Spider. 
 I know thou art a creature far above me, 
 Therefore I shun, I fear, and also love thee. 
 But tho' thy God hath made thee such a 
 
 creature, 
 Thou hast against him often play'd the traitor. 
 Thy sin has fetch'd thee down: leave oiF to 
 
 boast ; 
 Nature thou h:ust defiled, God's image lost. 
 Yea, thoti thyself a very beast hast made, 
 And art become like grass, which soon doth 
 
 lade. 
 Thy soul, thy reason, yea, thy spotless state, 
 Sin has subjected to th' most dreadful fate; 
 Hut I retain my primitive condition ; 
 I've all but what I lost by thy ambition. 
 
 SiXNER. 
 
 Thou venom'd thing, I know not what to 
 call thee : 
 Thu dwi". uf nature surely 'H'l befall thee; 
 
 thou kuowst not how 
 
 Thou wast compos'd o' th' dross and scum of 
 
 all; 
 Men hate thee, and in scorn thee Spider call. 
 
 Spider. 
 My venom's good for something, since God 
 made it ; 
 
 Thy nature sin hath spoil'd and doth degradt 
 it. 
 
 Thou art despoil'd of good, and, tho' I fear 
 thee, 
 
 I will not, tho' I might, despise and jeer thee. 
 
 Thou sayst I am the very dregs of nature ; 
 
 Thy sin's the spawn of devils, 'tis no creature. 
 
 Thou sayst man bates me 'cause I am a spider; 
 
 Poor man ! thou of thy God art a derider ; 
 
 My vemon tendeth to my preservation; 
 
 Thy pleasing follies work out thy damnation. 
 
 Poor man ! I keep the rules of my creation ; 
 
 Thy sin has cast thee headlong from thy sta- 
 tion. 
 
 I hurt nobody willingly, but thou 
 
 Art a self-murderer 
 
 To do what's good ; no, for thou lovest evil ; 
 
 Thou fly'st God's law, adherest to the devil. 
 
 SlN^XER. 
 
 Thou ill-shap'd thing ! there's an antipathy 
 'Twixt man and spiders, 'tis in vain to lie ; 
 Stand off, I hate thee ; if thou dost come nigh 
 
 me, 
 I'll crush thee with my foot ; I do defy thee. 
 
 Spider. 
 They are ill-shap'd who warped are by sin : 
 Hatred in thee to God hath long time been ; 
 No marvel then, indeed, if me his creature 
 Thou dost defy, pretending name and feature ; 
 But why stand off? My presence shall not 
 
 throng thee ; 
 'Tis not my venom, but thy sin, doth wrong 
 thee. 
 
 Come, I will teach thee wisdom ; do but hear 
 me: 
 I was made for thy profit — do not fear me. 
 
 But if thy God thou wilt not hearken to, 
 What can the swallow, ant, and spider do ? 
 Yet I will speak ; I can but be rejected : 
 Sometimes great things by small means are 
 effected. 
 
 Hark, then ! Tho' man is noble by creation. 
 He's lapsed now to such degeneration 
 As not to grieve, so careless is he grown, 
 Tho' he himself has sadly overthrown 
 
DIVISK KMULEMS FOR YOUTH. 
 
 1U07 
 
 And brought to bondage every i-urtlily thing, 
 Ev'n from the very spidt-r to the i. 
 This we poor .sensitives do feel an i 
 For subject to the curse you u»ado ujt i 
 Tread not upon ujc, neither from nte ^;.. , 
 Tid man which huM brought all the world to 
 woe. 
 
 The law of my creation \n>\* u. 
 I will not for thy priilo to Oml ii 
 I spin, I weave, ami all to let tli- 
 Thy be-<t pi-rformanceH but cnbw. 
 Thy gK»ry now is brought to Huch an ebb 
 It doth not much excel the npider'it web. 
 My weba, becoming Hnnrcii and lni|>!» for flica, 
 Do set the wiles of hell before thi- 
 Their tangling nature is to let th> 
 Thy sins (too) of a taiii^lini,' tuitur^ iu-. 
 Myden or hole, for thsit 'tis bottoniless, 
 Doth of damnation >«how the liLstingncM. 
 My lying quiet till tlie tly is catcht, 
 Shows secretly hell hath thy ruin hatrhl ; 
 In that I on her seize when she is taken, 
 I show who gathers whom Go<l hath fonaken. 
 The tly lies buzzing in my web to tell 
 How sinners always roar and howl in bell. 
 
 Now, since I show thee all these mystorieji, 
 Mow canst thou hate mo or mo scandalize? 
 
 SlN'NKR, 
 
 Well, well; I will no v.. !<Tider ; 
 
 I did not look fur such u a spider. 
 
 Sl'IPKR. 
 
 Come, hold thy |)eace. What I have yel to 
 
 say, 
 If heede<l, may help thee another day. 
 Bincc I an u>;ly, ven'mous cn-alure Ik?, 
 TluTo's «<>ni<' ri ii'iiiiilaiirf 'twist vi!i- nimi ntnl 
 
 nif. 
 
 My wild and heodlciw runninpi are like tboMe 
 Wh»>««' ways to niin do their «<tuU cx\Hi^e. 
 Dnylipht is not my time; I work i' th' night, 
 To show they are like mo wh<> hat«' the light. 
 Tho maid swecj*9 one web «l"i»n ; I make an- 
 other, 
 To show how heeiU-^- •..• - . iiHctioM 
 
 smother. 
 My wpK ■ ■•, 
 
 Nor wii. 10 to thee. 
 
 StX^ER. 
 
 O spider. I hare heard thee, and do wonder 
 A spider should thus lighten and thits Ibaoder. 
 
 Sriiiua. 
 
 l>u but hold still, and I vill Ut tbeo mm 
 
 ■■' 'fi my wavi .---..- 
 not 1 du 
 
 Fur - 
 1 shut 
 
 iutru gu iw W«l ui diTvt* IfBcns. 
 
 ^Ul 
 
 Oa« I Mi in a oorner, ^ 
 To show how some in accrcl < 
 
 Oroas webs great ' - I • 
 places. 
 To thow how many mu «iia ht»ucu 
 
 Another web I i»rf -' " - ' -» 
 To show thrrt<'» MOD. i 
 
 Thus in n 
 And by Ii 
 
 miMt di* 
 
 I hide mynolf wh<<n I fnr (!•*« •\.t wail. 
 
 If 1 .. 
 
 I stir uiv and i 
 
 This way and i ■•■■■«- - »>- . u*. 
 
 That sure as she is catch 'd so she wii>t dio; 
 But if I s«v she's like ti> . 
 Then wilii my vrnum I i 
 All which my «v 
 To catch uteu, 
 
 .HlWKR 
 
 O spider, til 
 
 I I.r.i\ flirc »p;: .. 
 
 rilh Ihjr skill: 
 
 .^ .•..11 
 
 BnvKtL 
 I am a spider, yH I cmn p o—i «■ 
 
 T' 
 
 I hey let mc p 
 
 I uru'- t' •• < »' 
 Of .1 
 Whrn 111 
 .\nd to \- 
 
 Id 
 
 ;d. 
 
 \: i>!<'a«in* ! a « * 'rTid tH<" hJc^*^ •«nTi«««, 
 
 One of Um ciii«ln« coartien Uuu be them. 
 
 Ilerelo- 
 Witb gTa%. 
 
1008 
 
 BUNTAN'S COMPLETE WORKS. 
 
 For this my brave adventure; no, not they: 
 Tliey come, they go, but leave me there to stay. 
 
 Now, my reproacher, I do by all this 
 Sliow how thou raayst possess thyself of bliss. 
 Thou art worse than a spider, but take hold 
 Oj Christ the door; thou shalt not be con- 
 
 troll'd : 
 liy him do thou the heavenly palace enter; 
 None e'er will chide thee for thy brave adven- 
 ture. 
 Approach thou then unto the very throne; 
 There speak thy mind, fear not, the day's 
 
 thine own. 
 Nor saint nor angel will thee stop or stay. 
 But rather tumble blocks out of the way. 
 My venom stops not me; let not thy vice 
 Stop thee ; possess thyself of paradise. 
 
 Go on, I say, although thou be a sinner, 
 Learn to be bold in faith of me, a spinner. 
 This is the way true glories to possess. 
 And to enjoy what no man can exjjress. 
 
 Sometimes I find the palace door up-lockt, 
 And so my entrance thither has up-blockt ; 
 But am I daunted? No, I here and there 
 Do feel and search; and so if anywhere, 
 At any chink or crevice, find my way, 
 I crowd, I press for passage, make no stay ; 
 And so thro' difficulty I attain 
 The palace, yea, the throne, where princes reign. 
 
 I crowd, sometimes, as if I'd burst in sunder. 
 And art thou crush'd with striving? Do not 
 
 wonder. 
 Some scarce get in ; and yet indeed they enter. 
 Knock, for they nothing have that nothing 
 
 venture. 
 
 Nor will the King himself throw dirt on thee, 
 As thou hast cast reproaches upon me. 
 He will not hate thee, thou foul backslider! 
 As thou didst me because I am a spider. 
 
 Now to' conclude: since 1 much doctrine 
 bring. 
 Slight me no more, call me not ugly thing. 
 God wisdom hath unto the pismire given, 
 A nd spiders may teach men the way to heaven. 
 
 SiXNEIl. 
 
 Well, my good spider, I my errors see; 
 1 was a fool for railing so at thee : 
 Thy nature, venom, and thy fearful hue 
 Biit :»how wliut sinners are and what they do. 
 
 Thy way and works do also darkly tell 
 How some men go to heaven, and some to 
 
 hell. 
 Thou art my monitor, and I am a fool : 
 They may learn that to spiders go to school. 
 
 OF THE MOLE IN THE GROUND. 
 
 The mole's a creature very smooth and 
 sleek ; 
 She digs i' th' dirt, but 'twill not on her 
 
 stick ; 
 So's he who counts this world his greatest gains, 
 Yet nothing gets but labour for his pains. 
 Earth's the mole's element ; she can't abide 
 To be above ground, dirt-heaps are her pride. 
 And he is like her who the worldling plays ; 
 He imitates her in her works and ways. 
 
 Poor silly mole ! that thou shouldst love to be 
 Where thou nor sun, nor moon, nor stars canst 
 
 see; 
 But oh how silly's he who doth not care, 
 So he gets earth, to have of heav'n a share ! 
 
 OF THE CUCKOO. 
 
 Thou booby ! say'st thou nothing but Cuckoo? 
 The robin and the wren can thee outdo : 
 They to us play through their little throats. 
 Not one, but sundry pretty tuneful notes. 
 But thou hast fellows: some like thee can do 
 Little but suck our eggs and sing Cuckoo. 
 
 Thy notes do not first welcome in our spring, 
 Nor dost thou its first tokens to us bring : 
 Birds less than thee by far, like prophets, do 
 Tell us 'ti^5 coming, tho' not by Cuckoo. 
 
 Nor dost thou summer have away with thee, 
 Though thou a yawliug, bawling cuckoo be ; 
 When thou dost cease among us to appear, 
 Then doth our harvest bravely crown our year. 
 But thou hast fellows : some like thee can do 
 Little but suck our eggs, and sing Cuckoo. 
 
 Since cuckoos forward not our early spring, 
 Nor help with notes to bring our harvest in, 
 And since, while here, she only makes a uoisc^ 
 So pleasing unto none as girls and boys. 
 The formalist we may compare her to, 
 For he doth suck our eggs and sing Cuckoo. 
 
DIVISE KMBLKilS FOR YOUTH. 
 
 lOC/V 
 
 OF THE BOY AND THE BUTTEUFLY. 
 
 Behold, how t-ager tlii.t our lilllc Ixjy 
 Is for thU butterfly, ;lh if all joy, 
 All profit!*, honour*, yea, uiui la.Htiri^ plrajiurrw, 
 Wero wrapt up in her, or the richest treanurni 
 Found in her would Ihj bundled up together. 
 When all her all in lighter than a feather. 
 
 He halloos, runs, and crie.-* out. Here, Ik'V*, 
 here I 
 Nor doth he brambles or the nettlet* fear: 
 He stumbles at titc molehills ; up he gct», 
 And runs again, as one bereft of wits; 
 And all his lalM>ur and this large outcry 
 Is only for a silly butterfly. 
 
 coMrAnisoy. 
 This little boy an emblem is i>f iln.-..- 
 Whose hearts are wholly at the world's disiKi*e. 
 The butterfly doth repri>senl to me 
 The world's Itest things at best but fadiri? hr: 
 All are but painted nothings and I'aN 
 Like this pimr butterfly to these our i' 
 His running through nettles, thnrn<t and briers 
 To gratify his boyish, fond dc«ires, 
 His tumbling over moleliills to attain 
 His eml — namely, his butterfly to gain — 
 Doth plainly sh<>w what hajuirds .Hotiie men run 
 To get what will be \>«t as soon as won. 
 Men seem in choice than chihlren lar mor< wise. 
 Because they run not after butterflies. 
 When yet, ala.>»I for what are empty t.._, , 
 They follow children, like to beanlle?*s bor«. 
 
 OF THE FLY AT THE CANDLE. 
 
 What ai'- 
 \ combat \s 
 
 To clash at liu'iit .' .\v»;iy, : i> : 
 
 Thus doing tliou wilt burn . . ■ and die. 
 
 But 'tU a folly hT** sdvir^ tn f^r^; 
 She'll kill the ca- 
 Slap, says she, at 
 80 whceht about and dooi her blow* nptmL 
 
 Nor doth the candle let her quite rNCapr, 
 
 imt gives soaie It"' • - ' ^: unto the •}>«, 
 
 Throws up her ni: ind down •he falU, 
 
 Where she lies spni«> ling and fur ituccDUf calU. 
 
 Wl..- 
 
 Au<\:\'. 
 
 But n< 
 And h. 
 
 ■> a^ain, 
 
 la And main ; 
 
 Ci>M|-Alttw)!«. 
 
 I 
 
 Our 
 The tly ^ 
 
 That hat. 
 
 At hut the lt<jipcl 
 Doth thcu) with huriiii . 
 
 OX THE maiSG OF THE HDK. 
 
 Look, look I BrsTo 80I doth p«*p up trom 
 beneath. 
 Shown UB hi« ifiildi'n f»<*, «Wb «« »»• l»fr«<l»f« ; 
 
 Where he hi- 
 And givM Us ..... 
 
 Nor are we now. 
 To question, la it • I 
 The night in v 
 And now we 
 
 ..f 1...M 
 
 uy. 
 
 And thua it is when Jomu ahow* bis flw 
 And duth aaaare u» o( his love and fvaea. 
 
 UPON THE Pi 
 
 !:riT>TL 
 
 A rrtVKi.y tJrht in^WH !• 
 
 A 
 Y. 
 If 
 
 "•re; 
 
 Rttt irr. afa«' ff** romm-mlT S«»hoUl 
 
 'UtcuM. 
 
 4iii: 4i'»» 
 
 ar- 
 il.. » t . . 
 
 That grow and thrt«« lu iuii tt*Uu»ty. 
 
 1 
 
 Wl. 
 
 • ••MrAEtao 
 
 ;i«>rf<vt nil 
 
 ijAfdcn ••: 
 
 a 
 
1010 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Its blasted blooms are motions unto good, 
 Which chill affections do nip in the bud. 
 
 Those little apples which yet blasted are 
 Show some good purposes— no good fruit bear. 
 Those spoil'd by vermin are to let us see 
 How good altoinpts by bad thoughts ruin'd be. 
 
 Those which the wind blows down while 
 they are green 
 Show good works have by trials spoiled been. 
 Those that abide while ripe upon the tree 
 show in a good man some ripe fruit will be. 
 
 Behold, then, how abortive some fruits are 
 Which at the first most promising appear ! 
 The frost, the wind, the worm, with time doth 
 
 show 
 There flow from much appearance works but 
 few. 
 
 Thy case is so deplorable and bad 
 Thou shunn'st to think on't lest thou shouldat 
 
 be mad ; 
 Thou art beset with mischiefs every way ; 
 The gallows groaneth for thee every day. 
 
 Wherefore, I prithee, thief, thy theft forbear; 
 Consult thy safety, prithee have a care ; 
 If once thy head be got within the noose, 
 'Twill be too late a longer life to choose. 
 
 As to the penitent thou readest of, 
 What's that to them who at repentance scoff? 
 Nor is that grace at thy command or pow'r, 
 That thou shouldst put it off to the last hour. 
 
 I prithee, thief, think on't and turn betime; 
 Few go to life who do the gallows climb. 
 
 UPON THE THIEF. 
 
 The thief, when he doth steal, thinks he 
 doth gain. 
 Yet then tlie greatest loss he doth sustain. 
 Come, thief, tell me thy gains, but do not falter. 
 When summ'd, what comes it to more than the 
 halter? 
 
 Perhaps thou'lt say. The halter I defy ; 
 So thou mayst say, yet by the halter die. 
 Tlidu'lt say, Then there's an end; no, prithee, 
 
 hold, ^ 
 
 1 le was no friend of thine that thee so told. 
 ] I car thou the word of God : that will thee tell 
 Without repentance thieves must go to hell. 
 Hut should it be as thy false prophet says, 
 Yet naught but loss doth come by thievish ways. 
 
 All honest men will flee thy company; 
 Thou liv'st a rogue, and so a rogue will die ; 
 Innocent boldness thou hast none at all; 
 Thy inward thoughts do thee a villain call. 
 
 Somelimcs, when thou liest warmly on thy 
 bod, 
 Thou art like one unto the gallows led ; 
 I'oar as a constable breaks in upon thee; 
 Thou art as if the town was up to stone thee. 
 
 If hogs do grunt or silly rats do rustle, 
 Thou art in consternation; think'st a bustle 
 By men about the door is made to take thee ; 
 And all because good conscience doth forsake 
 thee. 
 
 OF THE CHILD WITH THE BIED ON 
 THE BUSH. 
 
 My little bird, how canst thou sit 
 And sing amidst so many thorns? 
 
 Let me but hold upon thee get, 
 My love with honour thee adorns. 
 
 Thou art at present little worth ; 
 
 Five farthings none will give for thee ; 
 But prithee, little bird, come forth; 
 
 Thou of more value art to me. 
 
 'Tis true it is sunshine to-day, 
 
 To-morrow birds will have a storm ; 
 
 My pretty one, come thou away ; 
 My bosom then shall keep thee warm. 
 
 Thou subject art to cold o' nights, 
 When darkness is thy covering ; 
 
 At days thy danger's great by kites ; 
 
 How canst thou then sit there and sing? 
 
 Thy food is scarce and scanty too ; 
 
 'Tis worms and trash which thou dost eat ■ 
 Thy present state I pity do ; 
 
 Come, I'll provide thee better meat. 
 
 I'll feed thee with white bread and milk, 
 And sugar-plums, if thou them crave ; 
 
 I'll cover thee with finest silk, 
 That from the cold I may thee save. 
 
 My father's palace shall be thine ; 
 
 Yea, in it thou shalt sit and sing: 
 My little bird, if thou'lt be mine. 
 
 The whole year round shall be thy spring 
 
DIVISE EMBLEMS FOR YOUTH. 
 
 ion 
 
 I'll teach thee all the notc« at court ; 
 
 Uiithought-of music thou ahuU play, 
 Ami all that thither do rf:«ort 
 
 8hall praise thee for it ev'ry tlay. 
 
 I'll keep thee .-(afe from eat niul cur, 
 No luaiiiier o' harm nhall com<- '•• '> 
 
 Vea, I will bo thy Huccourer, 
 My bosom shall thy cabin be. 
 
 But lo, behohi, tl»c biril is gone! 
 
 These charmiiipt wnuUl not make her yieUI : 
 The ehilil's left at the bush alone, 
 
 The bird llies yonder o'er the Held. 
 
 This child of Christ an emblem is, 
 
 The binls to sinners I eompare; 
 The thorns are like those >in-* tif his 
 
 Which do surround him ev'rywherc. 
 
 fir ~ !ier ftHwl, and sunnhine day 
 
 A I ''ins of ihiwe ftKtli.sh toys 
 
 Which to destruction lead the way — 
 The fruit of worldly, empty joy». 
 
 The ar^^uments this child doth chooeo 
 To draw to him a bird thud wild, 
 
 Show ("liri-st familiar HiH'ii-i) doth Uiw 
 To mike t«» him be reeoncil'd. 
 
 The bird, in that she take« her wing 
 I !ier from him after all, 
 
 Sh i\n man loves any thing 
 
 Much better than the heavenly call. 
 
 rovi-Ar.!*- 
 The rcMie (! 
 ikit what's Utv uu 
 huok«. 
 
 This hiHh an <>nibUiii 
 or whi< aoM wbiMt b* hi* KsthM'a 
 
 U.... 
 
 T5> 
 
 A.; 
 
 V.l..,/. 
 
 .i:.l i. 
 
 UPON TH! 
 He wantM, he a«k*, i 
 Tliov within do«)n» to I. 
 II. 
 Hu 
 II< 
 II' 
 Th 
 Ti.. 
 
 II 
 At 
 Au ajuw ihcy gt%tt hiiu «Ul«*>Ul luti<« *kU/ 
 
 »', 
 
 Till- Ih .-L-Mr .1 
 
 . tV.jt i>r%r 
 
 OF TllL i;<»h 151 sll. 
 
 This homely bush doth to mine cyi" -m- - 
 A very fair, yc«, comely, ruddy rose. 
 
 rhi* row doth always bow it« head to n. 
 
 haviii.'. f" . ' f ■ ^ HO will Ix- , 
 
 Y.'lniSrl- 
 ' n to oue but vik*i l>u*h vn'.i have my bhxMl. 
 
 UmN THE HORh£ and HIH IU1>KIL 
 
 Yci^ the III ' «l«ng»«'. 
 
 lie he the 11... .. . - 
 
 Bush, why dost thou b««r a ri»M5 if n>no L'>. hfr? cmr.rw oo« amain; h» ri<kw ^UJ 
 niant iuive UT 
 
 .Vrt !•• 
 
 Or doUi ihjr U^l> uumuur tend thu «aj|- : 
 
 .rt \wms hi tV-ih n-.t 7 '»-d. 
 
 J Aii"Wicr <j<«wi». 
 
1012 
 
 BUNYAN'S COMPLETE WORKS. 
 
 Now every horse has his especial guider ; 
 Then by his going you may know the rider. 
 
 COMPARISON. 
 
 Now let us turn our horse into a man, 
 The rider to a spirit, if we can: 
 Then let us by the methods of the guider ^ 
 Tell every horse how he should know his rider. 
 
 Some go as men direct, in a right way, 
 Nor are they suffer'd e'er to go astray : 
 As with a bridle they are govern'd well, 
 And so are kept from paths that lead to hell: 
 Now tliis good man has his especial guider, 
 Then by his going let him know his rider. 
 
 Another goes as if he did not care 
 Whether of heav'n or hell he should be heir ; 
 The rein, it seems, is laid upon his neck, 
 And he pursues his way without a check : 
 Now this man (too) has his especial guider, 
 And by his going he may know his rider. 
 
 Again, some run as if resolved to die. 
 
 Body and soul, to all eternity ; 
 
 Good counsel they by no means can abide; 
 
 They'll have their course whatever them be- 
 tide: 
 
 Now these poor men have their especial 
 guider; 
 
 Were they not fools, they soon might know 
 their rider. 
 
 There's one makes head against all godli- 
 ness; 
 Tliose (too) that do profess it he'll distress; 
 He'll taunt and flout if goodness dotli appear, 
 And those that love it he will mock and jeer : 
 Now tliis man (too) has his especial guider. 
 And by his going he may know his rider. 
 
 UPON A PENNY LOAF. 
 
 Thy price one penny is in time of plenty ; 
 In famine doubled 'tis from one to twenty; 
 Vea, no man knows what price on thee to set 
 When there is but one penny loaf to get. 
 
 OOMPAMSOX. 
 This loaf's an emblem of the word of God— 
 A thing of low esteem before the rod 
 Of famine smites the soul with fear of death; 
 But then it is our all, our life, our breath. 
 
 THE BOY AND WATCHMAKER/ 
 
 Boy. y 
 
 This watch my father did on me bestow ; 
 A golden one it is, but 'twill not go, 
 Unless it be at an uncertainty ; 
 But as good none as one to tell a lie. 
 
 When 'tis high day my hand will stand at nine ; 
 I think there's no man's watch so bad as mine. 
 Sometimes 'tis sullen, 'twill not go at all, 
 And yet 'twas never broke nor had a fall. 
 
 Watchmaker. 
 Your watch, tho' it be good, through want 
 
 of skill 
 May fail to do according to your will. 
 Sui^pose the balance-wheels and spring be good, 
 And all things else, unless you understood 
 To manage it as watches ought to be, 
 Your watch will still be at uncertainty. 
 Come, tell me : do you keep it from the dust, 
 And wind it duly that it may not rust? 
 Take heed (too) that you do not strain the 
 
 spring. 
 You must be circumspect in ev'ry thing. 
 Or else your watch will not exactly go ; 
 'Twill stand, or run too fast, or move too slow. 
 
 COMPARISON. 
 
 This boy resembles one that's turned from 
 sin — 
 His watch the curious work of grace within : 
 The Watchmaker is Jesus Christ our Lord ; 
 His counsel, the directions of his word. 
 Then, convert, if thy heart be out of frame, 
 Of this Watchmaker learn to mend the same 
 Do not lay ope thy heart to worldly dust, 
 Nor let thy graces overgrow with rust ; 
 Be oft renew'd in th' spirit of thy mind, 
 Or else uncertain thou thy watch will find. 
 
 ON THE CACKLING OF A HEN. 
 
 The hen, so soon as she an egg doth lay. 
 Spreads the fame of her doing what she may,"- 
 About the yard a cackling she doth go. 
 To tell what 'twas she at her nest did do. 
 
 Just thus it is with some professing men : 
 If they do aught that's good, they, like our hec 
 Cannot but cackle on't where'er they go. 
 And what their right hand doth their left musi 
 know. 
 
DIViyE EMBLEMS FOR YOVTIT. 
 
 1013 
 
 UPON A SNAIL. 
 
 She goes but softly, but «hc (;«)fth sure ; 
 
 She stumbles not, ju» stronprr creature* do ; 
 Her journey's shorter, no she may endure, 
 
 Better than they which do much farther go. 
 
 She makes no noise, but ntilly soixeth on 
 The tlow'r or herb appniutttl for her fixtd ; 
 
 The which she quietly iloth feed u|»on. 
 
 While othen range and glare, but find no 
 good. 
 
 And tho' she doth but very softly go. 
 However slow her pace bo, yet 'lis sure: 
 
 And certainly they that do travel so 
 The prize which they do aim at they procure. 
 
 Altho' they seem not much to stir or go 
 
 Who thirst for Christ, and who from wrath 
 do rtee. 
 
 Yet what they seek for, quickly they come to, 
 Tho' it doth seem the farthcjtt off to be. 
 
 One act of faith doth bring them to that flow'r 
 They so long for, that they may eat and live ; 
 
 Which to attain is not in others' jmwer, 
 Tho' for it a king's ransom they would give. 
 
 Then let none faint nor Ik* at all dismay'd 
 That life by Christ do )..-..L tl,. v -)> .11 M..f 
 fail 
 
 To have it; let them nothing' !>•• air.n-i: 
 The herb and tlow'r are eaten by the snail. 
 
 UPON 
 
 A SKILFUL I'LAYKU ON 
 INSTKU.MKNT. 
 
 JIk tliiit can play well on :r 
 
 Will take tlic ear and c«i 
 With mirth or iUidncAs when it is inteat; 
 
 And mu-nic into it a way duth find. 
 
 But if one hears thnt hath therein no nkill, 
 (As often music liL'lits <•( "iirh o •h.inci.' 
 
 Of its hr:iv.- tP.T. - .; 
 
 And ihcri' ar- . n 
 
 dance. 
 
 ^Vbether thU man of wrath or grace doth 
 prrach, 
 
 So •kilfully h*» hiindW *v*ry wortf, 
 .\n'i vrh, 
 
 1 ...nL 
 
 But sr>mr then* Iv whirh, %n %hr hnit«, do \im 
 \ >t advaocv; 
 
 8u« .' ; , '.ry ; 
 
 They weep not at il, neither lo it daac*. 
 
 AN 
 
 <OMPARI.>W)N. 
 
 r.. hir 
 
 That dot il w 
 Applying' 
 
 i'l\v 
 
 Ul MAN II Y NAH Ut:. 
 
 From (itKl he's « backslider, 
 Of way* he Iovm the wider; 
 
 With nV ' ■ 
 
 More \> 
 
 In sin he's a confidrr, 
 A make-b.nit :iiiil di\idpr; 
 Blind reason is his guidrr, 
 Tho devil is his rider. 
 
 UPON THE niSOHKniKNT CHILD. 
 
 CfllLDRES, when little, how do they delight 
 us! 
 
 Wl . ■" ■■.-■-.. 
 
 Th. 
 
 And to deiight in ' ii ; 
 
 Their parentii' li^- !-'k. 
 
 At if relation had them quite fomnok. 
 
 They take th. ■ ' ••»-,-•• 
 
 Than the ni" 
 
 Thejr reckon they are nuulrn. and that •• 
 
 \Vh ■ • ■ -I. ••! • • ■ >i .,i.'— » ■*. 
 
 If; 
 
 All 1 . II to rob a uther. 
 
 Tliry'll jortle parrnu oot of place and f*>^''^ 
 ThrV'll make ihrmseN- •'- >— ' " ' 
 demur. 
 
 IJ 
 
1014 
 
 BUNYAN'S COMPLETE WOBKS. 
 
 But, wretch'd child! how canst thou thus 
 
 requite 
 Thy aged parents for that great delight 
 They took in thee when thou as helpless lay 
 In tiieir indulgent bosoms day by day? 
 Thy motlier, long before she brought thee forth, 
 Took care thou shouldst want neither food nor 
 
 cloth. 
 Thy father glad was at the very heart 
 Had he to thee a portion to impart. 
 Comfort they promised themselves in thee, 
 But thou, it seems, to them a grief will be. 
 How oft, how willingly, brake they their sleep 
 If thou, their bantling, didst but wince or weep ! 
 Their love to thee was such they could have 
 
 giv'n, 
 That thou mightst live, all but their part of 
 
 heav'n. 
 
 But now, behold, how they rewarded are 
 For their indulgent love and tender care ! 
 All is forgot, this love they do despise ; 
 They brought this bird up to pick out their eyes. 
 
 UPON A SHEET OF WHITE PAPER. 
 
 This paper's handled by the sons of men 
 ioth with the fairest and the foulest pen. 
 "will also show what is upon it writ, 
 !i ether 'tis wisely done or void of wit. 
 E; ih blot and blur it also will expose 
 To the next readers, be they friends or foes. 
 • 
 
 H COMPARISON. 
 
 Some souls are like unto this blank or sheet, 
 fSo' not in whiteness:) the next man they 
 meet, 
 rhat he will, a good man or deluder, 
 jave or fool, the dangerous intruder 
 [write thereon, to cause that man to err 
 :trine or in life, with blot and blur, 
 till that soul conceal wherein it swerves, 
 >w itself to each one that observes, 
 ing man may know who was the writer, 
 >J the hellish nonsense the inditer. 
 
 UPON THE FROG. 
 
 The fidir by nature is both damp and cold ; 
 Her mou ■; i-^ large, her belly much will hold; 
 She sits 8< :,( what ascending — loves to be 
 Croaking Jii gardens, tho' unpleasantly. 
 
 COMPARISON. 
 
 The hypocrite is like unto this frog — 
 As like as is the puppy to the dog. 
 He is of nature cold, his mouth is wide 
 To prate and at true godliness to deride ; 
 And the' the world is that which has his love 
 He mounts his bed as if he liv'd above ; 
 And though he seeks in churches for to croak 
 He neither loveth Jesus nor his yoke. 
 
 ON THE BARREN FIG TREE IN GOD'S 
 VINEYARD. 
 
 What! barren here, in this so good a soil? 
 The sight of this doth make God's heart recoil 
 From giving thee his blessing, barren tree : 
 Bear fruit, or else thine end will cursed be ! 
 
 Art thou not planted by the water side? 
 Know'st not thy Lord by fruit is glorified? 
 The sentence is. Cut down the barren tree : 
 Bear fruit, or else thine end will cursed be ! 
 
 Thou hast been digg'd about, and dunged too : 
 Will neither patience nor yet dressing do? 
 The executioner is come, O tree ; 
 Bear fruit, or else thine end will cursed be*! 
 
 He that about thy roots takes pains to dig 
 Would, if on thee were found but one good fig, 
 Preserve thee from the axe : but, barren tree, 
 Bear fruit, or else thine end will cursed be ! 
 
 The utmost end of patience is at hand ; 
 'Tis much if thou much longer here doth stand ; 
 O cumber-ground ! thou art a barren tree ; 
 Bear fruit, or else thy end will cursed be ! 
 
 Thy standing nor thy name will help at all ; 
 When fruitful trees are sjjared, thou must fall. 
 The axe is laid unto thy roots, O tree ! 
 Bear fruit, or eke thine end will cursed be 
 
 OF THE GOING DOWN OF THE SUN 
 
 What ! hast thou run thy race? art going 
 
 down ? 
 Why, as one angry, dost thou on us frown ? 
 Why wrap thy head with clouds and hide thy 
 
 face. 
 As threatening to withdraw from us thy grace ? 
 
DIYISE EMBLEMS FOR YOUTH. 
 
 1015 
 
 1 leave us not ! When once thou h»d«t thy 
 head 
 Our horizon with darknesw will he uprt'od. 
 Tell, who hath thee utV.nded. Turn a^ain: 
 \!:tf ! too late; enlrealun are in vain! 
 
 0)MI".vni80K. 
 
 The Go«pel here hajj had a Mununer'n day, 
 nut in its ttuiishine we, like UmU, tlid play, 
 
 Or elM (kll out, aod with «ach oUirr wrangle. 
 And did, itutead of work, nut much but 
 jangle. 
 
 And If our tun Mwrnn angry, hld« hU f«c«. 
 Shall it go down, iihall night {mmmm thb 
 
 place? 
 IjhX not the roice of night-bird* im adlici, 
 And of our n)iM|>cnt iiumut< - ■• "■* 
 
 T)IK KSl>. 
 
ONF ^ 
 
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