The Works of the
Rev. John Wesley, M.A.
Transcriber’s Notes
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THE
WORKS
OF THE
Rev. JOHN WESLEY, M.A.
Late Fellow of Lincoln-College, Oxford.
Volume IX.
BRISTOL:
Printed by WILLIAM PINE, in Wine-Street.
MDCCLXXII.
THE
CONTENTS
Of the Ninth Volume.
The manners of the ancient Christians.
[Chapter I.] Of the life of Christ.
[Chapter II.] Of the church at Jerusalem.
[Chapter III.] The state of the Heathens before their conversion.
[Chapter IV.] Of their prayer and study of the scripture.
[Chapter V.] Of their fasts, meals, modesty, and seriousness.
[Chapter VI.] Of their marriages, their union, and public assemblies.
[Chapter VII.] Of their persecutions.
[Chapter VIII.] Of their care of the poor sick, their hospitality, and patience.
[The doctrine] of Salvation, Faith, and Good Works; extracted from the homilies of the church of England.
[An Abridgment] of the Pilgrim’s Progress.
[A Word of Advice] to Saints and Sinners.
[Christian Letters] by Joseph Alleine.
[A Word to a Sabbath-Breaker.]
[A Word to a condemn’d Malefactor.]
[A Word in Season]: Or Advice to an Englishman.
The Manners of the
ANCIENT CHRISTIANS.
Extracted from a French Author.
CHAPTER I.
Of the life of Christ.
1.AS the Christian religion is not an invention of men, but the work of God, it received its full perfection at the beginning of it. For who can imagine, the apostles were ignorant of any truth necessary or useful to salvation? Or that any thing has been since found out touching the conduct of life, more wise and excellent than what Jesus Christ taught them? It is among the first Christians therefore, that we must look for a pattern of the most perfect life, and by consequence of the most happy, which can be upon earth.
2. Let us begin with the life of Christ himself, the model and source of all perfection. In his very childhood he sets us an example, by his teachableness and obedience to his parents. Of the rest of his youth we only know, that he lived in the little town of Nazareth, passing for the son of a carpenter and working as one himself. In such obscurity he, who came to be the light of the world, chose to pass the greatest part of his life. Thirty years he lived a private life, and only three or four in public, to shew us, that a private life is best for the generality of men: and that there is only a small number who ought to act in public, so far as the order of God, and the love of their neighbour require it.
3. Before he began his great work, he prepared himself for it, by fasting and prayer. And having afterwards been tempted of the devil, to shew, he is able to succour when we are tempted, he went forth to seek and to save that which was lost. He shewed that he came from God by his miracles. And even these gave him matter of many virtues; of simplicity, humility, patience. He wrought them without any pride or ostentation; he seldom stayed till he was asked to do them; and then, only to exercise, or to make known the faith of those that asked him. He gives the glory of all to his Father. “I can of myself, says he, (that is, as man) do nothing. My Father who abideth in me, he it is that doth the works.”
4. What patience was it, to bear that incredible multitude, which continually followed him, who prest to touch him, who threw themselves upon him, and were often ready to overwhelm him? If he went into a house, all the city gathered together at the door, and gave him no time, so much as to eat. So that he could no longer come into the towns, unless in secret; but was forced to stay abroad in the deserts: and even thither the people followed him in great multitudes, as appears by the five thousand, whom he fed there. Hence it was, that he retired to the mountains to pray, that he employed the nights therein, and that he slept when he could, and as he could; as in the ship, during the storm.
5. His life was now more laborious, than when he worked with his hands. Indeed he had not time to work in; insomuch that he suffered women to minister unto him of their goods, and even kept some money by him. Of this he made Judas the keeper. So much did Jesus esteem money! He gave alms of the little he had, and sometimes he had none at all. Indeed he lived all along in great poverty. He had not where to lay his head. At his death, he had no goods, but his cloaths. He came, not to be ministered unto, but to minister. He made his journeys on foot, and continued walking even till the heat of the day. For it was at noon that he sat down, weary as he was, on the well, where he met the woman of Samaria. And tho’ he was the Lord of nature, we find not that he wrought any miracle for his own convenience, or to spare his own pains. The angels ministered unto him only once, to shew what was his due, had he pleased to use it.
6. All his carriage was simple, easy, natural, lively. He looked them in the face, with whom he spake: as the rich young man. It is often said, “He stretched forth his hand unto them;” often, that he made use of such other particular gestures, as were suitable to the occasion. Sometimes his very looks exprest pity, or grief, or indignation: at other times, tenderness; as when he took up the children in his arms, and laid his hands upon them.
7. With all this plainness and simplicity of behaviour, he preserved a wonderful dignity. He was always serious. We find him twice in tears: but it is not said, that he ever laughed. He asked nothing of any man, following his own maxim, “It is more blessed to give than to receive.” All men sought him out and ran unto him. He conversed with all, without any meanness of behaviour, and yet with the utmost condescension; being easy of access to all; yea to Publicans and Sinners. He condescended to eat, and to lodge with them, yea to let a woman that was a sinner touch him, and perfume his feet; a delicacy that seemed quite opposite to his poor and mortified life.
8. As he came into the world to instruct mankind, he taught continually both in public and private: insomuch that men admired the power by which he spoke, and the gracious words that came out of his mouth. His discourse was simple and clear, without any ornament, but lively and natural figures. Sometimes, he speaks by actions, as when he bids John’s disciples, “Go tell unto John what ye have seen and heard.” And generally, his words are few. He lays down great principles without troubling himself to draw consequences, or to prove them. Indeed they carry in themselves the light of truth, which only wilful blindness can resist. When he does use proofs, they are those of sensible reasonings and familiar comparisons. His miracles were the strongest proofs, and best suited to all understandings. These were equally apprehended by the learned, as Nicodemus, and the unlearned, as the man born blind. He often joins thereto the authorities of the law and the prophets, shewing that his doctrine came from the same wisdom, and that the Old Testament and the New were built on the same divine foundation.
9. That his disciples might have the full benefit of his example, he lived with them in common, as one family. They followed him wherever he went; they eat and lodged with him; they had opportunity of studying him continually. He spared no pains to instruct them. What they understood not in his public discourses, he explained to them in private; treating them as his friends, and telling them all things, as they were able to bear them. He bore with the utmost patience, their dulness, their ignorance, their vanity, and all their faults, and laboured without ceasing to correct them.
*10. But he had other disciples beside the twelve: for all who believed and were baptized were called his disciples. St. Paul mentions above 500 of them, who together saw him after his resurrection. So that the church even then consisted of two parts: the people, simply called The disciples or The brethren, and those whom Christ had set apart for ministring in public: such were first, The apostles, and then the seventy, whom he chose, and sent two and two before his face.
*11. The different degrees of love wherewith our Lord loved different persons are worthy a serious reflection. He hath taught us, that every man is our neighbour, whom we are to love as ourselves: and he accordingly loved all the world: yea, he gave his life for all. Yet he loved his disciples in a particular manner, and above the rest of them, his apostles; above the rest of the apostles, St. Peter and the sons of Zebedee; and above all, St. John. Thus by his own example hath he authorized us to regard some persons with a particular affection, and shewn, that peculiar friendship is not inconsistent with universal charity.
12. But in his sufferings chiefly hath “He left us an example, that we should tread in his steps.” Being like us in all things, except sin, he felt all the inconveniences of life; hunger, thirst and weariness and pain: and the state he was in, the night before his passion in the garden, plainly shews, that he was sensible like us, of grief and fear and sadness. Add to these his sense of the hardness of men’s hearts, and the contradiction of sinners. But he suffered all, and particularly in his passion, with an invincible constancy. He who with a word could have confounded his accusers and judges together, opened not his mouth. He stood unmoved as a rock in the midst of all insults, reproaches, outrages. On the very cross he possest his soul in patience. Even there retaining composure of mind, he prays for his murderers; he accepts the faith of the penitent thief; he provides for his mother’s comfort; he finishes the accomplishment of the prophecies; he commends his spirit to God.
CHAPTER II.
Of the church at Jerusalem.
1.AFTER the apostles had received the Holy Ghost, they were living images of Jesus Christ. And by them all the following servants of Christ were to form their hearts and lives. So St. Paul to the Corinthians, Be ye followers of me, as I am of Christ: and to the [♦]Philippians, Brethren, be followers together of me, and mark them which walk so, as ye have us for an example.
[♦] “Phillippians” replaced with “Philippians”
2. Thus they taught by their lives as well as their words. But they chose out some of the believers, whom they taught in a more particular manner, as Jesus Christ had instructed them. These were with them continually wherever they went: these followed them in all their journies, and were appointed by them to reside in, and to govern the churches as they were formed. So with St. Peter was Mark, whom he calls his son (1 Peter v. 13.) and St. Clement, well known in all the churches. With St. Paul, were Timothy, Titus, St. Luke, and sometimes the same St. Clement. Thus Polycarp accompanied St. John. These holy men applied themselves with all care to learn the doctrine, and to imitate the lives of the apostles. And hereby they were themselves examples to other believers, both by word and conversation, in charity, in spirit, in faith, in purity. They likewise themselves formed disciples, capable of instructing and forming others. And this St. Paul directs Timothy to do (2 Timothy ii. 2.) The things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Thus was the faith once delivered to the saints: thus was the church, the whole body of Christians from the beginning, the ground and pillar of truth, of all the truths contained in the oracles of God. In the writings therefore of these, not of modern reasoners and disputers, are we to search for that sense of scriptures hard to be understood, which they received from the apostles, and the apostles from Christ.
3. The church at Jerusalem, the pattern and mother of all churches, was taught and governed by the apostles themselves. And all the members thereof continued stedfastly in the apostles doctrine and fellowship, and in breaking of bread and in prayer. All who believed were together and had all things common. They sold their possessions and goods, and parted them to all, as every man had need. They continued daily with one accord in the temple, and in breaking bread in the house or chamber appointed for it: and eat their meat with gladness and singleness of heart, praising God and having favour with all the people. Again we read, The multitude of them that believed, were of one heart, and of one soul, neither said any, that ought of the things which he possessed was his own, but they had all things common. And great grace was upon them all, neither was there any among them, that wanted: for as many as were possessors of lands or houses, sold them, and brought the prices of the things that were sold, and laid them down at the apostles feet. And distribution was made to every man, according as he had need.
4. This community of goods the ancient philosophers and law-givers often endeavoured, but could never effect: having only punishments to constrain, or reasonings to persuade men to it. And both these were too weak to prevail. Only the grace of Christ could effect it. When this was shed abroad in their hearts, they all looked on each other as brethren, all united in one family, and fed alike by the common care of their Father. The law of love, so often repeated by their Lord, was continually before their eyes, and by this did all men know they were his disciples, by their love to one another.
5. It is said, that they continued stedfastly in the apostles doctrine; and they are often called, the disciples or learners. They diligently applied themselves to learn all the truths of God, whether by hearing the apostles both in public and private, or by reading and comparing together the holy scriptures, and meditating upon them. It is likewise said, that they continued in prayer, and went daily for that purpose to the temple: probably at the solemn hours of prayer, the third, sixth and ninth, which the Christian church observed for many ages.
6. The other part of their daily service mentioned here, is the breaking of bread, or the Lord’s supper, as the phrase signifies, not in this place alone, but in many others of the New Testament. It was followed by a repast, the use of which continued long in the [♦]church, under the name of Agapæ, or feasts of love. And these it is said, They eat with gladness and singleness of heart. In a word, all the Christians were as little children, in humility, disinterestedness and purity. By renouncing worldly good and hopes, they had cut off the occasions of passions and of the uneasinesses of life: so that their minds were wholly taken up with heaven, and their hope full of immortality. Thus the church of Jerusalem subsisted near forty years, under the conduct of the apostles and St. James (the bishop of it) in particular: till the Christians seeing the ruin of that unhappy city to approach, according to the prediction of their Master, retired out of it to the little town of Pella, where they continued in peace and safety.
[♦] “chuch” replaced with “church”
CHAPTER III.
The state of the Heathens before their conversion.
1.THEY who are unacquainted with history, suppose, that the men who lived seventeen hundred years ago, were more artless, more innocent and more teachable, than those that are now alive. But the writings of those times which still remain, clearly prove the contrary. The crimes, whereof they give us to full accounts, were committed in the face of the sun. No one ran into a corner to commit them, or endeavoured afterwards to conceal them. And the providence of God seems to have preserved these accounts, on purpose to shew, from what an abyss of corruption (described in short by St. Paul in the beginning of his epistle to the Romans) Jesus Christ delivered the world.
2. The ordinary diversions of the people of Rome, were to see men kill one another, or torn in pieces by wild beasts. And the governors of the provinces, daily exercised the greatest cruelties upon those who were not Romans. The emperors put to death whom they pleased, without any process or trial; whence it was that bad princes shed so much blood, even of the most noble Romans. Their avarice was equal to their cruelty; so that all places were full of frauds, of falshoods, of perjuries, of calumnies, of violences and oppressions.
3. Yet in the midst of the Roman empire, yea, of Rome itself, Christianity established itself: And that at a time when it was the most enlightened that ever it was, as well as the most corrupted. Nor could it more evidently appear, that the Gospel was the power of God, than by its triumphing over those very dispositions, which were of all others most opposite to it. What could be more opposite to the humility of faith and the simplicity of the Christian doctrine, than the haughtiness of self-conscious knowledge, and pride of understanding? What to the inward purity it required, and the strictness of its morality, than that entire depravity of heart, and overflowing corruption of manners?
4. The manner of preaching the Gospel was different, according to the dispositions of the hearers. The apostles convinced the Jews by proofs drawn from their own prophets, and other parts of holy writ; the Heathens, by reasonings, more simple or more subtle, according to their capacity. But what most prevailed on the heathen was, the miracles which were frequent, for two hundred years after the apostles, the holy lives of the Christians, and their constancy in sufferings and death.
5. When any one desired to be a Christian, he was brought to the bishop, who carefully examined, what were the motives and causes of his desiring it, and what his life past had been? For none were received ’till they had renounced whatever was contrary to the law of Christ: and given proof for some time, that they were determined, to make it the rule of their future life.
6. He who was judged sincere in his desire, was received by the bishop into the number of Catechumens. These were not only present at the [♦]public exposition of scripture (for so might the Infidels themselves) but had Catechists appointed for them, whose office it was, to instruct them severally in the first principles of Christianity, and to watch over them continually, that their practice might be answerable thereto. The common time for being a catechumen was two years: but it might be either longer or shorter. It was always so long, till the person appeared to be changed in heart and life. The names of those who were judged to be thus changed, were given in at the beginning of Lent. And these, as well as the faithful, spent that solemn time, in watching, fasting and prayer. In the mean while they were instructed in the creed, and the mysteries of the Christian faith: as to their progress wherein they were frequently examined in the church, before the congregation.
[♦] “publick” replaced with “public” for consistency
7. Toward the end of Lent they were taught the Lord’s prayer, and instructed in the nature of the sacraments, and having been thus prepared, they were baptized on Easter-Eve, that they might rise again with Christ: or on the eve of Pentecost, that they might be ready to receive the Holy Ghost. But though these were the stated times of baptism, even till the tenth age; yet they who were in danger of death were baptized at any time: as in case of open persecution.
8. The day of baptism being come, the Catechumen was brought to the baptistery. This was at first near the church, or in the church porch: afterwards in the church itself. Here, after he had renounced the devil and all his works, he was questioned concerning the faith, and concerning his purpose of leading a Christian life. To which questions he gave distinct answers. He was then immerged in the consecrated water, three times; at the name of the Father, of the Son, and of the Holy Ghost. At his coming out of the water, a white garment was given him, for a token of the innocence which was now given him, and which he was to take care to preserve without spot unto his life’s end. When the persons baptized were infants, their sureties or sponsors (as Tertullian calls them) answered for them. Immediately after baptism they were presented to the bishop to be confirmed, by prayer and imposition of hands; and for a long time after they were instructed and assisted, as by the priest, so by those who had witnessed for them, till they were throughly perfect in the faith, and fully prepared for every good work.
CHAPTER IV.
Of their prayer and study of the scriptures.
1.THOSE who were baptized began to lead a new life, wholly spiritual and supernatural: a life of faith and prayer: remembring the words of their Lord, that men ought always to pray and not to faint; they endeavoured to pray without ceasing, and used all sorts of means, that the application of their spirit to God, might [♦]be interrupted the least that was possible. But of all prayer, they had the greatest esteem for public; as well knowing, the more persons joined together, to beg of God any mercy, the more force their prayers had to obtain it. And the service ended, they saluted each other, the men the men, and the women the women, with the kiss of peace.
[♦] omitted word “be” added as shown by the catchword on the previous page.
2. But besides their solemn prayers both in public and private, they used particular prayers before all they did: following therein the direction of St. Paul, Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God, even the Father by him. Accordingly, plowing, sowing, reaping, and all their works, were begun and ended in prayer. They prayed when they began to build a house, or to live in it, and on all the common [♦]occurrences of life. Their salutations when they met, and at the beginning of their letters, were not only expressions of friendship, but prayers.
[♦] “occurrrences” replaced with “occurrences”
3. The book of Psalms made a great part of their prayers; as including the sum of all the scriptures, and shewing what sentiments a servant of God ought to have, in all the various conditions of life. To these they always joined the reading a part of some of the other holy books: all which the bishops and pastors of the church, explained with all diligence, instructing their flock both publicly and from house to house, and suiting their instructions to their several capacities. But they all along declared, they spake not from themselves, they said nothing new, nothing of their own. They declared, that they were only faithful relators of the gospel of Christ, and of that interpretation thereof, which they had received from their fore-fathers, and their fore-fathers from the apostles. They imprinted in the faithful the utmost abhorrence for all novelties, especially in doctrine. Insomuch that if private Christians heard any discourse which was contrary to the first faith, they did not amuse themselves with disputing, but immediately left the place.
4. What had been read to them in public, out of the holy scriptures, the faithful read again in private. They talked of it in the house and by the way; they meditated thereon day and night. Indeed, particular houses, as St. Chrysostom observes, were then churches. Every father being a pastor to his family, instructing his wife, children, servants; exhorting them familiarly, presiding over their joint devotion, and every way assisting to preserve them in the unity of the church, and to build them up in faith and love.
5. In the mean while they did not neglect to work with their hands, both, that they might avoid idleness, the root of all vices, that they might provide for their own housholds, and that they might have the more ability to help their brethren. But they took care to chuse not only innocent employs, but such as best suited with retirement and humility, and did not too much engage the mind, or dissipate the thoughts: what time they could spare from these, they employed in works of charity: in visiting the sick or afflicted, and assisting whoever stood in need of their assistance. So that the life of a Christian was a continued course of prayer, reading and labour, succeeding each other; and as little as possible interrupted by the necessities of life. Whatever calling they were of, they regarded it always, as only an accessory or help to religion; which they ever remembered was the one single business, that was to take up all their lives. Their profession was, purely and simply to be Christians. They assumed no other distinction: and when they were questioned concerning their name, their country, their condition, their one answer was, “I am a Christian.”
CHAPTER V.
Of their fasts, meals, modesty and seriousness.
1.THE fasts of the ancients were either yearly, as that of Lent, which they observed daily till six in the evening; or weekly, as those of Wednesday and Friday, which they observed till three in the afternoon. The yearly they kept in memory of their Lord, and in obedience to that command, When the bridegroom shall be taken away, then shall they fast in those days. And the weekly too were observed throughout the whole church, in remembrance of his passion: because on Wednesday the council against him was held, and on Friday he was put to death. During the whole Lent, many eat only bread and water: some added thereto nuts and almonds: and others were obliged to use different food, according to their different infirmities. But all abstained from wine and delicate meats, during whatever time was set apart for fasting, and spent as large a proportion of it as they could, in retirement, reading and prayer.
2. At all times the meals of Christians were plain and frugal. They did not live to eat, but eat to live. They used only such food and such a measure of it, as was necessary for health and strength. As to the kinds of food, they eat whatever was set before them, except blood and things strangled; from which they carefully abstained, according to the decree of the apostles speaking by the Holy Ghost. Some indeed there were in all ages, who eat only herbs with bread and water: not out of any abhorrence of other food; but believing this to be best for their own weakness. No Christians eat with [♦]heretics, or persons excommunicate: but they did sometimes with infidels, that they might not break off all society with them.
[♦] “hereticks” replaced with “heretics” for consistency
3. The same air of modesty appeared in all the other parts of their life. They valued only inward greatness; they esteemed no nobility, but nobleness of soul. They made no account of perishable goods, or of any riches but spiritual. They utterly despised all that luxury had introduced; all the idle expence of magnificent buildings; of costly apparel; of sumptuous furniture, and vessels of gold and silver. Behold the furniture which her persecutors found in the chamber of Domna, a rich lady of Nicomedia: the Acts of the apostles, two matts upon the floor, a wooden box, and an earthen censer.
4. As to their dress, they wore no glaring colours, but mostly white, the emblem of purity. They used no costly stuffs, no rings, jewels, perfumes; nothing fine or delicate; plainness, modesty, gravity and a contempt of ornament, were visible in their whole exterior. They made use of none of the public diversions, but accounted them all abominations; not only as being idolatrous, but as being one great source of the general corruption of manners. And in fact the theatre was no other than a school of immodesty: the amphitheatre where men fought with each other, or with wild beasts, was evidently a school of cruelty. And all these diversions fomented all sorts of passions, which it is the business of Christianity to calm. Therefore it is, that even the races of the Circus which appeared the most innocent, are constantly mentioned, by the fathers, with horror and detestation: not only on account of the idleness they promoted, and the vast expence that attended them; but likewise of the promiscuous converse of men and women, and the factions which reigned there, producing every day quarrels and furious animosities, that often proceeded even to blood.
5. They likewise entirely disapproved of dice, and all other sedentary games, the least mischief of which they judged to be, the nourishing of sloth and idleness. They did not approve of loud laughter, or whatever has a tendency thereto: as light discourses, ludicrous gestures or actions, buffoonery, drollery. They thought all these beneath the dignity of a Christian, and absolutely unworthy his high calling: whose conversation ought to be always good, to the use of edifying, that it may minister grace to the hearers. They considered, that both our Lord and all his apostles, led the most serious life possible: and that St. Paul condemns by name, that habit of jesting, raillery or facetiousness, which the Heathens ranked among their virtues, as not convenient for a follower of Christ.
6. But as strict as the life of these Christians was, we must not imagine it was melancholy. No, as they prayed without ceasing, and in every thing gave thanks, so they rejoiced evermore. They were not disquieted by covetousness or ambition. They were free from pride, malice, envy, and all that train of uneasy passions, by which, men of the world are continually tormented: not being attached to the goods of the present life; they were little touched with the calamities of it: having always the peace of a good conscience, the joy of doing well, and a full assurance of the favour of God, both in time and in eternity.
7. Nor did the care of their posterity give them any inquietude. The happiness they wished their children was no other, than that they desired for themselves, even to finish their course with joy. If they left them orphans, they knew the church would be their mother, and supply all their wants. Thus they lived without care, without fear, without desire of any of the things of the world. But not without pleasure. What pleasure, (says Tertullian) is greater than contempt of the world, “contempt of death, true liberty, purity of conscience; contentedness with all things? You tread under foot the gods of the Heathens; you heal diseases; you cast out devils; you are led by the Holy Ghost; you live to God. These are the pleasures; these the diversions of Christians.”
CHAPTER VI.
Of their marriages, their union and public assemblies.
1.WITH all this disengagement from the world, the greatest part of the first Christians were married. They were sensible indeed of the vast advantages, which St. Paul observes belong to a single life. And many accordingly chose it, both men and women, for the kingdom of heaven’s sake: but they knew, all men cannot receive this saying: and therefore never [♦]condemned those who did not receive it. Those who bred up orphans generally married them young, and usually to their own children. For interest had nothing to do with their choice, nor indeed any other consideration but the glory of God. In this, as in all important affairs, they failed not to consult the bishop; and when all was fixed, the marriage was publicly and solemnly celebrated in the church, where it was consecrated by the blessing of the pastor, and confirmed by the oblation of the holy eucharist.
[♦] “cendemned” replaced with “condemned”
2. The happiness of a Christian marriage, is thus represented by Tertullian. “Two Christians bare the same yoke together; they are but one flesh, and one spirit. They pray together; they prostrate themselves together; they fast together; they instruct; and they exhort each other. They are together in the house of God and at the table of the Lord; in times of persecutions and peaceful times. They give one another no uneasiness: they conceal nothing from each other: they stir up one another to praise God, to relieve the poor, to visit the sick, and not to be weary of offering any of those sacrifices wherewith God is well pleased.”
3. Such was then the life of particular Christians. None regarded himself alone. But all the Christians of one place, considered themselves as only one body. They all knew each other, not only by their constantly meeting together in the public assemblies, but likewise by their embracing all opportunities, of opening their hearts to each other in private. Their joys and their griefs were common to all. If one received a particular blessing, they all took part in it; if one fell into sin, they all implored mercy. They lived together as relations, indeed as allied by nearer ties than those of flesh and blood; and called each other, fathers, children, brethren and sisters, according to their sex and age.
4. But the strictest union of all was between the bishops of the church. They did nothing of importance, but by common consent. Those of the most distant provinces knew each other, by character, at least, and held correspondence by letters. And this it was easy to do by means of the vast extent of the Roman empire; which (as Origen remarks) seems to have been formed on purpose, to facilitate the preaching of the gospel. The church indeed soon extended itself beyond the empire on every side. And the farther it extended, the more to be admired was that uniformity of faith and manners which was among all Christians: true religion having corrected in this vast diversity of nations, all the barbarous and unreasonable customs of its followers. So that the universal church throughout the whole world, was truly one body, the members whereof, however distant from each other, were all united in one faith, by fervent charity.
5. The account which is given by one of the earliest writers of their public assemblies, is as follows: “On Sunday all that live either in the city or country, meet together at the same place, where the writings of the prophets and apostles are read; then the bishop instructs and exhorts the people. This ended, we all rise up together (for on all Sundays they prayed standing, in memory of the resurrection of our Lord) and pour out our souls in common prayers both for ourselves, and for all others throughout the world. Prayers being over, bread, and a cup of wine and water are brought to the bishop, which he takes, and offers up praise and glory to the Father of all things, through the name of his Son and holy Spirit. The people answer with joyful acclamations, Amen! Then the consecrated elements the eucharistical bread and wine are distributed to, and partaken by, all that are present, and sent to the absent by the hands of the deacons.” But the martyr adds, “Of this food none are allowed to be partakers, but such only as are true believers, and live according to Christ’s precepts. For we do not take this as common bread and common wine, but as the flesh and blood of the incarnate Jesus.”
CHAPTER VII.
Of their persecutions.
1.BUT notwithstanding the purity of their doctrine, and the unblameableness of their lives, the Christians found what their Lord had told them before, that they should be hated of all men. Because they were not of the world, therefore the world hated them. Therefore was their name cast out as evil: yea, all manner of evil was said of them falsly; and by all ranks of men; both unlearned and learned; people and magistrates being against them. And the prejudice was such, that they were frequently condemned upon the bare name of Christian, without any farther examination. This sufficed to destroy all their good qualities; it being a common saying, “Caius Sejus is a good man; if he were not a Christian.”
2. It’s no wonder, that this universal prejudice, drew many persecutions upon them: a persecution commonly began by some edict forbidding the Christians to meet together. The bishops gave notice of this immediately, and exhorted one another, to redouble their prayers, and to encourage the faithful to run with patience the race set before them. Then many retired, and some even of the pastors, while the rest remained with the people, but carefully concealed, knowing they were the persons, who would be sought for most diligently, as those whose destruction would probably occasion the dispersion of the whole flock. Indeed the rules of the church prohibited any, wilfully to expose themselves to danger, or unnecessarily to provoke the Heathens, and draw persecution upon them.
3. When any Christians were discovered and apprehended, they were brought before the magistrate, who seated on his tribunal, interrogated them, whether they were Christians? If they denied it, they were immediately set at liberty, for they knew a Christian would not save his life by a lie. If they confest they were Christians, all arts were made use of to vanquish their constancy. First, by persuasion and promises, then by threatnings, and last of all by tortures. Sometimes they endeavoured to surprize them into idolatry, and then persuade them that they could not retract. They had always some idol and altar near. On this they offered victims in their presence: of which they would often force them to eat, or to drink of the wine offered to the idol. But this the Christians resisted with all their strength: nay, when incense was laid upon their hands with burning coals, they would not so much as shake off the coals for fear of seeming to offer the incense.
4. The usual methods to force them to deny the faith, were, to stretch them upon the rack, by cords fastened to their hands and feet, and drawn at both ends by pullies: to hang them up by their hands with weights tied to their feet: to beat them with rods or large battoons, with thongs made of raw hides, or with scourges that had balls of lead, or iron points at the end. While they were stretched on the rack, they frequently applied burning coals or torches to their arms or sides: often at the same time tearing off their flesh with pincers or combs of iron. Insomuch that the bones being laid bare, and the intrails lying uncovered, the flame entering into the body put an end to the life of the sufferer.
5. They who survived these tortures, and persisted in professing themselves Christians, were either executed or remanded to prison. Their prisons were only another sort of torture, being commonly dark and loathsome dungeons. Here they put fetters upon their hands and feet. Many had large pieces of wood hung at their necks: many were chained in the most uneasy postures, with weights fastened to their legs or arms. Sometimes they strewed the floor with small pieces of glass, or fragments of earthen vessels, on which they stretched out the prisoner, naked as he was, and wounded all over. There they sometimes left them to die of hunger and thirst and the festering of their wounds. At other times they carefully healed them, but it was, that they might torture them anew. They usually forbid their speaking to any person; as knowing that in this condition, they had converted many Infidels, and often the jailor, or even the soldiers that guarded them. But they permitted them to converse with any, who were like to shake their resolution; a father, a mother, a child, a wife, whose tender words, or silent eloquence, were another sort of temptation, and often more dangerous than the sharpest torments.
6. In the mean time their fellow Christians did not forget them. They prayed for them without ceasing. If they were not permitted to minister to them in prison, at least they attended them to the place of their martyrdom. They exhorted them (often to the loss of their own lives) to endure unto the end. They observed their last words, which were commonly prayers, and fortified themselves by their example. Nor was it to martyrs alone, but to confessors also, that they paid the greatest honour; that is, those who had confest Christ before the magistrate, though they had not yet resisted unto blood.
CHAPTER VIII.
Their care of the poor and sick. Their hospitality. Their patience.
1.THE church took care of all who were unable to help themselves, of whatever age or sex: the blind, the lame, the maimed, the decrepit; and these they esteemed the treasure of the church. They took likewise a particular care of children; not only of the orphan children of Christians, but of those whom their Heathen parents exposed, and indeed of all others they could procure. Their end in all was, by means of temporal, to lead them to spiritual good. Therefore, in like circumstances, they relieved a Christian before a Heathen, and of Christians, the most holy first. For this every church had a common stock, which the deacons distributed according to the orders of the bishop, after giving him an account of the conduct as well as wants of the people committed to his charge.
2. And as soon as a stranger shewed, that he was in the communion of the church, he was received with open arms: for which end the Christians who travelled, took letters of their bishop, declaring the condition of the bearer: whether he was a catechumen, a penitent, or one of the faithful: beside which, there were recommendatory letters, to distinguish priests, deacons, confessors, and those who stood in need of any particular assistance.
3. Not that their hospitality was confined to their brethren. It extended to all, Heathens as well as Christians. Of which we have a remarkable instance in the case of St. Pacomius, a young Roman captain, who being upon his march with his men, and taking up his quarters in a city they came to, was amazed to find the inhabitants receive them with as much affection, as if they had been their old friends. He enquired who they were? And was answered, they were a people of a particular religion, called Christians. He desired to be informed, what the grounds of this religion were? And this was the beginning of his conversion.
*4. But their care and tenderness toward the sick, was yet more observable. No difficulty, no danger, no discouragements could prevent their ministring to these. When Alexandria was dreadfully afflicted with the plague, in the time of the Emperor Valerian, they confirmed their love even to their persecutors, by assisting such as were infected, though many of them died with them. And the priests constantly visited the sick Christians, administered the holy eucharist, prayed with them and for them, exhorted, comforted, and commended their souls to God. They did not fear, but desire death, as only the gate of eternity. And even when their relations went before them, they less grieved for their own present loss, than they rejoiced for their happy deliverance, and in a stedfast hope of meeting them again in paradise.
*5. Such were the manners of the ancient Christians: such were the followers of Jesus Christ, both in faith and practice, while Heathenism reigned, and persecution continued. This obliged them to a continual sense of the presence of God and watchfulness over themselves: every one expecting the hour when he should be betrayed by his wife, his child, or his nearest relation. And herein was seen the patience of the saints, then a common name for all Christians. Even in peace they daily looked for the return of war: nor was that peace itself ever entire, for many Christians suffered, even to blood, where there was no open persecution: and many of them were spoiled and pillaged with impunity even at noon-day. Or, if oppression and violence ceased for awhile, contempt and hate never ceased. To speak and write all manner of evil of the Christians, to revile, to mock at them, to turn them into ridicule: this was not only permitted, but approved, applauded, authorized. But this moved them not: neither unjust contempt, nor ill-grounded calumnies drew from them any murmuring or complaint. They continually returned good for evil. They laboured, if it had been possible, to live peaceably with all men. They studied all ways of gaining their affections. They conformed to all their innocent customs. And of so doing, they were never tired, never overcome with evil, even where they could not overcome evil with good.
6. Their patience shone most with regard to princes and magistrates. Nothing could force them, to speak evil of dignities. They honoured them as the ministers of God. They paid them all the obedience, which consisted with their duty to him. Prest as they were by such injustice and unheard-of cruelties, they never thought of taking up arms for their defence. So far from it, that as numerous as the Christian soldiers were in all the Roman armies, they never made use of the arms they had in their hands, but according to the orders of their generals. Nay, we see the entire legion of St. Mauritius, known by the name of the Thebæan legion, suffering themselves to be massacred without resistance, rather than be wanting in their duty to God or Cæsar.
7. This invincible patience forced at length all the powers of the world to submit to the gospel. The persecutions continued, till in little more than three hundred years, there was a prodigious number of Christians of all ranks and conditions. And hence came the extreme cruelty of the last persecution. But this like all the rest, only extended Christianity farther, and established it so much the more firmly, till the Emperor Constantine declared himself its protector. The Christians then began to live at ease, but at the same time they began to lose the Christian spirit. The world mixing with the church, effected as a friend what it never could while an open enemy: it transfused its own spirit into the servants of Christ, who became insensibly lovers of the world, lovers of themselves, and lovers of pleasure more than lovers of God. For with the love of the world entered every unholy desire, every earthly, sensual, devilish passion: which from that time have abounded more and more, and so shall do, till the time approaches for the restitution of all things.
THE
DOCTRINE of SALVATION,
FAITH and GOOD WORKS:
Extracted from the Homilies of the Church of England.
To the READER.
HE that desires more perfectly to understand these great doctrines of Christianity, ought deligently to read the holy scriptures, especially St. Paul’s epistles to the Romans and the Galatians. And, “whosoever giveth his mind to holy scriptures, with deligent study and burning desire, it cannot be that he should be left without help. For either God will send him some godly doctor to teach him, or God himself, from above, will give light unto his mind, and teach him those things which are necessary for him: man’s human and worldly wisdom or science is not needful to the understanding of scripture; but the revelation of the Holy Ghost, who inspireth the true meaning into them that which humility and deligence search for it.”[¹]
[¹] Homily of reading the holy scriptures.
Of the salvation of mankind.
1.BECAUSE all men are sinners against God, and breakers of his law, therefore can no man by his works be justified and made righteous before God. But every man is constrained to seek for another righteousness, or justification, to be received at God’s own hands. And this justification, or righteousness, which we receive of God’s mercy, and Christ’s merits embraced by faith, is taken, accepted, and allowed of God for our perfect and full justification. For the more clear and full understanding hereof, it is our part ever to remember, how that all the world, being wrapt in sin, God sent his only Son into the world, by shedding his blood, to make satisfaction to his Father for our sins, to asswage his indignation conceived against us.
2. Insomuch that infants being baptized, and dying in their infancy, are by this sacrifice washed from their sins. And they who in act or deed sin after their baptism, when they turn again to God unfeignedly, are likewise washed by this sacrifice from their sins, in such sort that there remaineth not any spot of sin, that shall be imputed to their damnation. This is that justification, which St. Paul speaketh of, (Galatians ii.) No man is justified by the works of the law: but by faith in Jesus Christ. And again, we are justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.
3. The great wisdom of God in this mystery of our redemption, hath tempered his justice and mercy together. His mercy he sheweth, in delivering us from our captivity, without requiring any ransom to be paid, or amends to be made on our parts; which thing by us had been impossible to be done. And whereas it lay not in us to do that, he provided a ransom for us, that was, the precious body and blood of his own Son. And so the justice of God and his mercy together, fulfilled the great mystery of our redemption.
4. Of this justice and mercy of God knit together, speaketh St. Paul in the third chapter to the Romans. All have sinned and come short of the glory of God: but are justified freely by his grace, through the redemption that is in Jesus Christ: whom God hath set forth to be a propitiation, through faith in his blood. And in the 10th, Christ is the end of the law for righteousness to every one that believeth: And in the 8th chapter, That which was impossible by the law, inasmuch as it is weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the spirit.
5. In these places the apostle toucheth especially three things, which must go together in our justification. Upon God’s part, his great mercy and grace; upon Christ’s part, the satisfaction of God’s justice, by the offering his body, and shedding his blood; and upon our part, true and lively faith in the merits of Jesus Christ. So that in our justification there is not only God’s mercy and grace, but his justice also. And so the grace of God doth not shut out the righteousness of God in our justification; but only shutteth out the righteousness of man; that is to say, the righteousness of our works.
6. And therefore St. Paul declareth nothing on the behalf of man, concerning his justification, but only a true and lively faith, which itself is the gift of God. And yet that faith, doth not shut our repentance, hope, love, and the fear of God, to be joined with faith in every man that is justified. But it shutteth them out from the office of justifying. So that although they be all present together in him that is justified, yet they justify not altogether.
7. Neither doth faith shut out good works, necessary to be done afterwards, of duty towards God: (for we are most bounden to serve God, in doing good works, commanded in scripture, all the days of our life). But we may not do them with this intent, to be justified by doing them. For all the good works we can do, are not able to deserve our justification: but our justification cometh freely of the mere mercy of God: and of so great and free mercy, that whereas all the world was not able to pay any part towards their ransom, it pleased him, without any of our deserving, to prepare for us the most precious jewels of Christ’s body and blood, whereby our ransom might be paid, the law fulfilled, and his justice satisfied. So that Christ is now the righteousness of all them that truly believe in him.
8. Ye have heard, that no man can be justified by his own works, inasmuch as no man fulfilleth the law: and St. Paul in his epistle to the Galatians, proveth the same, saying, If there had been a law given which could have justified, verily righteousness should have been by the law. And again, If righteousness come by the law, then is Christ dead in vain. And to the Ephesians he saith, (chapter ii.) By grace are ye saved through faith; and that not of ourselves: it is the gift of God: not of works, lest any man should boast. And to be short, the sum of all Paul’s disputation is this, If righteousness come of works, then it cometh not of grace: and if it come of grace, then it cometh not of works. And to this end tend all the prophets, as St. Peter saith, (Acts x. 43.) To him give all the prophets witness, that through his name, whosoever believeth in him shall receive remission of sins.
9. And that we are justified only by this true and lively faith in Christ, speak all the ancient authors; especially Origen, St. Cyprian, St. Chrysostom, Hilary, Basil, St. Ambrose, and St. Augustin: by which they take away clearly all merit of our works, and wholly ascribe our justification unto Christ only. This faith the holy scripture teacheth us, is the strong rock and foundation of the Christian religion. This doctrine all ancient authors of Christ’s church do approve. This doctrine setteth forth the true glory of Christ, and beateth down the vain glory of man. This whosoever denieth, is not to be accounted for a Christian man, nor for a setter forth of Christ’s glory; but for an adversary to Christ and his gospel, and for a setter forth of man’s vain-glory.
10. But that this true doctrine of justification by faith may be truly understood, observe, that justification is the office of God only; and is not a thing which we render unto him, but which we receive of him by his free mercy, through the only merits of his beloved Son. And the true sense of this doctrine, we are justified freely by faith without works, or, we are justified by faith in Christ only, is not, that this our own act to believe in Christ, or this our faith in Christ, which is within us, doth justify us; (for that were to account ourselves to be justified by some act or virtue that is within ourselves) but that although we have faith, hope, and charity within us and do never so many works thereunto; yet we must renounce the merit of all, of faith, hope, charity and all other virtues and good works, which we either have done, shall do, or can do, as far too weak to deserve our justification: for which therefore we must trust only in God’s mercy, and the sacrifice which Christ offered for us on the cross.
11. As then John Baptist, as great and godly a man as he was, yet in this matter of forgiving sin put the people from him, and pointed them to Christ, saying, Behold the Lamb of God which taketh away the sins of the world: even so as great and godly a virtue as faith is, it putteth us from itself, and pointeth us to Christ, to have only by him remission of sins or justification. So that our faith as it were, saith unto us thus: It is not I that taketh away your sins. It is Christ only, and to him alone I send you for that purpose; forsaking all your good virtues, words, thoughts, and works, and putting your trust in Christ only.
12. And in truth, neither our faith nor our works do justify us; that is, deserve remission of our sins: but God himself doth justify us, of his own mercy, thro’ the merits of his Son only. Nevertheless, because by faith given us of God, we embrace the promise of God’s mercy, and of the remission of our sins; therefore the scripture saith, that faith doth justify, yea, Faith without works. And as it is all one to say, Faith without works, and only faith doth justify us, therefore the ancient fathers from time to time speak thus: Only faith justifieth us, meaning no other than St. Paul meant when he saith, Faith without works justifieth us. And because this is wrought through the only merits of Christ, and not thro’ our merits, or thro’ the merit of any virtue we have within us, or of any work that cometh from us: therefore, in that respect, we renounce, as it were, again, faith, works, and all other virtues. For our corruption through original sin is so great, that all our faith, charity, words and works cannot merit or deserve any part of our justification for us. And therefore we thus speak, humbling ourselves to God, and giving to our Saviour Christ all the glory of our justification.
13. To justify then, is the office of God to man. Our office and duty to God is not to pass our time sinfully or unfruitfully: for this were to serve the devil, and not God. For that faith which bringeth not forth repentance, but either evil works, or no good works, is not a right, pure and living faith, but a dead and devilish one, as Paul and St. James call it. For even the devils believe, That Christ was born of a virgin: that he wrought all kind of miracles, declaring himself very God: that for our sakes he suffered a most painful death, to redeem us from death everlasting: that he rose again the third day: that he ascended into heaven, and sitteth at the right-hand of the Father, and at the end of the world shall come again to judge both the quick and the dead. These articles of our faith the devils believe, and so they believe all that is written in the Old and New Testament. And yet for all this faith, they be but devils. They remain still in their damnable estate, lacking the very true Christian faith.
14. The right and true Christian faith, is not only to believe that holy scripture, and the articles of our faith are true; but also, to have a sure trust and confidence, to be saved from everlasting damnation by Christ; whereof doth follow a loving heart to obey his commandments.
15. And this true Christian faith, neither any devil hath, nor yet any man, who, in his receiving the sacraments, in coming to church, and in all other outward appearances, seemeth to be a Christian, and yet in his life sheweth the contrary. For how can a man have this true faith, sure trust and confidence in God, that by the merits of Christ his sins are forgiven, and [♦]be reconciled to the favour of God, when he denieth Christ in his works? Surely no ungodly man can have this faith, and trust in God!
[♦] “he” replaced with “be”
16. If we do truly believe, that whereas we were condemned to hell and death everlasting, God hath given his own son to take our nature upon him, and to suffer death for our offences, to justify us, and to restore us to life everlasting: if we truly believe, that he hath made us his dear children, brethren unto his only son, and inheritors with him of his eternal kingdom of heaven; these great and merciful benefits of God will move us to render ourselves unto God wholly, with all our hearts, might, and power, to serve him in all good works, to seek in all things his glory; evermore dreading to offend in word, thought, or deed, such a merciful God and loving Redeemer. They will also move us, to be ever ready for his sake to give ourselves to our neighbours, and as much as lieth in us, to study with all our endeavour, to do good to every man. These are the fruits of true faith, to do good, as much as lieth in us, to every man; and above all things, and in all things, to advance the glory of God: to whom be praise and honour, world without end!
Of true Christian faith.
1.THE first coming unto God is through faith, whereby we are justified before God; but lest any man should be deceived, for want of a right understanding thereof, it is diligently to be noted, that faith is taken in scripture two ways: there is one faith, which the scripture calleth a dead faith. And this, by St. James, is compared to the faith of devils, who believe and tremble, and yet do nothing well: and such a faith as this have wicked Christians, who profess they know God, but in works deny him.
2. This faith is, a persuasion that there is a God, and a belief of all the truths contained in his word. So that it consisteth only in believing that the word of God is true. And this is not properly called faith. But as he that readeth Cæsar’s commentary, tho’ he believeth it to be true, yet he is not properly said, to believe in Cæsar, even so he that believeth all the bible to be true, and yet liveth ungodly, is not properly said to believe in God. For inasmuch as faith without works is dead, it is not faith, as a dead man is not a man.
3. Another faith there is in scripture, which is not idle or unfruitful, but (as St. Paul declares) working by love. And as that is called a dead faith, so this may be called a quick or living faith. This is not only a belief of the articles of our faith; but also a true trust and confidence of the mercy of God through our Lord Jesus Christ, and a stedfast hope of all good things at God’s hand:[¹] a confidence, that tho’ we should fall from him by sin, yet if we return to him by true repentance, he will forgive our offences for his Son’s sake; and make us inheritors of his everlasting kingdom: that in the mean time he will be our protector and defender, and not withdraw his mercy finally from us, if we commit ourselves wholly unto him, hang only upon him, and call upon him, ready to obey and serve him. This is the true, living Christian faith; which is not in the mouth, and outward profession only, but it liveth and stirreth inwardly in the heart: and this faith is not without hope and trust in God, nor without the love of God, and of our neighbour nor without the fear of God, nor without the desire to hear God’s word, and to follow the same, in avoiding evil, and gladly doing all good works.
[¹] It is the doctrine of the church of England, to which every minister of our church hath subscribed, in subscribing the 35th article, That, “without, or before this, can no good work be done.”
4. Of this faith, three things are specially to be noted; first, that it is fruitful in bringing forth good works; secondly, that without it can no good works be done: thirdly, what good works this faith doth bring forth.
5. For the first, as light cannot be hid, but will shew itself at one place or other; so true faith cannot be hid, but will break out, and shew itself by good works. And as the living body of a man ever exerciseth such things as belong to a living body, for nourishment and preservation of the same; even so the soul that hath a living faith, will be always doing some good work, which shall declare that it is living. Therefore, if any man fancy he is set at liberty from doing good works, it is a manifest token he hath no true faith; yea he knoweth not what true faith meaneth. For true Christian faith is not only a belief of all the things of God which are contained in holy scripture; but also an earnest trust and confidence in God that he is careful over us, as the father is over the child whom he loveth, and that he will be merciful to us for his son’s sake. And this true faith, when we consider what God hath done for us, is also moved thro’ continual assistance of the Spirit of God, to serve and please him, to keep his favour, to fear his displeasure, to continue his obedient children; shewing thankfulness by observing his commandments; considering how clearly, without our deservings, we have freely received his mercy and pardon.
6. Therefore, if it do not appear in our conversation, the faith we pretend to have is but feigned: because true faith is manifestly shewn by good living, and not by words only: as St. Augustin saith, Good living cannot be separated from true faith, which worketh by love: and St. Chrysostom, Faith is full of good works; and as soon as a man believeth, he shall be adorned with them. How plentiful it is in good works, St. Paul teacheth at large in the 11th chapter to the Hebrews; evidently declaring, that true faith is no unfruitful thing, but a thing of perfect virtue, of wonderful operation and strength, bringing forth all good motions and good works.
7. Every man therefore must diligently examine himself, whether he hath this faith in his heart or not. He that feeleth his heart set to seek God’s honour and leadeth not his life after his own desire, but setteth his mind to serve God, and for his sake to love all his neighbours, whether they be friends or adversaries, doing good to every man, (as opportunity serveth) and willingly hurting no man; such a man may well rejoice in God, perceiving by his life, that he hath a living faith. But he that doth not live according to God’s words, deceiveth himself if he think he believeth in him.
8. Let us then by our works declare our faith to be the living Christian faith: and by such virtues as ought to spring out of faith. Let us add to, or in our faith, virtue; in our virtue, knowledge; in our knowledge, temperance; in our temperance, patience; in our patience, godliness; in our godliness, brotherly-kindness; and in brotherly-kindness, charity. So shall we both certify our conscience, that we are in the right faith, and also confirm other men. If you feel and perceive such a faith in you, rejoice in it, and be diligent to maintain it. Let it be daily encreasing more and more by good works; so shall you be sure that you shall please God, and when his will is, receive the end of your faith, even the salvation of your souls.
9. The second thing that was noted of true faith was, that without it can no good works be done: for as the branch cannot bear the fruit itself, saith Christ, except it abide in the vine; no more can ye, except ye abide in me. I am the vine; ye are the branches: he that abideth in me and I in him, he bringeth forth much fruit: for without me ye can do nothing. And St. Paul proveth that Enoch had faith, because he pleased God: for without faith, saith he, it is impossible to please him.
10. Faith giveth life to the soul: and they are as much dead to God who want faith, as they are to the world, whose bodies want souls. Without faith all we do is but dead before God, be it ever so glorious before man. Even as a picture is but a dead representation of the thing itself; so are the works of those who have not faith before God. They are but shadows of good and living things, and not good and living things indeed: For without faith no work is good before God. We must set no good works before faith. “Let no man, saith St. Augustin, reckon upon his good works before his faith; for where faith was not, good works were not. There is one work in which are all good works, that is, faith which worketh by love. If thou hast this, thou hast the ground of all good works: without this, thou hast only the shadows of them.”
11. To the same purpose, saith St. Chrysostom, “Many who have not the true faith, yet flourish in works of mercy; but the chief work is lacking, to believe in him whom God hath sent. So soon as a man hath faith, he shall flourish in good works. For faith is full of good works, and nothing is good without faith. They that shine in good works without faith, are like dead men who have goodly and precious tombs. Faith cannot be but naked without good works, for then it is no true faith; and when it is joined to works, yet it is above the works. For as men first have life, and after are nourished; so must our faith in Christ go before, and after be nourished with good works. And life may be without nourishment, but nourishment can’t be without life. A man must needs be nourished by good works, but first he must have faith. He that doth good works, yet without faith, he hath no life. I can shew a man that by faith without works lived and came to heaven: but without faith never man had life. The thief that was hanged when Christ suffered, did believe only; and the most merciful God justified him. Faith by itself saved him; but works by themselves never justified any man.”
12. The third thing to be noted of true faith is, what good works it doth bring forth. And this Christ himself hath plainly declared, If thou wilt enter into life, keep the commandments. So that we are taught by Christ’s own mouth, that the works of the commandments of God are the true works of faith, the very way that doth lead to everlasting life.
13. Wherefore as ye have any regard for everlasting life, apply yourselves above all things to read and hear God’s word; mark diligently what his commandments are, and with all your endeavour follow the same. First, you must have an assured faith in God, and give yourselves wholly unto him; love him in prosperity and adversity, and dread to offend him evermore. Then for his sake, love all men, friends and foes, because they are his creatures and image, and redeemed by Christ as ye are. Cast in your mind how you may do good unto all men, unto your power, and hurt none. Obey all your superiors and governors; serve your masters faithfully and diligently; disobey not your fathers and mothers, but honour, help, and please them to your power. Oppress not, kill not, beat not, neither slander nor hate any man: but love all men, speak well of all men, help and succour every man as you may, yea, even your enemies that hate you, that speak evil of you, and hurt you. Take no man’s goods, nor covet your neighbour’s goods; but be content with your own, and bestow them charitably, as need requireth. Flee all idolatry, witchcraft, perjury; commit no manner of adultery, fornication, or other unchastity in will or deed. And labouring continually in thus keeping the commandments, which, wrought in faith, God hath ordained to be the path-way unto heaven, you shall not fail to come to that everlasting life, where you shall live in glory with God for ever.
An Abridgment of the
PILGRIM’s PROGRESS
From this World
To that which is to come.
AS I walked through the wilderness of this world, I laid me down to sleep, and as I slept, I dreamed; and behold, I saw a man cloathed with rags, standing with his face from his house, a book in his hand, and a great burthen upon his back. I looked and saw him open the book and read therein; and as he read he wept and trembled: And not being able longer to contain, he broke out, saying, What shall I do to be saved?
In this plight he went home, and refrained himself as long as he could, that his wife and children might not perceive his distress. But his trouble so increased that he soon burst out, “O my dear wife, and you the children of my bowels, I am undone by reason of this burthen which lieth so hard upon me. Moreover, I am certainly informed, that this our city will shortly be destroyed with fire from heaven; in which overthrow we shall all miserably perish, except some way of escape be found.” At this they were sore amazed; not that they believed what he said, but because they thought him distempered in his head. However, hoping sleep might settle him again, they in all haste got him to bed.
But the night was as grievous to him as the day. Instead of sleeping, he spent it in sighs and tears. And in the morning, when they asked him “how he did” he told them, “worse and worse.” They then thought to drive away his distemper by harsh and surly carriage to him. Sometimes they would deride, sometimes chide, and sometimes quite neglect him. Wherefore he began to retire more to his chamber, to pray for them, and to bemoan his own misery. He would also walk solitary in the fields, sometimes reading, and sometimes praying. And thus for some days he spent his time.
Now I saw, upon a time when he was walking in the fields, that he was, as he was wont, reading his book; and as he read, he burst out as before, saying, What must I do to be saved?
I saw also, that he looked this way and that way as if he would run; yet he stood still, because (as I perceived) he could not tell which way to go. I looked then and saw a man, called Evangelist, coming to him, who asked, “Wherefore dost thou cry?”
He answered, “Sir I perceive by the book in my hand, that I am condemned to die, and after that to come to judgment. And I find I am not willing to do the first, nor able to do the second.”
Then said Evangelist, “why not willing to die?” The man answered, because I fear that this burden which is on my back will sink me lower than the grave. And, Sir, if I am not fit to go to prison, I am not fit to go to judgment.”
“But said Evangelist, if this be thy condition, why standest thou still?” He answered, “because I know not whither to go.” Then said Evangelist, pointing over a wide field, “do you see yonder little gate? Go up directly to it and knock; and it shall be told thee what thou shalt do.”
So I saw in my dream, that the man began to run. He had not run far, before his wife and children perceiving it, began to cry after him to return: But he stopped his ears and ran on, crying, Life, life! eternal life, without once looking behind him.
The neighbours also came out, and as he ran some mocked, others threatened, and some called to him to return. And of these, two resolved to fetch him back by force; the name of the one was Obstinate, of the other [♦]Pliable. He was now got a good distance from them; however, in a little time they overtook him. Then said the man, “Neighbours, wherefore are you come?” They said, “To persuade you to go back with us.” But he said, “That cannot be; you dwell in the city of Destruction, the place also where I was born. And if you die there, you will sink into a place that burns with fire and brimstone. Be content, good neighbours, and go along with me.”
[♦] “Pliablel” replaced with “Pliable”
What, said Obstinate, and leave our friends and all our comforts behind us?
Yes, said Christian, (that was his name) for all these are not worthy to be compared with the least part of what I seek; and if you will go with me, there is enough and to spare.
Obstinate. What are the things you seek, since you leave all the world to find them?
Christian. I seek an inheritance, incorruptible, undefiled, and that fadeth not away?
Obstinate. Tush, away with your cant. Will you go back with us or no?
Christian. No, not I. I have put my hand to the plough.
Obstinate. Come then, neighbour, let us go home without him. There is a company of these crazy coxcombs, that when they get a fancy by the end, are wiser in their own eyes than seven men that can render a reason.
Pliable. Don’t revile. Who knows but what he says is true? I have almost a mind to go with him.
Obstinate. What more fools still? Come back, come back. Who knows whither a madman may lead you?
Christian. Nay, but come with me, to the glory which shall be revealed. And if you believe not me, read here in this book, the truth of which is confirmed by the blood of him that made it.
Pliable. Neighbour Obstinate, I think I will go with this good man, and cast in my lot with him.
Obstinate. Then get you gone. I will e’en go home. I will be no companion for such whimsical fellows.
Now I saw in my dream, that when Obstinate was gone back, Christian and Pliable went on talking together.
Pliable. Come neighbour, since we are alone, tell me farther what the things are to which we are going.
Christian. I can better conceive than speak them. There is a kingdom that cannot be moved, a house eternal in the heavens, where we shall shine as the firmament, and as the stars for ever and ever.
Pliable. And what company shall we have there?
Christian. There will be an innumerable company of angels, ten thousand times ten thousand, and thousands of saints, of holy men, out of every kindred and people, and nation. There we shall see those who were cut in pieces, burnt with fire, eaten with beasts, for the love they bore to the Lord of the place; having now overcome sin, and death, and pain, and put on immortality as a garment.
Pliable. Glad am I to hear of these things. Come on let us mend our pace.
Now I saw in my dream, that they drew nigh to a slough that was in the midst of the plain, (it was called Despond) and being heedless, they both suddenly fell in. “Ah, neighbour, said Pliable, where are we now?” Truly, said Christian, I do not know. At this Pliable was much offended, and said, “Is this the happiness you talked of all this while? If we have such ill speed at setting out, what may we not expect before our journey’s end? If I get out hence with my life, you shall have the brave country alone for me.” And with that he gave a desperate struggle or two and got out of the mire on the side next his own house. So away he went, and Christian saw him no more.
Wherefore Christian was left in the slough alone; but still he struggled toward that side which was farthest from his own house, yet could not get out, because of his burthen. But I beheld a man come to him, whose name was Help, and asked, “What he did there.”
Christian. Sir, I was directed to go by this way to yonder gate; and as I went, I fell in here.
Then said he, “Give me thy hand.” So he gave him his hand, and he drew him out, and set him on firm ground.
But Christian had not gone far, before one met him, who was crossing over the plain. The gentleman’s name was Worldly Wiseman. Having some knowledge of Christian by report, (for his leaving the city of Destruction was noised far and near) he began thus:
World. How now good fellow, whither away?
Christian. Sir, I am going to yonder little gate.
World. Wilt thou hearken to me, if I give thee counsel?
Christian. Yea, if it be good, I will.
World. I counsel thee then, get rid of that burthen with all speed, else thou wilt never be settled in thy mind.
Christian. That is what I seek; but get it off myself I cannot: nor is there any man in our country can take it off.
World. Who bid you go this way to be rid of it?
Christian. One that appeared to me, a great and honourable person. His name I think, is Evangelist.
World. Beshrew him for his counsel. There is not a more dangerous or troublesome way in the world than this. Hear me; I am older than thou. Thou art like to meet in the way thou now goest, weariness, painfulness, nakedness, hunger, peril, sword; death itself, and what not?
Christian. Sir, this burden is worse than all these. I care not what I meet with, so I get rid of this.
World. How camest thou by it at first?
Christian. By reading this book.
World. I thought so. So it has fared with other weak men; who, meddling with things too high for them, suddenly fall into distraction, and run desperate ventures to obtain they know not what.
Christian. I know what I would obtain. It is ease from my burthen.
World. Hadst thou but patience to hear, I could direct thee to obtain that, without running into any of these dangers.
Christian. Pray, Sir, open this secret to me.
World. Why, in yonder village there lives a gentleman, whose name is Legality, a very judicious man, and of good credit and fashion: he has helped abundance of men off with such burthens as thine are.
Christian. Sir, which is my way to his house?
World. You must go by yonder high hill, and the first house you come at is his.
So Christian turned out of his way. But when he was got hard by the hill, it hung so much over the way, that he was afraid to venture on, lest it should fall upon his head. Wherefore he stood still, and knew not what to do. Likewise his burthen seemed heavier than before. There came also flashes of fire out of the hill, that made him afraid he should be burnt: insomuch that he now quaked for fear, and was sorry he came out of his way. And with that he saw Evangelist coming to meet him, at the sight of whom he blushed for shame: so he came up to him, and with a severe countenance said.
Evangelist. What dost thou here? To which he knew not what to answer, but stood speechless before him.
Evangelist. Art thou not the man whom I found crying without the walls of the city of Destruction?
Christian. Yes, Sir, I am.
Evangelist. Did I not direct thee to the little gate? How is it that thou art so quickly turned aside?
Christian. I met a gentleman who told me, I might find one in yonder village that could take off my burthen.
Then said Evangelist, stand still a little that I may tell thee the words of the Lord. So he stood trembling. Then Evangelist said, See that ye refuse not him that speaketh: for if they escaped not who refused him that spoke on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: for the just shall live by faith; but if he draw back, my soul shall have no pleasure in him.
Then Christian fell down at his feet as dead. But Evangelist caught him by the right-hand, and said, All manner of sins and blasphemies shall be forgiven unto men: be not faithless but believing. At this his spirit a little revived, and he stood up trembling before Evangelist.
Then Evangelist said, Give more earnest heed unto the things that I shall tell thee of. There are three things in the counsel of the man that met thee, which thou must utterly abhor.
1. His turning thee out of the way.
2. His labouring to make the cross odious to thee.
3. His setting thy feet in the way that leadeth to death.
First, Thou must abhor his turning thee out of the way; for this is to reject the counsel of God, seeing the Lord saith, Strive to enter in at the strait gate, the gate to which I sent thee.
Secondly, Abhor his labouring to make the cross odious to thee; for thou art to prefer it before the treasures of Egypt. Besides the Lord hath said, If any man come after me, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple. The doctrine therefore which teacheth to hate or shun the cross, thou must utterly abhor.
Thou must, lastly, abhor his setting thy feet in the way that leadeth to death. For he to whom thou wast sent, legality by name, is the son of the bondwoman: and this is mount Sinai, which gendereth unto bondage, and unto death eternal. He cannot free any man of his burthen: nor is it possible he should; for by the works of the law shall no flesh living be justified.
After this Evangelist called aloud to the heavens for the confirmation of what he had said. And there came words and fire out of the mountain. The words were these, As many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.
Now Christian looked for nothing but death, and cried out with a bitter cry: nevertheless, turning to Evangelist, he said, “Sir, Is there any hope? May my sin be forgiven? May I yet go back, and enter in at that gate? Shall I not be sent away with shame?”
Then Evangelist said, “Thy sin is great; yet it may be forgiven; the man at the gate will let thee in: but take heed thou turn not aside again, lest if his wrath be kindled, yea, but a little, thou perish from the way.”
So he went on with haste; neither spoke he to any by the way. He went as one treading on forbidden ground; and could not think himself safe, till he got into the way, out of which he had turned before. He then went on with all his might till he came to the gate; over which was written, Knock, and it shall be opened unto you. He knocked therefore more than once or twice. At last there came a grave person to the gate, named Goodwill, who asked, “Who was there?”
Christian. Here is a poor burthened sinner. I come from the city of destruction, and am going to Mount Zion; and I understand I am to go thro’ this gate, if you are willing to let me in.
I am willing with all my heart, said he, and with that he opened the gate.
When Christian was stepping in, the other pulled him suddenly. Then said Christian, What means that? He replied, a little way off is a strong castle, of which Beelzebub is the captain; from whence he continually shoots at those who come to this gate, if haply they may die before they can enter in. Then said Christian, “I rejoice and tremble.”
Goodwill. But who directed you hither?
Christian. One named Evangelist, who said, that you would tell me what I must do.
Goodwill. An open door is set before thee, and no man can shut it. But how is it thou art come alone?
Christian. One of my neighbours came with me a little way; but then he was discouraged, and went back; and I also soon after turned aside, to go in the way of death. So that, had not Evangelist met me again, I had never come hither. And O! what a favour is this to me, that I am suffered to enter here!
Goodwill. We make no objections against any. Whatever they have done before they came, if they knock, the gate is opened to them. Him that cometh, we in no wise cast out.
But come with me, and I will teach thee concerning the road. Dost thou see this narrow way? That is the way thou must go. It was cast up by the patriarchs, prophets, Christ and his apostles.
Christian. But are there no ways that turn out of this?
Goodwill. Yes, many; but they are crooked and wide. The right way only is strait and narrow. Go on therein, till thou comest to the house of the interpreter, and he will shew thee excellent things.
So Christian went on till he came to the house; where he knocked, and asked for the master of the house. To whom, when he came, he spoke thus.
Sir, I am a man that am come from the city of Destruction, and am going to mount Zion. And I was informed by him at the gate, that if I called here, you would shew me excellent things.
Then said the Interpreter, “Come in, and I will shew thee that which will be profitable to thee.” So he took him by the hand, and led him into a large parlour that was full of dust. After a while he called for a man to sweep; which he had no sooner begun to do, than the dust so abundantly flew about, that Christian was almost choaked. Then the Interpreter said to a damsel, “Bring hither water, and sprinkle the room.” After which it was easily swept and cleansed.
This parlour, said the Interpreter to Christian, is the heart of a natural man. The dust is his original sin, and inward corruptions, of every kind. He that first began to sweep is the law; she that sprinkled it, is the gospel. Now whereas thou sawest, that by his sweeping, the dust was only raised, and the room not cleansed at all; this is to shew thee, that the law, instead of cleansing the heart from sin, doth revive and increase it in the soul. For, by the law is only the knowledge of sin; but not deliverance from it.
Again, Thou sawest the damsel sprinkle the room; after which it was cleansed with pleasure: this is to shew thee, that when the gospel comes into the heart, sin is easily subdued; and the soul made clean thro’ faith, and fit for the king of glory to inhabit.
He then led me into a place, where was a fire burning against a wall, and one continually casting water upon it, yet could he not quench it, but the flame rose higher than before.
This fire, said he, is the work of grace that is wrought in a believing heart. He that casts water upon it is the devil. Yet can he not quench it, for the reason thou shalt now see. So he carried him to the other side of the wall, where was a man with a vessel of oil in his hand, out of which he continually cast into the fire, Then said Christian, What means this?
The Interpreter answered, This is Christ, who continually, with the oil of his grace, maintains the work already begun in the heart, so that the devil cannot quench it. And he stands behind the wall, to shew it is hard for the tempted to see how this work is maintained in his soul.
He then took him by the hand, and led him into a pleasant place, where was a stately palace: on the top of which were certain persons walking, who were cloathed all in gold. At the door below stood a great company of men, desirous to go in, but yet afraid. For in the door-way stood many armed men, to keep it, and drive all back. At last a man of a stout countenance came up, drew his sword, put a helmet on his head, and rushed into the midst of the armed men, who fell upon him with all their force. But after receiving and giving many wounds, he cut his way through them all, and went in. Then was heard a pleasant voice from within saying,
Come in, soldier of Christ, come in:
Eternal glory thou shalt win!
I verily think, said Christian, I know the meaning of this; now then let me go hence.
Stay, said the Interpreter, till I have shewed thee a little more. Then he took him by the hand again, and led him into a dark room, where sat a man in an iron cage; his eyes were fixed on the ground, his hands folded together, and he sighed as if he would break his heart.
Then said Christian, “What art thou?” He replied, I am a man of despair: I am so fast in prison that I cannot get forth.
Christian. But how camest thou there?
Man. I left off to watch and pray; I sinned against light and love; I grieved the Spirit, [♦]and he is gone from me; I tempted the devil, and he is come into me; I defied God, and he hath forsaken me.
[♦] duplicate word “and” removed
Christian. But have you no hope? The Son of the Blessed is of tender mercy.
Man. But I have crucified him to myself afresh, I have counted his blood an unholy thing, I have done despite to the spirit of grace: and there remaineth no more sacrifice for sin; but a certain fearful looking for of fiery indignation, which shall devour me as an adversary.
Christian. But can’st thou not repent?
Man. No, never; for I have quenched the Spirit. O eternity, eternity! Who can tell the length of eternity?
Christian. Well, God help me to watch and pray.—Sir, is it not time for me to go on my way?
Interpreter. I will shew thee one thing more, and thou shalt go. So he led him into a chamber where was one rising out of bed, who shook and trembled exceedingly: then said Christian,“Why dost thou tremble thus?” This night, said he, as I was in my sleep, I dreamed, and behold the heavens were exceeding black: also it thundered and lightened on every side. So I looked up and saw the skies divide: and I heard a great sound of a trumpet: and I saw one descend, sitting on a cloud, attended with the thousands of heaven; they were all arrayed with flaming fire: also the heavens were in a burning flame. I then heard a voice out of the fire saying, “Arise ye dead and come to judgment;” and behold the rocks rent, the graves were opened, and the dead that were therein came forth: some of those looked up, and were exceeding glad, and some sought to hide themselves under the mountains. Then I saw him who sat upon the cloud open a book, and bid the world draw near; yet was there a distance, by reason of a fierce flame which issued out, and came before him. I heard it also proclaimed to them that attended on him who sat upon the cloud, “Gather together the tares and chaff, and cast them into the lake that burneth with brimstone;” and the bottomless pit opened her mouth, and there came forth smoak and coals of fire. It was also proclaimed, “Gather the wheat into my garner;” and I saw many caught up in the clouds, but I was left. I then called to the mountains to fall upon me, and the rocks to cover me, but in vain: for the man that sat upon the cloud still kept his eye upon me. Then came all my sins to my remembrance, and fear was on every side; so I awoke.
Then said the Interpreter to Christian, “Keep these things in thy mind, that they may be as a goad in thy side wherever thou goest; and the comforter be always with thee, and guide thee in the way that leads to the city.”
Now I saw in my dream, that the highway up which I was to go, was fenced on every side with a wall, called salvation. Up this way he ran, till he came at a place where stood a cross, and somewhat below, a sepulchre. Just as Christian came to the cross, his burthen loosed, fell off, and rolled down, till it came to the mouth of the sepulchre, where it fell in; and I saw it no more.
Then was Christian glad, and said with a merry heart, The life that I now [♦]live, I live by faith in the Son of God; who loved me, and gave himself for me.
[♦] “life” replaced with “live”
Then he stood awhile to look and wonder, even till the tears ran down his cheeks; and as he stood, three shining ones came and saluted him with, Peace be unto thee. Then the first said unto him, thy sins are forgiven thee; the second striped him of his rags, and cloathed him with change of raiment; and the third set a mark on his forehead, and gave him a roll, with a seal upon it, which he bid him look on as he ran, and give it at the gate of the city.
I beheld then that he went on rejoicing, till he came to the foot of the hill difficulty. At the bottom of this was a spring, of which he drank, and was refreshed, and then he began to go up the hill. Sometimes he ran; then walked; then climbed on his hands and knees, because of the steepness of the place. Now, about the midway to the top of the hill, was a pleasant arbour, planted by the Lord of the hill, for the relief of weary travellers. Here therefore he sat down to rest, and pulled his roll out of his bosom, to read therein, and comfort himself. He also began to survey his new raiment, till he fell into a slumber, and thence into a fast sleep, which held him till it was almost night: and, in his sleep, his roll fell out of his hand. Then came one to him and said, Go to the Ant, thou sluggard; consider her ways, and be wise. On this he started up, and went apace till he came to the top of the hill.
He now felt in his bosom for his roll, that he might read therein, and be comforted: but he found it not. Then was he much perplexed, and knew not what to do. At last he bethought himself, that he had slept in the arbour on the side of the hill; and falling down, he asked God forgiveness for his folly, and then went back to look for his roll. But all the way he went, who can tell the sorrow of his heart? Sometimes he sighed, sometimes he wept; mean while, looking carefully on each side, if in any wise he might find it. He went thus till he came in sight of the arbour, where he had sat and slept. But that sight renewed his grief, till he broke out, “O wretched man that I am! That I should sleep in the midst of difficulty! That I should use that rest for ease to my flesh, which was intended only for the relief of the spirits of weary pilgrims! How far might I have been on my way by this! And now also the day is far spent.” By this time he was come to the arbour again; where, looking under the seat he espied his roll; with trembling and haste he caught it up. But who can tell how joyful he was? For this roll was the assurance of his life and acceptance at the desired haven. He laid it up in his bosom, gave God thanks, and with tears of joy betook himself again to his journey. He got up the hill just as the sun went down; when, lifting up his eyes, he beheld a stately palace before him, which stood by the high-way side.
So he made haste and went forward, that if possible he might get lodging there. But before he had gone far, he entered into a narrow passage, about a furlong from the porter’s lodge: when, looking carefully before him as he went, he espied two lions in the way. Then he was afraid, and thought to go back; but the porter perceiving him to make a halt, cried out, “Is thy strength so small? Fear them not. They are chained; and are placed there for the trial of thy faith, keep in the midst of the path, and no hurt shall come unto thee.”
Then I saw that he went on, though trembling, till he came to the gate, and asked, if he might lodge there?
Porter. I will call one of the house. So he rung a bell, and there came out a damsel, named Discretion; who, after asking him several questions, said, “I will call out one or two more of the family;” so she ran to the door, and called Piety, and Charity; who, after a little more discourse with him, brought him in; and many meeting him at the entrance, said, “Come in thou blessed of the Lord; this house was built to entertain travellers to Zion.”
They sat talking together till supper was ready. And at the table also, all their talk was about the Lord of the hill, what he had done; how great a warrior he was; and how he had fought with and slain him that had the power of death; though not without great danger to himself, and the loss of much blood.
Thus they discoursed till late at night; and then Christian was laid in a large upper chamber, the name of which was Peace. In the morning they shewed him the records of the greatest antiquity: in which was the pedigree of the Lord of the hill, the son of the Ancient of days. Here also were fully shewn the acts he had done, and the worthy deeds of many of his servants, who had subdued kingdoms, wrought righteousness, stopt the mouths of lions, quenched the violence of fire; escaped the edge of the sword, waxed valiant in fight, and turned to flight the armies of the aliens.