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A MODERN PROSE TRANSLATION OF 
 
 THE ANCIENT POEM OF 
 
 GUILLAUME DE GUILEVILLE 
 
 ENTITLED THE PYLGRYMAGE 
 OF MAN 
 
 WITH ILLUSTRATIONS AND AN APPENDIX 
 
 LONDON 
 
 BASIL MONTAGU PICKERING 
 196 PICCADILLY 
 
The Chriftian Pilgrimage is no phantafy, any more than the Gofpel Promifes. The one is contingent 
 upon the other : the Promife makes the Pilgrim. A city to come has been held up to the affe&ions and 
 emulation of the world ; a city that hath no need of fun, nor yet of moon to ihine in it — whofe walls are 
 of Jafper, and foundations of precious Hones laid by God ; whofe gates are pearls, and ftreets of Ihining 
 gold. In the midft of it is a pure river of the water of Life, clear as cryltal, and on either fide the tree of 
 Life, whofe fruit is yielded every month. This is the City fet in contrail to the Camp of this world, and 
 this it is which makes the Pilgrim .— The Tongue of Time, hy the Rev. Wm. Harrison. 
 
 There feems, indeed, to be in religious men, whatever be their creed, and however limited their intel- 
 lectual power, a prophetic faculty of infight into the true bearings of outward things, — an infight, which 
 puts to lhame the fagacity of ftatefmen, and claims for the fons of God, and only for them, the wifdom even 
 of the world. Thofe only read the world’s future truly who have faith in principle, as oppofed to faith 
 in human dexterity; who feel that in human things there lies really and truly a fpiritual nature, a fpiritual 
 connexion, a fpiritual tendency, which the wifdom of the ferpent cannot alter, and can fcarcely affect. 
 
 Froude’s Hijlory of England, vol. i. page 291. 
 
MEMORY OF MY FATHER; 
 
 WHO EVER SET ME THE EXAMPLE OF BEING A CHRISTIAN WARRIOR, 
 AND DIRECTED ME TO THE ONLY STANDARD OF 
 PERFECTION KNOWN UPON EARTH, 
 
 THESE PAGES ARE INSCRIBED BY HIS GRATEFUL AND 
 
 AFFECTIONATE DAUGHTER. 
 
Table of Contents 
 
 Page 
 
 Chapter I. — The Writer’s Vifion of the Celeftial City of Jerufalem ...... i 
 
 Chapter II. — How the Writer in feeking for a Scrip and a Staff, reprefen ting the Faith and the 
 Hope of the Pilgrim, is led by the Grace of God to enter the Church through the Waters of 
 Baptifm ; his doubts concerning its neceffity, and how he is inftru&ed in the nature thereof . 4 
 
 Chapter III. — How Nature, Repentance, and Charity appear to the Pilgrim .... 7 
 
 Chapter IV. — Grace exhorts the Pilgrim to wear armour ; his refufal to do fo . , . . 18 
 
 Chapter V. — Memory is fummoned to carry the Pilgrim’s armour. The body the enemy of the foul 25 
 
 Chapter VI. — The Pilgrim meets with Youth, Induftry, and Idlenefs, He is affailed by Gluttony 
 
 and Luxury, and enfnared by Sloth .......... 3 2 
 
 Chapter VII. — Wrath and Tribulation attack the Pilgrim. Avarice defcribes herfelf to him. He 
 
 is threatened by Necromancy, and refcued by the white dove fent by the Grace of God . 41 
 
 Chapter VIII. — Herefy commands the Pilgrim to give up his fcarf. Satan appears as a hunter. 
 
 The Pilgrim enters the tempeftuous fea of the world and is fupported by his ftaff. He is thrown 
 upon Fortune’s wheel and again refcued by the white dove ...... 48 
 
 Chapter IX. — The Pilgrim is alarmed by the revolving tower of Worldly Gladnefs : he efcapes to 
 an ifland, from which he is refcued by Grace in a veffel named Religion. He is condufted by 
 her to the monaftery of Cifteaux. Hagiographe or Holy Scripture lhows him the mirrors of 
 Flattery and Confcience ............ 5 3 
 
 Chapter X. — The Pilgrim is vifited by two meffengers in the monaftery of Cifteaux, namely. Prayer 
 and Latria or Worfhip. Infirmity and Old Age then appear to him. He is comforted by 
 Mercy, and affailed by Death. The Author’s account of his dream . . . 56 
 
Preface 
 
 T having been obje6ted that the old Englilh verfe tranflation of this 
 “ Pylgrymage,” given in the volume publilhed by Mr. Pickering in 
 1858, was difficult to follow, and the Editor finding that uneducated 
 boys and young children have been interefted in the narrative by 
 defcribing to them the fubjedt of the plates, the following profe tranflation has been 
 made, in the hope that it may be of ufe to fuch juvenile readers, in introducing to 
 their notice an allegory, which appears to have been popular in England in the 
 fifteenth century, 1 the prefent form of which might fuit even the Puritan tafte of a 
 Bunyan, the Editor having been careful to expunge all points of Roman Catholic 
 dodtrine, fuch as penance, prayers to the Virgin, &c. ; but the Proteftant dodtrine, 
 which remains, is entirely the old writer’s. The Pilgrim is guided throughout his 
 journey to the heavenly city of Jerufalem entirely by the grace of God : he is enabled 
 to withftand temptations through its affiftance alone : he is armed with the armour 
 which St. Paul, in the fixth chapter of the Epiftle to the Ephefians, exhorts every 
 Chriftian warrior to wear, and is overcome by temptations only when he fails to put 
 it on. 
 
 It is fliown how the natural man wars againft the fpiritual man, how the body is 
 the enemy of the foul. This is more fully defcribed in the fécond pilgrimage of De 
 Guileville, called the “ Pylgremage of the Sowle,” in which there is a long dialogue 
 between the body and the foul, at the clofe of which the angel fays, “ What, haft 
 thou,” quod he, “ founden caufe of Ryotyng ? Hit is ful hye tyme that the difcencion 
 of you bothe ftynte, and take an ende ; for it is nought to youre hele auaylynge 
 bitwene tho fuche maner of ftryfe and wordes Ihold be meuyed, whiche that ben 
 
 1 Two MSS. have been difcovered in the Britiih Mufeum, containing two different tranflations of 
 “ The Pylgrymage of Man,” by De Guileville, which are not known to exift in print. Curioufly enough, 
 one of thefe is imperfedt at the end, while the other, which is imperfedt at the beginning, fupplies the por- 
 tion required. The former is fuppofed to have been tranflated by Lydgate, while no account of the latter 
 has been difcovered. Both have fuffered much by. fire- Similar MSS. are alfo found to exift in other 
 public and private libraries. 
 
Vlll 
 
 Gal. vi. 8. 
 
 Preface. 
 
 perpetuelly dampned in to the peyne of helle; but ye that ben predeftynate to 
 faluacion, and fhal herafter be reioyned as frendes, ye oweth nought for to ftryue, 
 but ye fholde ben of acord ; and foo wylle I that ye be, and that ye foo departen.” 
 The vices are exhibited in this book in all their undifguifed hideoufnefs. In real life 
 is it not often to be feared that Vice aflumes a pleafing form ; that it is not the fin, 
 which we fear to encounter, but the punifhment, which the Word of Truth has 
 exprefsly declared fhall follow fin ? May not the evil, which we confider fo myfterious 
 in this world, be the punifhment refulting from fin ? For whatfoever a man Joweth , 
 that Jhall he alfo reap. He, that Joweth to the flejh , Jhall of the flefh reap corruption. 
 
 One of our own poets has, in the fame manner as this monkifh writer, moft 
 fcripturally afcribed our refcue from fin to the fupporting grace of God alone, and 
 has alfo defcribed, in the following lines, the pleafing garb, which Vice aflumes to the 
 unregenerate man : — 
 
 “ When in the flipp’ry paths of youth 
 With heedlefs fteps I ran. 
 
 Thine arm unfeen convey’d me fafe. 
 
 And led me up to man. 
 
 “ Through hidden dangers, toils, and deaths. 
 
 It gently clear’d my way. 
 
 And through the pleafing fnares of vice 
 More to be fear’d than they .” 2 
 
 Another poet, in equally beautiful language, has thus defcribed the unmafking of 
 vice : — 
 
 “ Vice is a monfter of fo frightful mien 
 As to be hated needs but to be feen ; 
 
 Yet feen too oft, familiar with her face. 
 
 We firft endure, then pity, then embrace .” 3 
 
 And again : — 
 
 “ Oh, blind to truth, and God’s whole fcheme below. 
 
 Who fancy blifs to vice, to virtue woe ! 
 
 Who fees and follows that great fcheme the bell, 
 
 Bell knows the blefling, and will moft be bleft .” 4 
 
 The latter part of De Guileville’s poem, after his admiflion into the Ciftercian 
 monaftery, is a defcription of fome of the corruptions, which exifted there and in other 
 monasteries, from which it would appear that this allegory was written as our old 
 Englifh allegory of the “ Vifion of Piers Plowman,” of which a fecular priefl: is 
 fuppofed to have been the author, about the fame time as the ct Pylgrymage” of De 
 Guileville, to defcribe in fable the truth which, as Roman Catholic writers, they did 
 not dare openly to proclaim. 
 
 2 Addifon. 
 
 3 Pope. 
 
 4 Ibid. 
 
IX 
 
 We here annex the following part of the narrative, as it has been omitted in the 
 pages of the work for the reafon already given. 
 
 After the Pilgrim had been fhown the mirrors of Flattery and Conjcience by 
 Hagiographe or Holy Scripture , 5 he was accofted by Obedience , who a Iked him what 
 was his bufinefs, as fhe looked upon him as a fpy ; he replied that he did not come 
 for that purpofe, but that he wifhed to go to the city of Jerufalem, for which reafon 
 Grace had conduced him to that abode to fhorten his journey. Obedience afked 
 him whether fhe had not informed him that he would find a hard paffage there, 
 which would not pleafe him : he anfwered yes, but that he defired to perform her 
 bidding well, if he could. Obedience told him there was nothing he could not do 
 well, were he not indolent ; that all depended upon a good will, and that fhe would 
 put it to the proof, for that fhe would bind his hands and feet as if he were a 
 falcon : fhe then difplayed her fnares, with which fhe bound his feet, fo that he was 
 not able to vifit many places which he defired. She tied his hands and clofed his 
 mouth, and his tongue within it, telling him that he fhould neither fpeak, eat, nor 
 drink, except by her leave. 
 
 He relates that he remained in this monaftery about thirty-nine years, and learnt 
 to endure the hardfhips fo well that he did not feel them, and would have taken all 
 in good part ; but he difcovered that the Porter did not remain at the door as he had 
 been accuftomed to do, and that the King was abfent: wherefore it was not fur- 
 prifing that Ennui (Wearinefs) fhould enter with her daughter Treajon and her other 
 daughter Detraction. There entered alfo Scylla with her dogs ; and, .while they were 
 in the monaftery, they made fuch a difturbance that the guardians fled. Ennui y with 
 her daughters, fought him on all fides, in order to deftroy him. Detraction faid fhe 
 knew very well the fong, which Jacob fung of Dan : — “ Dan fhall be aferpent by the 
 way, an adder in the path.” She faid fhe was the adder, which could never fee 
 ftraightforward, but invariably ftung. 
 
 Scylla attacked him with her dogs ; Treajon then approached and wounded him 
 with her club, fo much fo that he faid he fhould feel it all the reft of his life. 
 
 After thefe wretches had left him, believing him to be dead, he remained by 
 himfelf in the monaftery. No one came to comfort him or vifit him through pity ; 
 for Charity was bound and fecretly imprifoned, and Mercy alfo. He defcribes that 
 he remained by himfelf for fome time, that he had loft his ftaff {Hope), till, after a 
 long time, the Grace of God reftored it to him. 
 
 The Pilgrim fays that, after having related an adventure, which appeared to him 
 to be very fevere, from the porter having left the door, and fuch wretches having 
 
 Heb. xiii. 17. 
 
 James iv. 5. 
 Wifdom i. 2. 
 
 Gen. xlix. 17. 
 
 Pf. xxxviii. 20. 
 
 Tobit in. 13. 
 Matt. xxiv. 13. 
 
 5 See P a g e 55- 
 
 b 
 
X 
 
 Preface. 
 
 Ecciuf. i. ay. found entrance, he ought not to be filent about what he faw afterwards. The 
 
 Rom. ii. 12. King, who had been abfent a long time, returned to the Caftle, and heard fuch an 
 
 account that He caufed to be proclaimed that, in whatever place they ftiould find 
 thefe wretches, they fhould be brought to Him, that they might juftify themfelves if 
 they could. He fent word to the Porter that, if he held the King in eftimation, he 
 Ihould never leave the door again, but diligently keep it, fo that it fhould never be 
 Ecciuf. x. 22. abandoned to thefe wretches. He then faw a meflenger, who entered into the belfry 
 and rang the bells, fo as to aflemble all the Guardians, who had been imprifoned 
 fince the great outrage, which had been committed. The Mefienger of the King 
 Rom. xiii. i, 2. Jefus then declared to them that the King had returned to the Caftle, and had made, 
 according to His will, fuitable and profitable ordinances, that they might be reaflured 
 Deut. xxxii. 25. and have no more fear, and perform their offices as they had been accuftomed to do, 
 and only have regard unto Him, and take vengeance of the wretches. The Guar- 
 dians returned to their offices without oppofition ; for where juftice is well maintained 
 and the door guarded, and fhut againft all vices, there alone can be peace, and there 
 will the King willingly abide. 
 
 The Pilgrim then relates how it happened that fome time afterwards he had a 
 Ecciuf. xxxiii. 1. great defire that leave fhould be given him to vifit other monafteries and fee the 
 mode of life of the inmates ; for that good example does good to thofe, who fee it 
 and take example from it. .His defire was granted, and he went to a great many 
 places, where he found much kindnefs and religious feeling exifting ; but as it feldom 
 happens that in a city, where there are many inhabitants, the habitations refemble 
 each other, and there are obftacles againft fimilarity of governments, fo it happened, 
 he relates, that, when he would enter a noble building, he found men, who were 
 engaged in removing goods, at the door, and there were angels placed above them, 
 Ezekieixiiv.11. who conducted them he knew not whither: the door was open, and there was no 
 porter ; but he took little heed of that, for he watched the angels, who had fuch 
 beauty that he was recomforted. He begged the laft who ifiued to declare to him to 
 whom thefe attendants belonged, who had fuch noble conductors. The Angel replied 
 that they belonged to Grace. 
 
 He inquired where fhe was to be found : the Angel anfwered that fhe had juft 
 2 Their, i. 7. mounted her chariot to follow them. The Pilgrim then went to meet her, and fhe 
 caufed him to enter her chariot, and inquired for what purpofe he had come. He 
 replied that he had come there becaufe he wifhed to fee the way, in which they lived 
 Ecciuf. xi. 17. and the ordinances, which exifted there. She faid it was well that he had come, and 
 that fhe would fhow him things, which he would not believe. 
 
 Grace then led him all over the cloifter, where the edifice was in ruins and perilous 
 to inhabit ; fhe alfo fhowed him a lame perfon, monftroufly ugly, who appeared to 
 
XI 
 
 Preface. 
 
 be the keeper. She was playing with a mafon’s rule, as if in derifion, and carrying a 
 fpoon, which fhe often put to her mouth : fhe had always her head turned on one 
 fide. She told him how the edifice had been fpiritually founded originally by St. 
 Benet, as St. Peter had ordained, by living ftones, by line and rule perfect, that it 
 might appear more beautiful and remain firmer and more fiable ; that the Mafon, 
 when he went away, had left a line and a rule, in order that, fliould any decay come to 
 the mafonry, or any ftone fall out, it fhould be foon redrefied, and rebuilt according 
 to this ordinance : but that this was not maintained in that building ; that the edifice 
 was falling to pieces, and that there was no ftone, which did not require to be re- 
 placed ; but that there was no one to do it, as this lame perfon held the place of the 
 one, who ought to repair it, and fhe only played and mocked with the rule. 
 
 The Pilgrim faid that it feemed to him that the mafonry could not have been 
 well built in the firft inftance, by not holding together firmer. 
 
 She replied that it was properly done, and would have lafted well, if the mortar 
 had not been badly put in, and decayed, which had been good at the commencement, 
 and better than any cement, as it was compofed of Prayers, Fafts, and Afflictions, of 
 Poverty, Obedience, Abftemioufnefs, and frequent Confeflions ; that it was filled 
 with Charity, Concord, and Fraternity, united by Peace and Love, and the fervice of 
 God from the heart night and day ; that if it had remained as it was, the mafonry 
 would not have fallen to pieces ; but that all was corrupted ; there was no longer 
 any difcipline or prayer carried on in the monaftery ; that Charity was banifhed from 
 it, who ufed to feed and lodge the poor ; and that Mercy was never there, who was 
 accuftomed to benefit the paflers by and the fick, who fought food. 
 
 <f Thofe, who have nothing, can give nothing,” faid the Pilgrim. 
 
 “ It is true ; ” fhe replied, “ but they had fufficient when the King was honoured, 
 who gave the pofleffions for that objeét but fhe bids him fee that the place, where He 
 ought by right to be ferved, is held very badly : that the fpiders have made their webs ; 
 and that if he went into the cemetery, and other principal places, he would find them 
 given up to fpiders, dogs, cows, and other animals, and devoid of all care ; and that he 
 muft know that Jefus Chrift always executes juftice on thofe, who defile His fanétuary, 
 but that the lame one, who holds the gate, had no eyes for fuch things as that, but 
 turned them backwards, only caring for the world and its vanity, and had no care 
 how the King was ferved, to which fhe fhould have devoted herfelf moft ardently ; 
 that for this caufe the King had withdrawn His hand, and that it often happened that 
 the abundance of bread prevented them honouring God as heretofore, which Ezekiel 
 defcribed as the fin at Sodom. She told him that the lame one was named Abuje , 
 that fhe played with the rule without repairing the edifice ; that another abufe was 
 the fpoon, which fhe carried to teach all men gluttony without right or reafon, by force 
 
 Ifaiah lvi. 7. 
 
 2 Cor. vi. 4 — 7. 
 
 Matt. xxi. 12. 
 Mark xi. II. 
 Luke xix. 45. 
 John ii. 15. 
 
 Ezekiel xvi. 49. 
 
 Pf. xxxi. 18. 
 John xiv. 1 6, 17. 
 
Xll 
 
 Exodus xii. 36. 
 Luke xix. 26. 
 
 Luke i. 53. 
 
 Deut. xxiii. 19. 
 
 Exodus xii. 35. 
 
 Gen. xii. 56. 
 
 Luke vi. 38. 
 
 Tobit iv. 23. 
 Tranf. from 
 Vulg. 
 
 Matt. vii. 11. 
 
 2 Kings ii. 19. 
 Gen. xii. 29, 30. 
 
 Preface. 
 
 and ufurpation, feparating herfelf from unity, and appropriating to herfelf the common 
 good ; that in this refpeét fhe refembled thofe, who were curfed by the Prophet Ezekiel, 
 for he faid that the paftors of Ifrael, who fed themfelves were wolves, who did not 
 feed their people ; that he muft know that for that reafon fhe had come to take away 
 all fuperfluity ; that he had encountered her attendants, who were charged with this 
 office ; that the angels were the condu&ors ; that in that way the people of Ifrael were 
 commanded to carry away the fpoils of the Egyptians, as if they were theirs : for from 
 thofe, who were not worthy of them, they were taken away, and to the worthy they 
 were given. 
 
 The Pilgrim replied, that God did not always do fo in the world, where there 
 were many ufurers and thieves, who held much money unjuftly and unworthily, but 
 that God allowed them to remain pofTeffors of it, and did not give any to the poor, 
 although they lived juftly. 
 
 Grace replied, that none could ever dare to fay that God gave great riches to 
 ufurers ; that all they had had been acquired without God’s having had any part in 
 it, and that at a fixed time they would have an account to render to Him ; that all be- 
 longed to Him, and they had taken it without His leave, but that by no means would 
 He deprive them of it, to give it to others, until He had taken hold of them to puniffi 
 them for all the evil they had committed ; but that what religious people poflefled 
 they had not ill acquired, therefore was it all given to them of God ; but when they 
 ufe it wrongfully, and do not their duty, God takes it away from them, and gives it 
 to thofe, who do well, even as the goods of the Egyptians, which would have de- 
 creafed by feven years of fterility, had it not been for Jofeph, who came firft and 
 fuftained them againft famine by the benefits, which he conferred upon them ; 
 neverthelefs, they were not drawn to praife and return thanks to God, nor fuffer the 
 Ifraelites to remain. He muft, therefore, not be aftonifhed if what Ifrael gave them 
 was reftored, and the wicked were delpoiled. 
 
 The Pilgrim then faw a contrary example : thofe, who were careful to attend to 
 religion, were fo poor that they had not wherewith to clothe themfelves, to eat, or to 
 drink : he, therefore, inquired why God had withheld from them, and why He did not 
 give them great abundance, which he fhould have expedled by what fhe had told him. 
 
 Grace replied that fhe would inftruét him, but that he muft firft fpeak to the one, 
 who was coming towards him. 
 
 The Pilgrim turned to look to whom he ought to fpeak : he faw a very old 
 dwarf with fcarcely any feet or hands ; fhe held a long pointed iron rod. The Pil- 
 grim inquired whether fhe had done what Grace had commanded her. She replied, 
 tf I have truly ; thou canft fee how thofe in this houfe grieve that all their goods are 
 perifhed. With this pointed rod have I pierced into the earth and deftroyed the germs 
 
Preface. 
 
 xiii 
 
 of the corn, which they had Town, and their vines, and all from which they could 
 receive fruit. It is my office, and I am called Sterility , and I go into all places as I 
 have commandment. I was fent for feven years into Egypt, and wherever I put my 
 hand I caufe all labour to become barren.” 
 
 Grace then bid him fee that what ffie took away from thofe in that place ffie 
 gave to others, who lived better. She told him to go and afk the purveyor where lhe 
 placed the goods, which ffie received from the monaftery, and by what he faw and 
 heard he would learn the anfwer to his queftion ; that her attendants would then 
 depart without remaining longer in a place where it was never to be expected that 
 honefty and true religious devotion would again flouriffi. 
 
 She then entered her chariot and left him, and he did as ffie had commanded him. 
 He found the purveyor, and difcovered by her countenance that ffie was of great 
 reverence and honefty ; ffie had heavy eyes, keen of fight as an eagle’s. 
 
 The Pilgrim informed her that Grace had fent him to inquire where ffie placed 
 the provifions received for thofe within. 
 
 She faid ffie would conceal nothing from him. She led him into a room, which 
 had a large coffer, and told him to open it. He was furprifed that it had holes, and 
 that by each hole entered a great hand, open ready to take and receive quickly. He 
 inquired what it meant. “ This is the place,” ffie replied, “ where all the goods are 
 received by night, but however much is brought nothing ever remains, for it is 
 fcarcely received before it is confumed by all thefe hands ; nothing, therefore, remains 
 to give to the poor monks, who in this place ferve God moft devotedly.” 
 
 The Pilgrim faid it appeared to him then that the hands ffiould be cut off, and 
 the holes ftuffed up. 
 
 “ There was one,” ffie replied, “ ffie would willingly cut off, if ffie could catch it 
 infide, but that it came fo fubtilly that ffie could not fucceed.” 
 
 As he liftened the Pilgrim faw an eye looking through the hole. 
 
 Purveyance told him not to wonder, for it was the hand of their vifitor, who, for 
 the pain and labour, which he fuftained in vifiting and looking after their ftate, would 
 receive a due reward ; that he waited with the other hands, and looked carefully 
 whether any one were near, and that he might believe that many, who were vifitors, 
 had more the eye to receive than to do their duty ; that they took voluntary offerings 
 from the erring, whom they ought in juftice to correct ; therefore he need not wonder 
 that the coffer was not full, and that poverty remained to them, for fuffkient caufes 
 there were. 
 
 The Pilgrim then took leave and went away. He confidered that he ought to 
 return to his monaftery without delay. 
 
 As he was penfively proceeding he met with an old woman, who ftretched out 
 
 Gen. xxx. 31. 
 
 Rom. xii. 16, 17. 
 Eccluf. iv. 36. 
 Tranf. from 
 Vulg. 
 
 Prov. xix. 24. 
 Col. iii. 24. 
 Gen. xxviii. 22 
 
Jer. \x. z. 
 
 Prov. vi. 12-15. 
 Tranf. from 
 Vulg. 
 
 Eccluf. x. 12. 
 
 Gen. viii. 6, 7. 
 
 Prov. xxvii. I. 
 
 A£ts xxvii. 31. 
 
 her hands againft a wall as if fhe would climb over it. She watched every one, who 
 pafled ; a crow flew about her. 
 
 The Pilgrim inquired who fhe was, telling her that her countenance was dif- 
 pleafing, as well as that of her companions. With her forked tongue fhe then 
 anfwered that formerly fhe had promifed to ferve the King, and to do Him homage, 
 but that fhe lied unto Him, and leaving His fervice, put her hands to the plough, 
 but when fhe faw fhe muft labour hard every day, -lhe gave it up, and in many worldly 
 ways fought vain pleafure ; that often was her heart willing to return to the King, to 
 ferve Him as fhe had done before, were it not for the crow, which followed her and 
 annoyed her. 
 
 The Pilgrim recommended her not to attend to its fong of eras, eras. 
 
 She anfwered that fhe was obliged to do fo, becaufe fhe had taught it the fong in 
 formerly making it apoftatife like herfelf, who was named Apoftafy, for that fhe 
 prevented it returning to the ark of Noah, who had fent it to fee whether the deluge 
 decreafed ; that it had been much blamed and hated by all the beafts, that were there ; 
 that fhe had been blamed in caufing it to remain, and that it always fung to her eras, 
 eras, telling her lhe fliould not return, and that, if fhe wifhed to preferve peace, fhe 
 muft retain it always with her. 
 
 The Pilgrim replied that lhe could have nothing to do with peace, — fhe, whofe 
 works were always contrary to it ; that her tongue alfo was entirely condemned and 
 ruined, that fhe could neither pray nor make fupplication of any avail to the King. 
 
 Apofiajy replied that fhe was aware of it, for it was as St. Paul faid, that thofe, 
 who did not abide in the fhip, could not be faved ; that fhe had not remained in it, 
 but had left it through her folly, and fhe did not know, even if fhe returned, whether 
 fhe fhould be faved. 
 
 The Pilgrim replied that by what fhe had faid it proved how loyalty ought by 
 right to exift in the palms of the hands, and alfo in the tongue, and that he advifed 
 her to return as foon as poflible ; that he had remained too long away, and muft 
 return to his monaftery without delay. He was very well received, and related what 
 he had found in other abodes, which many wondered at, and aroufed themfelves to 
 ferve and praife God better, and to be thankful for His benefits. 
 
 The concluding part of the cc Pilgrimage ” deferibes the approach of Infirmity , 
 Old Age, and Death, an account of which is given in this volume. Such is the 
 portraiture of the Chriftian warfare given by a Ciftercian monk more than five hun- 
 dred years ago — a warfare, in which we muft all engage, if we would pre/s toward the 
 mark for the prize of the high calling of God in Chrift Jefus. We fhall all be attacked 
 by the Devil in whatever our befetting fin may be. Human agents are ever at hand 
 to abet and aflift him in the ruin of human fouls. The trembling finner and the 
 
XV 
 
 Preface . 
 
 hardened offender, the vi&im, who has been dragged into the fpoiler’s net, and the 
 fpoiler, who has triumphed by his fuccefs on earth, will all meet together at the Great 
 Aflize, when one will accufe the other of their perdition, as has been fo graphically 
 defcribed in an old work entitled “The World to Come .” 6 The Captain of our 
 Salvation has fhown us the way we mufb conquer by following Him through fuffering 
 and fhame here, by repelling in His name our fpiritual enemies, and entering through 
 His merits into the heavenly kingdom. 
 
 In the words of the old poem fubjoined we would bid our readers go forth to 
 meet the fame ruthlefs foes as the Pilgrim, girded with the fame fpiritual armour, 
 until, like him, having laid down the fcarf of Faith and the ftaff of Hope, they are 
 alfo, like him, admitted into the heavenly kingdom by Charity. 
 
 THE FONT OPENED. 
 
 T HE Chriftian Souldier in Iehovah’s might , 
 
 Watching in Prayer, manly keepes his Jlation, 
 
 And in his compleat Armes Diuinely bright. 
 
 Prepares to make refiftance in tentation. 
 
 Sathan (chiefe Captaine in this hellilh field) 
 
 His poyfoned fiery Darts againft him flingeth ; 
 
 Which catch’t and quench’t with Faith's vnpierced Jhield ; 
 
 Hits, falls, and only tryes ; no damage bringeth. 
 
 The world (Lieuetenant Generali in this fight) 
 
 In Harlot’s habit, fawningly allures him 
 To finfull, lhamefull fwaruing from all right. 
 
 This done. Wealth, Honours, Pleafures, Ihe allures him. 
 
 Which he contemning; full of Spleene.and Hate, 
 
 Shee turnes her Smiles to Frownes, nought elfe now breathing 
 But (Tyrant-like) Fire, Faggot, Sword, and Bate, 
 
 Gibbets and Gayles, no crueltie out-leauing. 
 
 The Flejh, the laft, the worft of hellilh traine. 
 
 When outward Foes aflault him with tentation, 
 
 Traytroully yeelds, allur’d with Worldly gaine ; 
 
 Him alfo moues to yeeld, and quit his ftation. 
 
 Fayling in this ; Treafon he turnes to Rage ; 
 
 And like a Captaine old and fubtile, places 
 Legions of lawlejfie Lufls, which he doth wage. 
 
 To fight againft Him and his fauing Graces. 
 
 See Appendix. 
 
’Gainft: all thefe powers of Hell Chrijl's Champion Jlands, 
 
 And though fometimes his ftrength fainteth and faileth. 
 Through fierce encounters of thefe horrid bands. 
 
 In his grand Leader's might he ftill preuayleth ; 
 
 Vntill at laft full Victory he gaines. 
 
 Treads, tramples on their Crejls with feet victorious. 
 
 In triumph leads them captiue, and obtaines 
 
 An heauenly Crozvne, Royall, Immortall, Glorious. 
 
 F. D. 
 
 The Texts quoted are thofe given by De Guileville in his marginal references. 
 
of* 
 
 Movirtw^lMer* pr^bif %k*Wgin * 
 lo-teli* tfe *aàv?r^ e -Mh^ of-3hrft* and* ^!irt* 
 Puî*on*Tîif*P^l£T^m^^carf*h^*MIÜÏÏ-W*ïhiTie- 
 31ie^M‘rfWE*te* v)3‘l))i[^tai(‘ ani* mint 
 
The Pylgrymage of Man. 
 
 CHAPTER I. 
 
 The IV riter’s Vifion of the Celejlial City of Jerufalem. 
 
 HE ancient poem of “ The Pylgrymage of Man ” begins by the Author 
 readers that in the year 1330 he had a dream, in which he faw afar off, 
 in a mirror, the heavenly City of Jerufalem, and felt himfelf moved to 
 pilgrimage. He thus defcribes his vifion of the holy City. * 1 2 
 
 informing his 
 as if reflected 
 go thither on 
 
 *No city, that is held moft fair, 1 
 With this for glory can compare : 
 
 Its Archite£i s was God alone, 
 
 None elfe could frame e’en fuch a one. 
 For paved throughout with burnifhed gold 
 Its ftreets and paths you might behold : 
 
 Of living ftones its ftrudlures made 
 On deep foundations firmly laid. 
 
 A lofty wall, 3 to form a fence, 
 
 Enclofed its vaft circumference ; 
 
 Angelic guards, who never flept, 
 
 Their confiant watch around it kept ; 
 That none but men devout might dare 
 To claim as pilgrims entrance there. 
 
 * As juvenile readers may not underftand the figurative expreflions here made ufe of, a profe tranflation of 
 this Chapter is appended, keeping more clofely to the fcriptural expreflions in the texts quoted : — 
 
 There is no city fo beautiful, nor any that can be compared with it. God alone was the Maker of it. None 
 other could build fuch a one, — for all its ways and pavements were of precious ftones. It was furrounded by a 
 high wall, on which Angels kept watch night and day. In that city were many maniions, where all was joy and 
 gladnefs, more, indeed, than heart could conceive. 
 
 1 And I John faw the holy city , new Jerufalem , coming down from God out of heaven. Rev. xxi. a. 
 
 2 For he looked for a city which hath foundations , whofe builder and maker is God. Heb. xi. 10. 
 
 3 And had a wall great and high, . . . and the city was pure gold, . . . and the foundations of the wall of the 
 city were garnifbed with all manner of precious Jlones. Rev. xxi. iz. 1 8, 19. 
 
2 
 
 The Pylgrymage of Man. 
 
 Thofe only reach that blifsful place. 
 
 Who enter in through fovereign grace, 
 And in its many manfions reft * * * 4 
 For ever numbered with the bleft. 
 
 *A Seraph (fervant of the Lord) 
 
 Bore at the gate a flaming fword, 
 
 Keen, double edged, of temper tried, 
 
 And fwift to ftrike on every fide . 5 
 His Mafter’s foes, who fought to gain 
 Admittance o’er the wall, were flain ; 
 Pilgrims alone efcaped God’s wrath 
 Who trod through faith the narrow path ; 
 They found that tyrants lay in wait 
 To flay them ere they reached the gate ; 
 Both men and women haftened on 
 Through tribulation’s path alone . 6 
 Oh ! fad indeed is it to tell 
 How many noble martyrs fell, 
 
 By torments tried, in fcorn of death, 
 Some flayed alive gave up their breath ; 
 Some ’neath fharp prongs of iron bled ; 
 And fome were drowned in molten lead. 
 Their pangs, prolonged with fait and fire, 
 And ev’ry perfecution dire ; 
 
 By horfes dragged, afunder fawn, 
 
 In meeknefs was each fuffering borne ; 
 Beheaded fome, fome crucified, 
 
 By countlefs pains thefe pilgrims died . 7 
 Felon, indeed, muft be the heart 
 Which ne’er takes pity’s gentle part 
 With thofe, who, not for their own guilt, 
 But for God’s love their life’s blood fpilt : 
 
 * The entrance was ftrongly guarded by an angel, who held a flaming fword, which he turned fwiftly in all 
 
 directions, fo that none could efcape from its vengeance. All thofe, who tried to pafs over the wall, were flain. 
 The pilgrims, who endeavoured to reach the gate by the lirait and narrow path, were aflaulted by cruel tyrants, 
 who lay in wait to deftroy them. Many men and women of great renown were murdered, whofe martyrdom, as 
 ye lhall hear, was full grievous to be borne, for fome were flayed alive, fome fawn afunder, crucified, beheaded, 
 burned ; fait and oil thrown on to make the flame more fierce, the pain more intenfe. 
 
 No one can defcribe the fufferings they underwent for the fake of Chrift Jefus j nor is there any one fo hard 
 of heart, who would not have had compaflion on them, feeing that they were put to death for no crime, but yielded 
 
 4 In my Father's houfe are many manfions. John xiv. 2. 
 
 5 And he placed at the eajl of the garden of Eden Ckerubims , and a flaming fword, which turned every way to 
 keep the way of the tree of life. Gen. iii. 24. 
 
 6 We mufl through much tribulation enter into the kingdom of God. A£ls xiv. 22. 
 
 7 Who through faith fubdued kingdoms, wrought righteoufnefs , obtained promifes . . . . They were floned, they 
 were fawn afunder, were tempted, were flain with the fword. Heb. xi. 33 — 37. 
 
3 
 
 The Pylgrymage of Man. 
 
 That God, who, through Heaven’s opening gate, 
 
 Unchallenged pafled in manhood’s ftate ; 
 
 And all His people prefling on, 
 
 Follow their finlefs Chief alone. 
 
 And of thofe brave, who for Him died, 
 
 And whom the Porter ne’er denied, 
 
 I faw on high the banners placed, 
 
 Each battlement by them was graced : 
 
 Blood red they were by death’s throes fealed, 
 
 The truth to me was now revealed, 
 
 How Heaven’s gate by ftrength is won ; 8 
 To cowards entrance there is none. 
 
 On thofe, who lagged upon the road, 
 
 Fainthearted in the path of God, 
 
 I faw the angel’s awful glance ; 
 
 With trembling fteps the reft advance, 
 
 While He, as to the gate they came, 
 
 Enfheathed for them the fword of flame. 
 
 For them ’twas blooded with the blood 
 Of Chrift, Th’ Incarnate Son of God, 
 
 Who, by the facrifice He made, 
 
 Blunted for man th’ avenging blade ; 
 
 Nor ever fhall that fword be whet 
 For him, whofe heart on Chrift is fet; 
 
 To his inheritance reftored, 
 
 Through Love of his redeeming Lord ; 
 
 The ftaff and fcrip he needs no more, 
 
 His pilgrimage on earth is o’er. 
 
 up their lives from the defil e to win the love of Chrift, who had pafled through that gateway before them, without 
 having been overcome by His enemies. And fince He, who was their head, had fuffered pains, death, and woe, the 
 members would alfo endure and follow Him their head in all things. The banners of thofe, who had thus died for 
 the love of God, were placed over the portal, all ftained with their blood. The Angel did not remove them. I 
 perceived then that it was neceffary to enter into that city by force. St. Matthew fays that Heaven is won by violence. 
 “ A man,” fays St. Chryfoftom, “ muft, like a champion, aflault and conquer his enemies through grace and 
 virtue, for virtue enables a man to fecure things denied to his natural inclinations.” (See Appendix.) Thofe, who 
 lagged upon the road and became fainthearted, were not permitted by the Angel to enter through the gate into 
 the city. The reft tremblingly advanced, weak and harafled with the conflifts they had undergone ; but at their 
 approach the Angel (heathed his flaming fword. For them it was ftained with the blood of the Saviour, who by 
 His facrifice blunted for man the avenging blade. Nor fhall that fword ever be whetted with vengeance againft 
 that man who, having fet his heart on Chrift, has been reftored through this his great love to his heavenly inhe- 
 ritance. No longer then does he need the ftaff and fcrip, his pilgrimage on earth being now at an end. 
 
 s And from the days of John the Baptift until novo, the kingdom of heaven fuffereth violence, and the violent take 
 it by force. Matt. xi. 12. 
 
 And though in the fight of men they fuffered torments, their hope is full of immortality . Wifd. iii. 4. (Vulg. trans.) 
 
 Speaking the truth in love, may grovj up into Him in all things, which is the head, even Chrift. Eph. iv. 1 5. 
 
 We are members of His body, of His flefh , and of His bones. Eph. v. 30. 
 
4 
 
 The Pylgrymage of Man. 
 
 CHAPTER II. 
 
 How the Writer in feeking for a Scrip and a Staff, reprefenting the Faith and the Hope of the Pil- 
 grim , is led by the Grace of God to enter the Church through the Waters of Baptifm ; his doubts 
 concerning its necejfity , and how he is infruSled in the nature thereof 1 
 
 T HE writer Rates that, having feen the blifsfulnefs of thefe Pilgrims, he felt moved more 
 and more to take his journey to the heavenly City. He thought of no other joy, and faw 
 in his vifion that in no other way could he have reft. He then bethought him that it was 
 neceffary to provide himfelf with a fcrip and a ftaff, 2 and, uprifing, he went out of his houfe, 
 diligently fearching for them everywhere. 
 
 While he was thus occupied, a Lady, footh to fay, of great beauty and noblenefs of mien 
 approached him. He felt it was God’s will that he Ihould meet with her ; wherefore he rejoiced 
 and had great gladnefs of heart. She feemed to him the daughter of fome emperor, fome mighty 
 king or governor, or of that Lord, whofe power is above all. This gracious Lady, moft gentle 
 and virtuous, was dad in a robe of pure gold, having a girdle of green tiffue, profufely adorned 
 with carbuncles of great brilliancy. 3 On her breaft Ihe wore a brooch, fuch as none had ever 
 before feen ; for in the enamel Ihone a bright ftar, which caft its beams on every fide, fuch was 
 the abundance of light. From her bofom there came a dove white as fnow, with its wings 
 fpread out, and playing round about her. On her head was a golden diadem, encircled with 
 radiant ftars. Full mighty was He, who had fet it upon her head, and made it of great riches 
 and great price. 
 
 She faluted the Pilgrim in goodly wife, 4 inquiring the caufe of his great lamentation, and 
 wherefore he wept. 
 
 Whereof when he began to take heed, he fell into much dread, through ignorance and fur- 
 prife that Ihe of fo great noblenefs Ihould not difdain to fpeak to one fo humble as himfelf ; 5 but 
 he confidered that this arofe from her gentlenefs — for where there is moft goodnefs, there is moft 
 meeknefs. The heavier an apple-tree is laden with fruit, the lowlier does it bend down its 
 branches to thofe, who ftand within its Ihade. There is no fuch token of beauty as perfect 
 humility. Who wanteth humility in his banner, hath not virtue whole and entire. 
 
 In reply to her queftion he informed her that he might well weep and lament, for that he 
 defired moft earneftly to fet out on his journey to the heavenly city of Jerufalem, 6 but he had 
 neither fcrip nor ftaff, and knew not where to feek for them. 
 
 “ Now attend,” faid Ihe, “ and if thou art indeed defirous to obtain them, no greater good 
 could have befallen thee than to have met with one, who will direcft thy fearch, if thou be but 
 willing to help thyfelf.” 
 
 1 See Plates I. and II. 
 
 2 Caji about thee a double garment of the righteoufnefs, which cometh from God ; and fet a diadem on thine head 
 of the glory of the Everlafling. Baruch v. a. 
 
 3 He beautified him with comely ornaments , and clothed him with a robe of glory. Ecclus. xlv. 7. 
 
 4 Tty fpeech is comely. Song of Solomon. 
 
 5 The greater thou art, the more humble thyfelf, and thou fhalt find favour before the Lord. Ecclus. iii. 18. 
 
 6 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerufalem. Heb. xii. 22. 
 

5 
 
 The Pylgrymage of Man. 
 
 The Pilgrim begged her to tell him her name, and to what country fhe belonged. 
 
 She replied, “ I am the daughter of Him, who is Lord over all. He has fent me into this 
 country to win friends unto Him, not becaufe He needs them Himfelf, but becaufe He loves to 
 have them for their good alone. I am arrayed with carbuncles and ftars, fuch as thou haft 
 never before feen, to illumine Pilgrims, who are ftriving to follow the narrow path, that at all 
 times they may be able to fee me as well by night as by day. I am fhe, whom thou oughteft to 
 feek, when thou goeft into a Arrange land. I give light to the blind. 7 8 9 I raife the fallen. I fup- 
 port the weak. I ftrengthen the halt. I bring back thofe, who have Arrayed. I am called the 
 Grace of God f and am known by the white dove, which I carry in my bofom. Entreat me ear- 
 neftly,9 whenever thou art in need ; for in thy pilgrimage to the holy City thou wilt encounter 
 many dangers, from which my power alone can defend thee. However thou thyfelf mayeft 
 Arrive it will be impoffible to overcome them, or to enter into that City, unlefs I be thy guide. 
 Tell me, therefore, whether thou be willing to obey me in all things.” 
 
 The Pilgrim replied, “ Moft benign Lady, I implore thy conftant prefence and protection. 
 I humbly thank thee that thou haft appeared to me for my good. If thou art near to fhield me 
 from danger, I ftiall need no other fupport.” 
 
 No longer then would fhe tarry, but took him ftraightway to her houfe, where fhe told him 
 he would find everything necefiary for his journey. She herfelf was in truth the chief foundrefs 
 — for by the Grace of God it was built and eftabliftied. The age of the mafonry was 1330 
 years. 10 The Pilgrim marvelled at the fairnefs and beauty of that houfe : it hung in mid air 
 as if defcending from Heaven through grace alone. So flood that heavenly manfion, with 
 towers and fteeples frefhly arrayed to the eye, as a place moft royal above all others. A fair 
 ftream encircled it, but there was neither ford nor fhip, by which men might pafs over. 
 
 The Pilgrim exclaimed in alarm, “ I have been brought into great peril, for I fee no means 
 of eroding. I cannot fwim, wherefore I ftand in dread, and have great need of fuccour.” 
 
 “ Why art thou fo fearful of this river,” faid fhe, “ which is light, fmooth, and clear, and yet 
 art journeying toward Jerufalem, and muft of necefiity firft pafs through the great fea (of this 
 world) ? Thou fhouldeft know that young children oftener make this pafiage than thofe of riper 
 
 7 That was the true Light, which lighteth every man, that cometh into the world. John i. 9. 
 
 8 For the grace of God, that bringeth falvation, hath appeared to all men. Titus ii. 11. 
 
 9 In my dijlrefs I called upon the Lord, and cried to my God. 2 Sam. xxii. 7. 
 
 10 The age of the Chriftian Church when De Guileville wrote his vilion was 1330 years. The ftream repre- 
 fents the water of baptifm at the entrance of the Church . 
 
 The old Engliih verfion of the defeription of the Church is appended, it having been found difficult to infufe 
 the fpirit of the original into a modern profe tranflation. 
 
 She was hyrfylf yn fothnefle (truth) 
 
 Of thylk hous chef founderefle 
 For on hyr word yt was fyrft groundyd 
 And by hyr wyfdom buylt and foundyd 
 The yerys of the mafownry 
 Thyrtene hundred and thyrtty 
 And for the fayrnefle and bewte 
 I hadde gret wyl that hous to fe 
 Abaylhed for yt was fo fayr 
 For yt heng hih up in the hayr 
 Twen hevene and erthe ftood the place 
 
 As yt hadde only by grace 
 From the hevene defeendyd doun 
 So ftood that hevenely mancyon 
 With fteplys and with toures hihe 
 Freihely arrayed to the eye 
 As a place moft royal 
 Above al other princypal 
 Wych ftood vp on a fayr River 
 The water ther of holfom and cler 
 But there nas paflage in that place 
 Nor fhepe wherby men myhte paffe. 
 
6 The Pylgrymage of Man. 
 
 years. Befides, I will tell thee that once by this way there went a King, firft opening the 
 paflage to perfons of every age. He had no need of waffling, but, being meek and lowly, he 
 fet the example how others fhould follow. T ell me now thine intention : if thou willeft it, I 
 will fend for a warden of this river, who will help thee to pafs through it.” 
 
 The Pilgrim anfwered, “ Willingly would I be alïifted, but I think it right I fhould know 
 wherefore I require to be cleanfed : for I feel I have no need of it myfelf.” 
 
 She then faid, “ Thou mayeft indeed be clean outwardly, but not inwardly, for Adam’s fin 
 hath polluted all mankind ; from it thou canft not be cleanfed, unlefs the Grace of God fandtify 
 the wafhing.” 
 
 The Pilgrim replied, “ Now is my doubt greater than before : explain to me the nature of 
 this evil, that I may derive profit by thine inftrucftion.” 
 
 She replied, “ When God had created thy firft parents, He beftowed fuch favour upon 
 them as enabled them to live without infirmity, and without being fubjetft to death. He granted 
 them uprightnefs , 11 and power to keep that uprightnefs in freedom of will, fo that the body then 
 obeyed the foul , 12 tendering it fubje&ion, as it ought in reafon to do. 
 
 “ God intended this righteoufnefs as an inheritance to their pofterity ; but Adam and Eve 
 forfeited it by their difobedience. Then death became their portion ; 13 and as they no longer 
 obeyed God, they loft the command over themfelves ; 14 for he, who will not render fubjedlion 
 to a higher authority, can no longer claim obedience. 
 
 “ Adam was placed in Paradife to drefs it and to keep it ; 15 its felicity did not confift alone in 
 delicious fruits and cooling waters, but in the uprightnefs, which caufed Adam and Eve to love 
 their Creator better than themfelves, and each other as themfelves. 
 
 “ But fince human nature received fo great a wound by their difobedience, that this righteouf- 
 nefs became effaced from it , 16 the good God renewed it when He commanded Mofes, faying, 
 ‘ Thou {halt love the Lord thy God with all thy heart, and with all thy foul, and with all thy 
 ftrength, and thy neighbour as thyfelf .’ 17 
 
 “ Adam poffeffed this love by nature : the performance of it was therefore eafy to him ; but 
 after his difobedience it became very difficult to his pofterity, fo that without my affiftance it is 
 impoffible for thee to do right ; but if thou wilt make an effort to diredt thy courfe to the right 
 
 11 The Lord rewarded me according to my righteoufnefs. Pfalm xviii. 20. 
 
 12 Righteoufnefs keepeth him, that is upright in the way. Proverbs xiii. 6. 
 
 13 For as in Adam all die, even fo in Chrifl fhall all be made alive. 1 Cor xv. 22. 
 
 14 For the flefh lujleth againjl the fpirit, and the fpirit againfl the flefh : and thefe are contrary the one to the 
 other : fo that ye cannot do the things that ye would. Gal. v. 17. 
 
 15 And the Lord God took the man, and put him into the garden of Eden to drefs it and to keep it. Gen. ii. 1 5. 
 
 16 For the law was given by Mofes, but grace and truth came by Jefus Chrifl. John i. 17. 
 
 17 Thou fhalt love the Lord thy God with all thine heart, and with all thy foul, and with all thy might. 
 Deut. vi. 5. 
 
 Thou fhalt love thy neighbour as thyfelf. Levit. xix. 1 8 . 
 
 Jefus faid unto him, Thou fhalt love the Lord thy God with all thy heart, and with all thy foul, and with all thy 
 mind. This is the firft and great commandment. And the fécond is like unto it. Thou fhalt love thy neighbour as 
 
 thyfelf. On thefe two commandments hang all the law and the prophets. Matt. xxii. 37 — 40. 
 
 Our Saviour fays — thefe two Commandments make up the fubftance of the moral Law, which is fundamental 
 to all true Religion ; they are alfo the natural Law, that was originally written in the heart of man, the obligations 
 to which can never be dilfolved. And all the Revelations, that God has made in the written Law and the Pro- 
 phets, ftand upon the foundation of them, and are defigned to enforce them. 
 
The Pylgrymage of Man. 
 
 7 
 
 haven, and to recover the power of loving with a pure heart, thy gracious Redeemer will accept 
 thy fervice as a duty done unto Himfelf, and will pardon that, which is wanting ; and though the 
 flelh will ftill tempt thee to evil, thou muft battle ftrongly againft this finful inclination. Thou 
 wilt always find refiftance neceflary, but I will be with thee to enable thee to withftand againft 
 thine enemy, fo that it Ihall not overcome thee, which I cannot do unlefs thou wilt fubmit to the 
 wafhing (of Baptifm).” 
 
 The Pilgrim acknowledged that he could no longer make any objeéHon, but lamented that it 
 was out of his power to affift himfelf. The warden then arrived, who undertook to fpeak for 
 him, and to aid him to pafs the river. 
 
 N old woman, of an ill-favoured countenance, and moft difcontented afpecft, now approached. 
 
 Her eyes flalhed like fparks of fire. The Pilgrim difcovered that her name was Nature. 
 She fhook with anger, and in a reproachful tone thus addrefled Grace : — 
 
 “ Lady, I come to you to maintain the right, which you have taken from me. I know that 
 you have the governance of Heaven, and order the ftars and the planets in their courfes ; with 
 them none other has the power to interfere, nor indeed do I myfelf claim any right fo to do ; but 
 below, all is under my dominion. I am miftrefs of the elements, caufing changes in fire, air, 
 earth, and fea. I vary them all morning and night, never fuffering them to reft. The earth I 
 clothe with a flowery veft, refreftiing her hue year by year. The trees are arrayed in robes of 
 green ; their branches fend forth buds white and red, which I keep back in winter becaufe of his 
 keen blaft, which turns the green to ruflet. The fair lilies of the field, and all the herbs, whofe 
 colours perifh through the bitter frofts of winter, I renew in fpring, fo that Solomon was not clad 
 fo richly, and all thefe things I do leifurely, for I am never hafty in making fudden and rafh 
 
 When Nature had thus fpoken, Grace , 2 who had heard all, replied in this manner — “ Nature , 
 your words are proud and impious . 3 You fay you are never hafty, but you fhow that you are 
 the contrary in fpeaking thus unadvifedly and foolifhly unto me. Thofe who are angry do not 
 ftay to confider, neither can they difcern clearly, their underftanding being darkened. Tell me, 
 you, who thus blame me, whether you do not receive from God all, that you hold ; you referable 
 the wild fow, which eats the acorns in the woods, and never fees whence they come, her eyes 
 
 1 See Plates III. and IV. 
 
 2 Let the earth bring forth grafs, the herb yielding feed , and the fruit tree yielding fruit after his kind, whofe 
 feed is in itfelf, upon the earth. Gen. i. ii. 
 
 Is not God in the height of heaven ? and behold the height of the ftars, how high they are ! Job xxii. iz. 
 With men it is impoftible, but not with God $ for with God all things are poftible. Mark x. 27. 
 
 3 He, that keepeth his mouth, keepeth his life ; but he, that openeth wide his lips, Jhall have deftruttion. 
 
 CHAPTER III. 
 
 How Nature, Repentance, and Charity appear to the Pilgrim . 1 
 
 changes.” 
 
 Prov. xiii. 3. 
 
8 
 
 The Pylgrymage of Man. 
 
 being bent down upon the acorns alone. 4. In like manner you do not look up to Heaven , 4 5 or 
 acknowledge that through me alone every bleffing defcends on man. Open difcreetly the eyes of 
 your underftanding ; you will then perceive that I am foie miftrefs, and that you are mine attendant, 
 and you will fpeak humbly to me and do me homage. If, from the round firmament, I withdrew 
 the light of the fun, and caufed the planets and the ftars to ceafe from fhining, what beautiful 
 forms could you caufe to appear? then would your power entirely ceafe. Wherefore abate your 
 pride, and rebel not againft me, who have the fovereign dominion, for it would be a great abufe 
 and defpite, as the Prophet Ifaiah in Holy Writ doth fpecify, if againft the carpenter the axe 6 
 were proudly to wage war, or if the veffel ftiould fay of the potter, who made it, Why haft thou 
 made me thus ?” 7 
 
 Then this Lady Dame Nature , feeing that fhe had done wrong, and that her complaint was 
 bafed upon folly, fell humbly on her knees, and befought forgivenefs. 
 
 “ Lady,” faid fhe, “ I pray you to have mercy upon me. I have tranfgreffed in fpeaking 
 proudly to you. I acknowledge my fault, and of your exceeding favour befeech you to 
 pardon me.” 
 
 She then received her pardon from Grace , who warned her never to gainfay or wilfully offend 
 again. 
 
 Repentance , holding a hammer and a rod in her hands, and a broom in her mouth, thus 
 addreffes the Pilgrim : — 
 
 “ I perceive that my ftrange appearance amazes you, and that you do not underftand its real 
 meaning. Come near ; I will unfold it to you without difguife. I am the fair but little loved 
 one ; the one benignant, yet too much diftrufted ; the rarely prized one, but the one of great 
 worth ; the gracious one, though held but in light efteem. I am called Repentance. I cleanfe every 
 abode and make it fit for habitation ; wherefore I carry with me this broom, this hammer, and 
 this rod. With the hammer I break and foften the heart of man, until he exclaims in great 
 anguilh, * I have finned, I repent ; 8 how then {hall I unburden myfelf of my fins, fo that God 
 may have mercy upon me ?’ Of old I foftened the heart of Peter, which had been hard as ftone, 
 caufing him to deny his beloved Mafter ; 9 and in like manner did I with the Magdalene : for 
 inafmuch as her heart was hardened by a long courfe of fin, I fo fmote it with my hammer that 
 tears guftied forth, and it became cleanfed . 10 The heart of man is like unto an earthen pot full 
 
 4 Give not that, which is holy unto the dogs, neither caftye your pearls before fwine, left they trample them under 
 their feet, and turn again and rend you. Matt. vii. 6. 
 
 5 Our eyes wait upon the Lord our God. Pfalm cxxiii. 2. 
 
 It is God, which worketh in you both to will and to do of His good pleafure. Philip, ii. 1 3. 
 
 For the day of the Lord of Hojls J, ball be upon every one, that is proud and lofty , and upon every one, that is lifted 
 up j and he J, ball be brought low. Ifaiah ii. 12. 
 
 6 Shall the axe boafl itf elf againft him, that he wet h therewith ? or Jhall the faw magnify itfelf againft him, that 
 Jhaketh it f Ifaiah x. 15. 
 
 7 Surely your turning of things upftde down Jhall be efteemed as the potter’s clay : for Jhall the work fay of Him, 
 that made it. He made me not ? or Jhall the thing framed fay of Him, that framed it. He had no underftanding ? 
 Ifaiah xxix. x 6. 
 
 8 Are not my days few ? ceafe then, and let me alone, that I may take comfort a little. Job x. 20. 
 
 9 And Peter remembered the word of Jefus, which faid unto him. Before the cock crow, thou Jhalt deny me thrice. 
 And he went out and wept bitterly. Matt. xxvi. 75. 
 
 10 And began to wafb His feet with tears. Luke vii. 38. 
 
 Wajh you, make you clean. Ifaiah i. 16. 
 
The Pylgrymage of Man. 9 
 
 of loathfome corruption, which he can in no wife get rid of himfelf, by reafon of its clinging to 
 it, for he has no power to overcome the obftinacy of fin or to amend himfelf . 11 This polluted 
 veffel I ftrike with repeated blows of my hammer, until it is broken in pieces. I then cleanfeit 
 from all its impurity, fuffering no remnant thereof to cleave thereto. Wherefore, thofe, who would 
 be truly contrite, muft learn this leflon — that it fufficeth not to break off from great fins alone — 
 for this is to leave the veffel whole ; but the very inclination to fin muff be uprooted with tears 
 and with lamentation. Clofe felf- examination is alfo neceffary to difcover how often the llighteft 
 temptation has led them affray , 12 and what pain it has given them to make refiftance, even when 
 moft refolved to do fo. This is to break the veffel in pieces. 
 
 “ There is alfo a worm contained therein, called the worm of confcience , having cruel and 
 piercing teeth, the wound of which is fatal. 13 — None could endure to live, gnawed by the fangs 
 of remorfe — my hammer alone can deftroy it ; albeit that is powerlefs to affail, unlefs the veffel 
 be firft cleanfed. Suffer then your heart to become broken and contrite . 14 So will you be 
 avenged of the worm, and conquer it. This is the true meaning of my hammer, which is named 
 contrition. 
 
 “ Now liften to the account of my broom, and wherefore I hold it in my mouth. You muft 
 know that from whatever place fweepings are removed, care (hould be taken left aught, that 
 defileth, lurk unnoticed . 15 In the houfe of which Grace is the miftrefs, and I am the attendant, 
 there are fix doors, five of entrance : hearing, fmelling, tafing, feeling, and feeing. By all thefe 
 doors fin can come in, fo that, were I to turn my broom in their direction, my labour would be 
 in vain. The fixth (which is neceffary for wholefomenefs) is the only outlet for tranfgreflion : 
 it is the mouth of the poor finner, which is better than all the other doors : for it cafteth out its 
 mifdeeds by confeffion . 16 
 
 “To this door I diredt my broom, to fweep, heap up, and clean : as I am refolved to allow 
 nothing to remain within the dwelling, which can injure it. For fo willeth Grace, who will only 
 abide in a clean place, and confcience is her habitation when fhe finds it made fit for her recep- 
 tion. You have heard why I hold my broom in my mouth, and how I caufe confejfion to be 
 made : I will now tell you briefly about my rod. I am the chaftifer of children, that is to fay, 
 of evil doers, of whatever age they may be, who in the Scripture are accurfed. When I fee any 
 one committing fin I willingly endeavour to refcue him, and if he will but fubmit to my broom 
 and the blows of my hammer, and become contrite and make confeffion, as I have faid, then I 
 chaftife him with my rod and give him great pain. I call to mind his old fins, and fay to him, 
 
 11 They that are of a froward heart are abomination to the Lord. Prov. xi. 20. 
 
 A Jiubborn heart Jhall face evil at the laji ; and he that loveth danger fball perifh therein : an obfiinate heart 
 Jhall be laden with forrows, and the wicked man fhall heap fin upon fin. Ecclus. iii. 26, 27. 
 
 12 How weak is thine heart, faith the Lord God. Ezekiel xvi. 30. 
 
 13 Humble thy foul greatly, for the vengeance of the ungodly is fire and worms. Ecclus. vii. 17. 
 
 14 Is not my word like as a fire? faith the Lord ; and like a hammer that breaketh the rock in pieces? 
 Jeremiah xxiii. 29. 
 
 15 When the unclean fpirit is gone out of a man, he walketh through dry places, feeking reft and findeth none . 
 Then he faith, I will return into my houfe from whence I came out ; and when he is come, he findeth it empty, 
 fwept, and garnijhed. Matt. xii. 43, 44. 
 
 16 For with the heart man believeth unto righteoufnefs : and with the mouth confeffion is made unto falvation. 
 Rom. x. 10, 
 
 Sorrow is better than laughter : for by the fadnefs of the countenance the heart is made better. Eccles. vii. 3. 
 
 C 
 
i o The Pylgrymage of Man. 
 
 ‘ Alas ! why waft thou confenting to them, and why haft thou fo finfully mocked thy Creator ? ’ 
 I caufe him to acknowledge his tranfgreflion , 17 and to feel as much mifery from the committal 
 of lin, as he of old took pleafure therein : wherefore the name of my rod is fatisfaStion.” 
 
 Repentance goes on to fay, “ I am commiflioned to fuccour the weary and the heavy laden ; to 
 thofe pilgrims, who are anxioufly trying to follow the narrow path, I offer the confolation 
 appointed by our Lord Himfelf at His laft fupper with His difciples. I give the affurance that 
 this Sacrament will fuftain the faith of all His followers, who receive it in remembrance of Him, 
 but of which none can be worthy partakers, who have not firft fubmitted to my infligions, and 
 have become contrite and cleanfed from their iniquities .” 18 
 Charity (or Love ) thus fpeaks : — 
 
 I am {he, who cannot hate, 
 
 Scorning neither poor nor great : 
 
 Univerfal love 19 my aim, 
 
 For of none I vengeance claim. 
 
 With mine enemies to bear 
 Ever ’tis my confiant care. 
 
 Nurfe of orphans — Pilgrims find 
 Me their hoftefs good and kind ; 
 
 Others’ ills mine own I make, 
 
 And with all my goods partake. 
 
 Void of me, St. Paul hath faid , 20 
 Man is nothing profited ; 
 
 And, unlefs my aid be won, 
 
 No good adtion can be done. 
 
 He, who will not follow me, 
 
 Cannot adt with certainty. 
 
 Do you wifh my name to prove ? 
 
 Call me Charity or Love ; 
 
 For ’tis Charity holds dear 
 Thofe, who vile on earth appear. 
 
 I the hungry ever feed, 
 
 And I fuccour all in need : 
 
 I rejoice in others’ joy, 
 
 Sharing it without alloy. 
 
 I from murmuring turn away, 
 
 Heeding not what others fay : 
 
 17 Now therefore make confeffon unto the Lord God of your fathers , and do His pleafure. Ezra x. n. 
 
 18 ’There is a remnant according to the election of grace. Rom. xi. 5. 
 
 This do in remembrance of me. Luke xxii. 19. 
 
 Let us cleanfe ourfelves from all filthinefs of the flefh and fpirit, per fe Sling kolinefs in the fear of God. 
 2 Cor. vii. i. 
 
 19 Love cover et h all fins. Prov. x. 12. 
 
 20 And though I have all faith, fo that I could remove mountains, and have not charity, I am nothing. 
 1 Cor. xiii. 2. 
 
The Pylgrymage of Man. 1 1 
 
 For no evil have I done, 
 
 But fpeak good of every one . 21 
 
 If you ever have heard tell 
 How the Lord fuch grief befel, 
 
 How for men He man became, 
 
 Bore for them diftrefs and fhame, 
 
 Know you that I caufed His woe, 
 
 ’Twas for me He fuffered fo, 
 
 For from Heaven He came through me? 9 - 
 To take on Him humanity. 
 
 He, for me was mocked and bound ; 
 
 He, for me with thorns was crowned ; 
 
 He, for me was crucified -, 
 
 ’Twas for me that from His fide 
 Flow’d the blood : His life he gave 
 From power of Hell your fouls to fave . 23 
 He, who ne’er reviled again, 
 
 Bore for you reproach and pain ; 
 
 He, who had no part therein, 
 
 Bore the chaftifement of fin, 
 
 And before your holy King 
 Drank the cup of fuffering. 
 
 He, mankind remembering ftill. 
 
 Bade me write for them His Will ; 
 
 Here it is, true Peace it gives. 
 
 Peace, by which the finner lives : 
 
 From its words will ever flow 
 Peace the world can ne’er beftow . 24 
 
 Charity alfo admonifhes the Pilgrim to partake of the Holy Communion, faying, “ You fee 
 how Jefus has loved you , 25 and how He has bequeathed peace unto you with all His other gifts. 
 
 21 Charity fuffereth long, and is kind ; Charity envieth not ; Charity <vaunteth not itfelf, is not puffed up -, doth 
 not behave itfelf unfeemly, feeketh not her ovm, is not eafily provoked, thinketh no evil ; rejoiceth not in iniquity, 
 but rejoiceth in the truth ; beareth all things, believeth all things, hopeth all things, endureth all things, i Cor. 
 xiii. 4 — 7. (See Appendix.) 
 
 22 For the love of Chrijl conjlraineth us ; becaufe vue thus judge that if one died for all, then vuere all dead : and 
 that he died for all. 2 Cor. v. 14, 15. 
 
 23 If ye have of Chrift Jefus any manner of remembrance, know that it was Love, which brought Him down 
 from Heaven, which caufed Him to be mocked and bound, crowned with thorns and crucified for the Redemption 
 of mankind, to refcue their fouls from the power of Satan and of hell. 
 
 In vohom vie have Redemption through His blood. Eph. i. 7. 
 
 24 Peace I leave viithyou, my peace I give unto you: not as the viorld giveth, give I unto you. John xiv. 27. 
 
 25 Herein is love, not that vie loved God, but that He loved us, and fent His Son to be the propitiation for our fins. 
 1 John iv. 10. 
 
i2 The Pylgrymage of Man. 
 
 You cannot approach to receive the confolation He has beftowed, unlefs I be with you with the 
 Teftament, which He has left you. Repentance has ftiown you that you will do wrong to approach 
 without her ; you will tranfgrefs, and have great defpite if you pafs by me, from whom alone 
 you can obtain the precious jewel of peace.” 
 
 The Pilgrim wondered much how the fmall piece of bread, which he faw given at the Lord’s 
 Table could comfort and fatisfy thofe, who received it : he implored Grace to inftrudt him, who 
 thus replied : — ■ 
 
 “ Thou muft not judge of it by thy fenfes, for they will deceive thee : thou muft learn of me 
 its real meaning. It is truly called the life-giving bread, for He is named the bread of life, who 
 came down from Heaven to give life eternal to man .” 26 
 
 The Pilgrim earneftly defired to become a partaker of this bread. “ Lady,” faid he, “ from 
 my foul do I pray thee that thou will give me this bread to fill the void in my heart, which has 
 long felt cravings I have not known how to fatisfy.” 
 
 She anfwered, “ Thy requeft is not unfeemly, for much need wilt thou have of it on thy 
 journey : thou haft then free leave to take it, whenever thou require!! it ; but thou muft firft 
 become poflefled of the fcrip and the ftaff, which I told thee I could fupply thee with in my 
 houfe.” 
 
 The Pilgrim implored her to beftow thefe gifts upon him. 
 
 She replied, “ The fcrip and the ftaff, which thou defireft, polfefs thefe properties : that thou 
 wilt not be able to fee them, if thou make ufe of thine own eyes : and if thou do not fee them, 
 thou wilt not be able to prize them. I will therefore remove thine eyes and place them within 
 thine ears : 27 then wilt thou be able readily to perceive them.” 
 
 26 Man doth not live by bread only, but by every voord that proceedeth out of the mouth of the Lord doth man live. 
 Deut. viii. 3. 
 
 Man fhall not live by bread alone, but by every vjord that proceedeth out of the mouth of God. Matt. iv. 4. 
 
 Verily, verily, 1 fay unto you, he that believeth on me hath everlajling life. I am that bread of life. Your 
 fathers did eat manna in the voildernefs and are dead. This is the bread vohich cometh dovon from heaven, that a 
 man may eat thereof, and not die. I am the living bread vohich came dovon from heaven : if any man eat of this 
 bread, he fhall live for ever : and the bread that I voill give is my flejh, vohich I voill give for the life of the voorld. 
 John vi. 47 — 51. 
 
 The Word of God, as it is the revelation of God’s will and grace duly received and entertained by faith, is the 
 food of the foul : the life, which is lupported by that is the life of the man, and not only that life, which is fup- 
 ported by bread. The manna typified Chrift, the bread of life. He is the voord of God ; by Him we live. The 
 Lord evermore give us that bread, which endureth to eternal life — and let us not be put off with the meat, that 
 perifheth ! 
 
 The cup of blefjing vohich voe biefs, is it not the communion of the blood of Chrift ? the bread vohich voe break, is 
 it not the communion of the body of Chrijl? 1 Cor. x. 16. 
 
 27 The allegory here may appear almoft too quaint, but the metaphor will be found quite confiftent with St. 
 Paul’s teaching : — “ Faith cometh by hearing, and hearing by the voord of God .” Rom. x. 17. The beginning, 
 progrefs, and ftrength of faith, are by hearing. The word of God is therefore called the voord of faith : it begets 
 and nourifhes faith. God gives faith, but it is by the word as the inftrument. Hearing (that hearing, which works 
 faith) is by the voord of God. It is not hearing the enticing words of man’s wifdom, but hearing the word of 
 God, that will befriend faith, and hearing it as the word of God. See 1 Thefs. ii. 13. 
 
 The fenfes lead aftray; we read : — 
 
 Peter faid, Lord, if it be Thou, bid me come unto Thee on the voater. And Jefus faid. Come. And vohen Peter 
 voas come dovon out of the /hip, he voalked on the voater to go to Jefus. But vohen he favo the voind boijlerous, he 
 vous afraid, and beginning to fink, he cried, faying. Lord, fave me. Matt. xiv. 28 — 30. 
 
 “ He favo the voind boijlerous. While Peter kept his eye fixed upon Chrift and upon His word and power he 
 
The Pylgrymage of Man. 13 
 
 The Pilgrim exprelfed great horror and aftonifhment at fuch a propofition, and faid, u Thou 
 wilt tempt me to give up the ftaff and fcrip rather than fuffer myfelf to be thus disfigured.” 
 
 Grace reminded him that when he doubted how the fmall piece of bread, which he received 
 at the table of the Lord, could fatisfy or comfort him, he had to be informed by his fenfe of 
 hearing that that was the fenfe leaft likely to deceive him : therefore his eyes fhould be placed 
 within his ears ; but even then he would not be able to fee clearly, as he would liften to what 
 other blind people faid, and believe them : and, in thus believing, his eyes would become blind alfo : 28 
 he muft, therefore, learn to fee clearly before he carried the ftaff and fcrip out of her houfe, for he 
 would not be able to make ufe of them, unlefs he fully complied with her directions. “ Think 
 not,” faid fhe, “ that I mean to deceive thee by not giving thee the ftaff and the fcrip, which I 
 have promifed thee, for I can deceive no one, nor do I wilh to disfigure thee : it depends entirely 
 upon thine own will to place thine eyes where thou pleafeft, after I have once removed them 
 without caufing thee injury.” 
 
 The Pilgrim inquired of what ufe it would be to him, were he to poffefs a hundred eyes and 
 to be able to place them where he chofe, or to have the power of hearing, unlefs the Lord gave 
 him knowledge and underftanding . 29 
 
 Grace replied, “ The Lord will give thee underftanding , 30 and guide thee in thy great helplefs- 
 nefs ; as he alone can fee or underftand, who looks up to Him with the eye of faith. By this 
 thou wilt be able to judge of all events, which happen to thee : to rejoice when thou art in 
 profperity, and when adverfity comes upon thee, and thine own will rebels againft it, thou muft 
 look up to thy Sovereign Lord, and thou wilt find comfort, although thou waft before in great 
 mifery andtroubledft thyfelf in vain.” 
 
 The Pilgrim faid, “ Willingly do I agree to my eyes being placed within my ears, for I fhall be 
 able to do nothing, if I cannot fee or make ufe of the fcarf and the ftaff to accomplifti my 
 intention.” 
 
 She then removed his eyes, as fhe had faid, and having opened a coffer, in which were the 
 ftaff and the fcrip, he was enabled to perceive that the fcarf was of green filk, fprinkled with 
 drops of blood , 31 at which he wondered much : the fcrip had round it twelve filver “ clochettes ” 
 [bells] of curious workmanlhip, on each of which was written an article of his belief. 
 
 walked upon the water well enough ; but when he took notice withal of the danger he was in, and obferved how 
 “ the floods lift up their 'waves,” then he feared. Looking at difficulties 'with an eye of fenfe more than at precepts 
 and promifes with an eye of faith, is at the bottom of all our inordinate fears, both as to public and perfonal 
 concerns. Peter, when he faw the 'wind boiflerous, Ihould have remembered what he had feen when the winds 
 and the fea obeyed Chrift : but therefore we fear continually every day, becaufe •we forget the Lord our Maker. 
 Ifaiah li. 13.” Matthew Henry. 
 
 26 The hearing ear, and the feeing eye, the Lord hath made even both of them. Prov. xx. 12. 
 
 Tor now we fee through a glafs darkly. 1 Cor. xiii. 12 . 
 
 He that hath ears to hear, let him hear. Luke viii. 8 . 
 
 29 Mine eyes are ever toward the Lord. Pfalm xxv. 15. 
 
 Mine eyes fail for thy falvation, and for the word of thy righteoufnefs . Plalm cxix. 123. 
 
 For the weapons of our warfare are not carnal, but mighty through God to the pulling down of flrongholds. 
 2 Cor. x. 4. 
 
 30 Conflder what I fay, and the Lord give thee underftanding in all things. 2 Tim. ii. 7. 
 
 To Him that by wifdom made the Heavens. Pfalm cxxxvi. 5. 
 
 31 Bleffied are they that wafti their robes in the blood of the Lamb : that they may have a right to the tree of life, 
 and may enter in by the gates into the city. Rev. xxii. 14. (Trans, from Vulg.) 
 
i4 The Pylgrymage of Man. 
 
 The ftaff was light, ftrong, and ftraight, and made of Ihittim wood, which is imperifhable. 
 On the top of it was a brilliant carbuncle , 32 which reflected and illumined the whole country, as 
 far as the Heavenly City, which he fo longed to reach : wherefore he prized the ftaff moll dearly. 
 When Ihe had taken thefe precious treafures out of the coffer, Grace faid gently unto him, 
 “ Behold the fcrip and the ftaff, which I promifed thee ! it will be thy wifdom to preferve them 
 molt carefully : the fcarf and fcrip are named Faith , without which thou wilt not be able to 
 undertake any profitable journey : 33 in the fcrip thou muft carry the bread, which thou wilt need 
 on the way. If thou wifh to learn this by other teaching than mine, St. Paul tells us that the 
 juft Jhall live by faith , 34 which words he took from the prophet Habakkuk. The fcarf is of a 
 green colour : for as verdure rejoices the natural eye, fo does faith the fpiritual eye of the pilgrim, 
 who, on journeying onward, will never look at this fcarf without becoming poffeffed of greater 
 vigour, efpecially as it is fprinkled with blood, the fmalleft drop of which is more precious to the 
 eye than a pearl or a daify to the weary traveller. The blood excites him to take courage and 
 follow the example of the glorious martyrs, who earneftly loved to defend their faith by their own 
 blood, that it Ihould in no wife be taken away from them after they had once tailed its virtue, thus 
 fetting thee a pattern that, if thou meet with any, who would deprive thee of thy fcarf, thou 
 fhouldeft allow thyfelf to be cut to pieces rather than fuffer it to be taken from thee . 35 Thou 
 haft feen how of old they were put to death in the narrow way, and how the angel fheathed for 
 them his flaming fword. None will in thefe days 36 oppofe themfelves againft tyrants in order to 
 preferve the faith. Many, indeed, fay that they will, when they have fatisfied their flelhly 
 appetites ; but when it comes to the performance of their promife, they are cold and faint-hearted, 
 and all is loft. None fuch Ihould be deemed worthy of belief.” 
 
 32 Every precious ftone was thy covering, the fardius, topaz, and the diamond, the beryl, the onyx, and the jafper, 
 the fapphire, the emerald, and the carbuncle, and gold. Ezekiel xxviii. 13. 
 
 33 For the vjord of the Lord is right, and all His vuorks are done with faithfulnefs. Pfalm xxxiii. 4. (Trans, 
 from Vulg.) 
 
 34 For Chrijl is the end of the law for righteoufnefs to every one that befeveth. For Mofes defcribeth the righ- 
 teoufnefs, which is of the law. That the man which doeth thofe things jhall live by them. But the righteoufnefs 
 which is of faith fpeaketh on this wife. . . . The word is nigh thee, even in thy mouth and in thy heart : that is, 
 the word of Faith, which we preach. Rom. x. 4, 5. 8. 
 
 The juft Jhall live by his faith. Hab. ii. 4. 
 
 35 By mercy and faith fins are purged away. Prov. xv. 27. (Trans, from Vulg.) 
 
 By grace are ye faved through faith. Eph. ii. 8. 
 
 Faith without works is dead. James ii. 26. 
 
 Faith is loft, and is taken away out of their mouth. Jer. vii. 28. (Trans, from Vulg.) 
 
 And Abram believed in the Lord-, and He counted it to him for righteoufnefs. Gen. xv. 6 ; Rom. iv. 3. 
 
 . . . and he was called the Friend of God. James ii. 23. 
 
 Without faith it is impojftble to pleafe Him : for he that cometh to God muft believe that He is, and that He is a 
 rewarder of them that diligently feek Him. Heb. xi. 6. 
 
 Therefore we conclude that a man is juftified by faith without the deeds of the law. Rom. iii. 28. 
 
 This is the work of God, that ye believe on Him whom He hath fent. John vi. 29. 
 
 36 But now adayes yt ftant fo 
 
 Hooly feyntys ben all ago (all gone) 
 
 That wer fo myghty and fo ftrong 
 
 And dradde nat to fuffre awrong 
 
 For the feyth yt to dyffend 
 
 Her (Their) lyf her blood ther on to fpende. 
 
 Redy they wern and that anoon 
 
 But nowh aunerthe (on earth) ther ys nat on (one) 
 
 That wyl hym putte in jupartye (jeopardy) 
 
 Cryftys feyth to magnefye 
 Nor make myghty refiftence 
 Ageyn Tyranntys by dyffence. 
 
The Pylgrymage of Man. 15 
 
 Grace further enlarged upon the fcrip by faying, “ It is true that in olden times thefe fcrips 
 were plain and fimple in their form without thefe emblems, for then it fufficed that faith ftiould 
 be pure and holy. But fince many errors and herefies have crept in, and each fooliftily would 
 believe of his own fafhion (fome being Arians , fome Pelagians , and others fuch as I will not 
 name), it became neceflary to eftablifh a unity of belief, and thefe twelve ‘ clochettes ’ will ferve 
 to keep thy faith awake. Thou fhouldeft found them every hour of the day, and ftudy the 
 writings upon them, for St. Paul, in his Epiftle to the Romans, fays, 1 a man is jujlified by faith.'' 
 
 “ Now put on thy fcarf that thou mayeft profper, and replace thine eyes, obferving well the 
 way, in which thou oughteft to direcft them, when I am no longer with thee.” 
 
 The Pilgrim replied that he would willingly do fo. She then aflifted him to place his fcarf over 
 his fhoulder and round his waift, putting on him at the fame time a girdle , 37 and admonifhing 
 him from the words of the prophet Ifaiah, faying, “ Righteoufnefs Jhall be the girdle of thy loins f 
 to reftrain thee from all carnal pleafures, and in order that thou mayeft be more ftrongly guarded, 
 I have girded thee with the fcarf as well . 38 She then prefented him with a fcroll and faid, 
 “ When thoa-wouldeft turn thine eyes thou wilt find here a defcription of the faith, which thou 
 fhouldeft profefs : take it and read it often.” 
 
 The following is a fummary of the writing contained therein : — 
 
 “ I hold a firm, implicit, and fincere belief in the true God : by which belief I am aflured of 
 immortality, fo that I fhall never, as a wandering ftar, be blotted out from the face of heaven ; 
 alfo by the Grace of God I refolve to die rather than fall into heretical errors. 
 
 “ By the light of a new indwelling faith I make confeflion of belief in the Creator of the world ; 
 as a babe in Grace I defire to be eftablifhed and continued therein, feeing that mere belief is 
 vain, unlefs the heart, the tongue, and every adtion be confecrated to the fervice of God. I 
 acknowledge it to be my bounden duty ever to adore my Creator according to His command, — 
 ‘ Thou fhalt worfhip the Lord thy God, and Him only ftialt thou ferve.’ I humbly confefs 
 my guilt, the penalty of which muft have been everlafting perdition, unlefs He had faid, * Thou 
 art my child, I have compaffion on thee .’ 40 
 
 “ When I thus by the power of faith contemplate God the Father, Maker of heaven and 
 earth, of light and darknefs, Lord of men and angels, I tremble left, being unable to ferve Him 
 as I ought, on account of the heavy burden of guilt, there may be no vindicator from fin . 41 
 
 “ And becaufe it is not fufficient to believe in the Father alone, it is neceflary to attach the 
 like faith to what is written of the Son, whofe wonderful incarnation is incomprehenfible. 
 
 37 None Jhall be weary nor fumble among them -, none Jhall Jlumber nor Jleep ; neither Jhall the girdle of their 
 loins be loafed. Ifaiah v. 27. 
 
 Let your loins be girded about, and your lights burning. Luke xii. 35. 
 
 38 And righteoufnefs Jhall be the girdle of his loins, and faithfulnefs the girdle of his reins. Ifaiah xi. 5. 
 
 39 Believe in the Lord your God, fo Jhall ye be eftablijhed. 2 Chron. xx. 20. 
 
 Ye that fear the Lord, believe Him : and your reward Jhall not be made void. Ecclus. ii. 8. 
 
 40 Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, 
 when thou Jhalt fay, I have no pleafure in them. Eccles. xii. 1. 
 
 But I faid, How Jhall I put thee among the children, and give thee a pleafant land, a goodly heritage of the hojls 
 of nations ? and I faid, Thou Jhalt call me. My Father ; and Jhalt not turn away from me. Jeremiah iii. 19. 
 
 41 In the beginning God created the heaven and the earth. Gen. i. x. 
 
 I am the Lord, and there is none elfe. I form the light, and create darknefs. Ifaiah xlv. 6, 7. 
 
i6 The Pylgrymage of Man. 
 
 Therefore I muft believe in Jefus Chrift, the only-begotten, and bleffed Son of God, coequal 
 with the Father, inafmuch as He is called God, without beginning or end of days . 42 
 
 “ And to Him muft we offer up ourfelves as a living facrifice, that whenfoever we wander 
 we may be brought back into the fold, and I believe that He by the power of the Holy Ghoft 
 was born of the V irgin Mary, and was God clothed in the flefti, and that although the Son of 
 God, He fuffered fttame and pain, being without fpot or blemilh, and was the propitiation for 
 our fins . 43 
 
 “ He, the mod righteous, fupreme Judge of Angels and men, laid afide His majefty and was 
 led before an earthly tribunal ; and being moft holy, was yet efteemed worthy of death, and by 
 fentence of Pontius Pilate He was nailed to the Crofs, Ihowing to the paffers by the reproach, 
 which envy and malice had brought upon Him, when He had done nothing amifs, and by the 
 fhedding of His blood He bore the penalty due to man . 44 
 
 “ He died and furrendered up His fpirit to God the Father, having through death overcome 
 death, and by laying down His life voluntarily fulfilled the Law, having abolifhed the enmity, fo 
 that weeping is to be mingled with joy on account of His Death and Refurredlion ; for we muft 
 weep that the innocent fhould have been flain for the guilty, and rejoice that death hath been 
 overcome . 45 
 
 “ He was buried and defcended into Hades, and delivered the imprifoned fouls. On the third 
 day He rofe again, and with great power re-entered the houfe of His body . 46 
 
 42 All things, whatfoever ye Jhall ajk in prayer, believing, ye Jhall receive. Matt. xxi. 22. 
 
 But I will rejoice in the Lord, I will joy in God my Jefus. Hab. iii. 18. (Tranf. from Vulg.) 
 
 The Lord hath /aid unto me, Thou art my Son : this day have I begotten Thee. Pfalm ii. 7. 
 
 Thou art the Chrijl, the Son of the living God. Matt. xvi. 16. 
 
 Ye call me Majler and Lord : and ye fay vieil j for fo I am. John xiii. 13. 
 
 43 He is brought as a lamb to the Jlaughter ... He bare the fin of many. Ifaiah liii. 7.12. 
 
 Chrift alfo hath once fuffered for fins, the juft for the unjuft. 1 Peter iii. 18. 
 
 44 And being found in fafhion as a man, He humbled Himfelf, and became obedient unto death, even the death oj 
 the crofs. Phil. ii. 8. 
 
 And vuhen they had bound Him, they led Him aviay, and delivered Him to Pontius Pilate the governor. 
 Matt, xxvii. 2. 
 
 And they that paffed by railed on Him, wagging their heads. Mark xv. 29. 
 
 And vuhen they vuere come to the place which is called Calvary, there they crucified Him. Luke xxiii. 3 3 . 
 
 Chrift died for us. Much more then, being now juftified by His blood, we Jhall be faved from wrath through 
 Him. Rom. v. 8, 9. 
 
 45 7 will ranfom them from the power of the grave ; I will redeem them from death : O death, I will be thy 
 plagues ; O grave, I will be thy deftrudion. Hofea xiii. 14. • 
 
 Chrift died for our fins. 1 Cor. xv. 3. 
 
 Chrift being raifed from the dead dieth no more ; death hath no more dominion over Him. Rom. vi. 9. 
 
 46 For in that fhe hath poured this ointment on my body,fhe did it for my burial. Matt. xxvi. 12. 
 
 His reft Jhall be glorious. Ifaiah xi. 10. 
 
 Now that- He afcended, what is it but that He alfo defcended jirft into the lower parts of the earth ? Eph. iv. 9. 
 
 Whom God hath raifed up, having loofed the pains of death : becaufe it was not poffible that He Jhould be holden 
 of it. He ... . fpake of the refurredion of Chrift, that His foul was not left in hell, neither His flefti did fee cor- 
 ruption. A£ls ii. 24. 31. 
 
 After two days will He revive us : in the third day He will raife us up, and we Jhall live in His fight. 
 Hofea vi. 2. 
 
 Remember that Jefus Chrift of the feed of David <was raifed from the dead . 2 Tim. ii. 8. 
 
The Pylgrymage of Man. 17 
 
 He afcended into the higheft heaven , 47 beyond the liars, and htteth on the right hand of God, 
 coequal with the Father, and fo exalting man’s nature. This power none can refill . 48 He alfo 
 is the refuge of the weak, for to Him hath God the Father committed the kingdom. From 
 thence He lhall come at the laft day with a fword of vengeance to execute juftice , 49 and, when 
 He lhall come, none lhall efcape. Every one lhall receive according to his works ; for He lhall 
 judge both quick and dead — receiving fome to eternal joy, and dooming fome to eternal wrath . 50 
 
 And I mull believe in the Holy Spirit, the third perfon of the Trinity, who proceedeth from 
 the Father and the Son — the Guide of the erring, and the Comforter . 51 
 
 And alfo in the Holy Catholic Church , 52 the Communion of Saints , 53 the forgivenefs of fins , 54 
 the refurredtion of the body , 55 and the life everlalling . 56 Amen . 57 
 
 47 7 'he breaker is come up before them : they have broken up, and have pajfed through the gate, and are gone out 
 by it : and their king Jh all pafs before them, and the Lord on the head of them. Micah ii. 13. 
 
 Thou haft afcended on high. Thou haft led captivity captive. Pfalm lxviii. 18. 
 
 He that buildeth His afcenjion in Heaven. Amos ix. 6. (Trans, from Vulg.) 
 
 He, that defcended is the fame alfo, that afcendedup far above all heavens, that He might fill allthings. Eph. iv. 10. 
 I afcend unto my Father, and your Father j and to my God, and your God. John xx. 17. 
 
 48 Hereafter Jhall ye fee the Son of Man fitting on the right hand of povoer, and coming in the clouds of heaven. 
 Matt. xxvi. 64. 
 
 Be ftrong in the Lord, and in the povoer of His might. Ephefians vi. io. 
 
 49 He fhall judge the people righteoufly. Pfalm xcvi. 10. 
 
 I will fend mine anger upon thee, and will judge thee according to thy ways, and will recompenfe upon thee all 
 thine abominations. Ezekiel vii. 3. 
 
 Ckrift both died, and rofe, and revived, that He might be Lord both of the dead and living. Rom. xiv. 9. 
 
 W ? believe that through the grace of the Lord Jefus Chrift we fhall be faved. Adis xv. 1 1. 
 
 Now the God of hope fill you with all joy and peace in believing. Rom. xv. 13. 
 
 59 This fame Jefus, which is taken up from you into heaven, Jhall fo come in like manner as ye have feen Him go 
 into heaven. A6lsi.11. 
 
 When the Son of man fhall come in His glory, and all the holy angels with Him, then Jhall He fit upon the throne 
 of His glory. And before Him Jhall be gathered all nations : and He Jhall feparate them one from another, as a 
 Jhepherd divideth his Jheep from the goats : and He Jhall fet the Jheep on His right hand, but the goats on the left. 
 Matt. xxv. 31 — 33. 
 
 51 The Spirit of the Lord filleth the world. Wifdom i. 7. 
 
 On the Gentiles alfo was poured out the gift of the Holy Ghoft. A6ls x. 45. 
 
 52 I will give Thee thanks in the great congregation, I will praife Thee among much people. Pfalm xxxv. 18. 
 Ye, brethren, became followers of the churches of God, which in Judea are in Chrift Jefus. 1 Thefs. ii. 14. 
 And David faid to all the congregation. Now biefs the Lord your God. And all the congregation blejfed the Lord 
 
 God of their fathers, and bowed down their heads, and worjhipped the Lord, and the king. 1 Chron. xxix. 20. 
 Chrift is the head of the church. Eph. v. 23. 
 
 53 Let the faints be joyful in glory. Pfalm cxlix. 5. 
 
 54 Repent, and be baptized every one of you in the name of Jefus Chrift, for the remijfion of fins, and ye Jhall 
 receive the gift of the Holy Ghoft. A6ls ii. 38. 
 
 By mercy and faith fins are purged away. Prov. xv. 27. (Trans, from Vulg.) 
 
 To Him give all the prophets witnefs, that through His name whofoever believeth in Him Jhall receive remijfion 
 of fins. A6ts x. 43. 
 
 55 Verily, verily, I fay unto you. The hour is coming , and now is, when the dead Jhall hear the voice of the Son of 
 God-, and they that hear Jhall live. John v. 25. 
 
 56 Thou Jhalt be recompenfed at the refurreSlion of the juft. Luke xiv. 14. 
 
 The life was manifefted, and we have feen it, and bear witnefs, and Jhew unto you that eternal life, which was 
 with the Father, and was manifefted unto us. 1 John i. 2. 
 
 Thefe Jhall go away into everlafting punijhment : but the righteous into life eternal. Matt. xxv. 46. 
 
 57 And Ezra blejfed the Lord, the great God. And all the people anfwered, Amen, Amen, with lifting 
 
 D 
 
1 8 The Pylgrymage of Man. 
 
 The Pilgrim begged her to inform him more particularly about the girdle of Righ- 
 teoufnefs. 
 
 “ Underftand well,” faid fhe, “ firft about the ftafF, which is good in every feafon, for he 
 cannot ftumble who firmly leans upon it. Reft then upon it ftrongly. Whenever evil comes 
 upon thee, it will fupport thee. The light from the carbuncle reprefents the Saviour, who is in 
 Scripture faid to be c the brightnefs of the everlafing lights the unfpotted mirror of the power of God , 
 and the image of His goodnefs.’ 58 In this mirror every one fhould fee his own image refle&ed. 
 Whoever looks conftantly into it, will find nothing worth ftudying or cherifhing in the world 
 befides.” 5 ^ 
 
 CHAPTER IV. 
 
 Grace exhorts the Pilgrim to wear armour ; his refufal to do fo . 1 
 
 S HE then placed in his hands the ftafF, which caufed him great joy, for he believed that he 
 was now ready to proceed on his journey. But fhe then faid, “ I will now comply with 
 thy requeft, and explain to thee more fully about the girdle of Righteoufnefs : for he, who is not 
 
 up their hands : and they bowed their heads, and worjhipped the Lord with their faces to the ground. 
 Ezra viii. 6. 
 
 58 Wifdom vii. 26. 
 
 Who being the brightnefs of His glory, and the exprefs image of His perfon. Heb. i. 3. 
 
 59 The Englilh verlion is appended as being more full and defcriptive than the original French. 
 
 But fyrft tak hed of the Bordon 
 How yt ys good in ech fefon 
 For he nat falleth commonly 
 That leneth ther on ftedfaftly 
 For wych thou lhalt as yt ys ryght 
 With al thy force and al thy myght 
 Ther on refte what fo be falle 
 Trewly thou lhalt nat falle 
 What perillous paflage that thou go 
 As long as thow takeft hed ther to 
 And tavoyde a way dyfpeyr ( defpair ) 
 Wher fo thou goft in foul or fayr 
 Or what fortune the[f] be falle 
 Good hope alway thou lhalt yt calle 
 Thys the name of thy bordon 
 Of truft and trewe affeftion 
 Wych ys called Efperaunce 
 After the fpeche vfyd in fraunce 
 And the manner of that language 
 And look alway in thy paflage 
 That thou holde the wel ther by 
 
 And theron refte feythfully 
 
 In peryllous pathys wher thou wende 
 
 And by the pomellys as the ende 
 
 Holde the ftrongly I the lede (/ advife thee) 
 
 For they lhall in al thy nede 
 
 Suftene the thou falle nouht 
 
 The hiher pomel yif yt be fouht 
 
 Is Jefu Cryft haue hym in mynde 
 
 And in Scrypture as thow lhalt fynde 
 
 He ys the merour cler and bryht 
 
 Wyth oute fpot bothe day and nyht 
 
 In the wych a man by grace 
 
 May beholde hys owne face 
 
 In wych merour as I tolde 
 
 All the worlde ouhte beholde 
 
 In wych alfo men may fynde 
 
 All thyngs wrought be kynde ( are reproduced) 
 
 Refte vpon hym with herte and thouht 
 
 And go furly and dred the nouht 
 
 And to hys helpe alway calle 
 
 And truft wel thow lhalt not falle. 
 
 See Plates V. and VI. 
 
The Pylgrymage of Man. 19 
 
 well girded, cannot walk with firmnefs and vigour ; but it depends entirely upon thine own will 
 whether thou confent to wear it.” 2 
 
 The Pilgrim replied that he could not refufe to attend to any injunction fhe gave him. 
 
 “ It is neceflary alfo,” the continued, “ that thou fliouldeft be completely armed, and that 
 underneath the girdle thou fliouldeft wear a doublet, upon which the girdle will be tightly bound : 
 then wilt thou be enabled to carry fufficient weapons.” 
 
 “Weapons!” replied he, “what fayeft thou? I feel very wrathful, I cannot proceed 
 armed, nor, indeed, fliould I be able to carry armour : the girdle alone will fuffice me.” 
 
 “ Thinkeft thou,” faid fhe, “ to go to Jerufalem without encountering dangers and hindrances, 
 and many robbers and murderers, againft whom thou wilt require to be well armed, when I am 
 not near to defend thee ? ” 3 
 
 He replied, “ Lady, as thou wifheft it, fliow me what weapons I fliould carry and what 
 armour I fliould put on .” 4 
 
 She then took a doublet ftrangely fafliioned, for it was ftrait at the back, and made like an 
 anvil to receive the ftrokes of a hammer. “ Here,” faid flie, “ is a doublet the beft ever known; 
 for fliould any one be deprived of hands and feet, and be fattened to a ftake, he would yet be 
 able to overcome all his foes, and be efteemed worthy of honour. He, who wears this garment , 5 
 receives great benefit from it. He derives eafe from hardfliip, comfort from trouble, riches from 
 poverty, vigour from difeafe, and folace from adverfity ; it is made like an anvil to refill blows, 
 wherefore it is called Patience : for by gentlenefs and patience thou wilt be enabled to overcome 
 all evil . 6 This garment the Saviour wore when He hung upon the Crofs. He fuffered all 
 without murmuring: no words did He utter when the ftrokes fell upon Him , 7 which wrought 
 thy ranfom. Upon His back were ploughed 8 the cruel furrows ; therefore thou mayeft well 
 imagine that, as the Lord fubmitted to put it on, high praife is it to be defended by it. When 
 thou art clad with this, thou wilt be better able to array thyfelf with the armour.” 
 
 The Pilgrim then put on the doublet, but complained that it was narrow and heavy. 
 
 “ Lady,” faid he, “ this doublet was not made to fit me ; I cannot wear it, as it gives me 
 much pain .” 9 
 
 “ It is,” replied fhe, “ well-proportioned : it is thou, who art not fitted to it, for thou art too 
 thickfet. Thou mull conform thyfelf to it, and not it to thee. It will not pain thee after thou 
 art accuftomed to it. If thine enemies injure thee, turn to them the anvil, and let them ftrike at 
 
 2 Be thou in the fear of the Lord all the day long. For furely there is an end ; and thine expectation Jhall not be 
 cut off. Prov. xxiii. 17, 18. 
 
 3 Neither yield ye your members as injlruments (arms, or weapons) of unright eoufnefs unto fin : but yield your- 
 j elves unto God, as thofe that are alive from the dead, and your members as injlruments of righteoufnefs unto God. 
 ' Rom. vi. 13. 
 
 4 We ourfelves 'will go ready armed. Numbers xxxii. 17. 
 
 3 For 1 reckon that the fufferings of this prefent time are not worthy to be compared with the glory which Jhall 
 be revealed in us. Rom. viii. 18. 
 
 Bleffed are they which are perfecuted for righteoufnefs' fake, for theirs is the kingdom of heaven. Matt. v. 10. 
 
 6 In your patience poffefs ye your fouls. Luke xxi. 17. 
 
 7 He was oppreffed, and He was afflicted, yet He opened not His mouth. Ifaiah liii. 7. 
 
 8 Fhe plowers plowed upon my back: they made long their furrows . Pfalm cxxix. 3. 
 
 9 Ye have need of patience, that after ye have done the will of God, ye might receive the promife. Heb. x. 36. 
 
20 
 
 The Pylgrymage of Man. 
 
 their pleafure, for the blows they may give will make it fit, and thou wilt receive great benefit 
 thereby — a crown of reward ; for after this manner were crowned the martyrs, who were clad 
 in this doublet, and who fuffered their enemies to forge their crowns upon the anvil . 10 Where- 
 fore I exhort thee to wear it, for much need wilt thou have of it, when thou art aflailed by 
 Tribulation , who will waylay thee on the road, and give thee hard blows.” 
 
 The Pilgrim replied that he would try it a little longer, but it would be impofiible to wear it 
 long, as it caufed him fo much pain. 
 
 “ Over this veftment,” fhe faid, “ muft be worn the Coat of mail, which was anciently made 
 to battle againft Death and all his hofts — namely, pains, torments, and their attendant terrors. 
 For Death hath fo dire an afpeét, that he appals thofe, whom he approaches, who, being bereft of 
 fenfe and reafon, let fall their ftafF, unlefs clad in this coat of mail ; whereas thofe, who wear it, 
 have power to fight valiantly , * 11 for ne’er did any one flee from or fear Death who had it on . 12 
 It was wrought by the great Artificer above, who without tools created the fun and the ftarry 
 hoft. It was worn by the Saviour who, through ftedfaftnefs in fuffering, overcame death ; 
 being fteeped then in His blood, it poflefles the fame virtue for all His followers.” 
 
 The Pilgrim begged her to tell him what other armour it was neceflary for him to wear, that 
 he might haften to array himfelf. 
 
 She then took a breaftplate, a helmet, a fhield, gauntlets, and a fword — “ Thefe will be 
 fufficient,” faid file, “ if thou underftand how to defend thyfelf with them . 13 
 
 “ Now, put on this helmet, which is called Temperance , 14 to defend the eyes from folly and 
 vanity, the ears from murmuring and flander, and the heart from evil imaginings . 15 It is the 
 
 10 BleJJed are ye, when men Jhall revile you, and perfecute you, and Jhall fay all manner of evil againjlyou falfely, 
 for my fake. Matt. v. n. 
 
 Here is the patience and the faith of the faints. Rev. xiii. io. 
 
 11 Waxed valiant in fight. Heb. xi. 34. 
 
 12 He, that over cometh, Jhall not be hurt of the fécond death. Rev. ii. 11. 
 
 13 Take unto you the whole armour of God, that ye may be able to withfiand in the evil day, and having done all, 
 to ftand. Stand therefore having your loins girt about with truth, and having on the breaflplate of righteoufnefs ; 
 and your feet Jhod with the preparation of the gofpel of peace ; above all, taking the fhield of faith, wherewith ye 
 Jhall be able to quench all the fiery darts of the wicked. And take the helmet of falvation, and the fword of the 
 
 Spirit, which is the word of God. Eph. vi. 13 — 17. 
 
 14 Thys helm callyd attempraunce 
 Ys nedful in thy dyffence 
 For to make refiftence 
 At nofe at ere and at the byht ( 'mouth ) 
 That yt hem kepe and clofe aryht 
 For this helm for aflurance 
 Wych ys called attempraunce 
 As worthy and noble of fame 
 Seyn Poul gaff' therto a name 
 And callyd yt for gret delyt 
 The helm of helthe and of profyt 
 And commanded men tak hed 
 15 For He put on righteoufnefs as a breaflplate, and 
 BleJJed be the Lord my Jlrength, which teacheth 
 Turn away mine eyes from beholding vanity ; 
 
 For to fette yt on ther hed 
 As for ther chef falvacon 
 F or yif thys helm be mad aryht 
 Y t ftial not have to large a fyht 
 Lyll fome arowe lharpe ygrounde 
 Entre myghte and gyue a wounde 
 And at the erys ek alfo 
 Thow muteft taken hede ther to 
 That yt be not too large of fpace 
 Lyft that by the fame place 
 Entrede by eollufion 
 Som noyce of fais detrattion. 
 
 Ifaiah lix. 17. 
 Pfalm cxliv. 1 . 
 Pfalm cxix. 37. 
 
 an helmet of falvation upon His head, 
 my hands to war, and my fingers to fight, 
 and quicken thou me in thy way. 
 
21 
 
 The Pylgrymage of Man. 
 
 helmet, called by St. Paul, the helmet of Salvation : for if the fenfes were not guarded, the 
 arrows of Satan would enter in and deftroy them. The mouth requires to be doubly guarded ; 
 there is, therefore, a gorget called Sobriety , 16 for the mouth has a double rapacity, that of over- 
 eating and Ipeaking extravagantly and abufively. By over-eating thou deftroyeft thyfelf: by 
 evil-fpeaking thou deftroyeft thy neighbours ; therefore muft thou arm thyfelf carefully, as did 
 formerly St. Guillaume, Abbot of Chaliz, who knew how to faft even at a feaft, and reftrained 
 evil fpeakers whenever he had the power of fo doing. 
 
 u Thou muft alio put on thefe gauntlets, for fhould thy hands be wounded, thou wouldeft 
 be altogether maimed. Thy actions muft be reftrained by thy will, for the hands cannot do 
 wrong unlefs the heart be wrong alfo . 17 
 
 “ But the beft weapon of all is this fword, for if thou had no other armour, this alone would 
 fuffice. Its name is Righteoufnefs — a better blade was never forged or girded on the loins. 
 Thofe of an Ogier, a Roland, or an Oliver, were not poffeffed of fuch power, excellence, and 
 virtue . 18 It renders to every one that, which is his own.’s It keeps the body in fubjeCtion : it 
 conftrains the heart to love God : it turns afide the thoughts from fraud and deceit. The 
 will and the affections, the underftanding and the whole foul does it direCt, chaftifing the 
 faculties, fo that none of them dare offend by fetting a bad example . 20 
 
 “ This fword thou muft wear to defend thyfelf againft thine efpecial enemies : for thou wilt 
 meet with no foes fo difficult to overcome as thine own evil inclinations ; therefore, when any of 
 
 Obferve and take good heed, for thou walkejl in ■peril of thy overthrowing. Ecclus. xiii. 13. 
 
 Keep thy heart with all diligence : for out of it are the ijfues of life. Prov. iv. 23. 
 
 16 Be fober, be vigilant : becaufe your adverfary the devil , as a roaring lion , walketh about, feeking whom he 
 may devour. 1 Peter v. 8. 
 
 For Jhe (wifdom) knoweth and underftandeth all things, and fhe Jhall lead me foberly in my doings, and preferve 
 me in her power. Wifdom ix. ir. 
 
 17 Cleanfe your hands, ye fmners ; and purify your hearts, ye double minded. James iv. 8. 
 
 Wherefore do I take my flefh in my teeth, and put my life in mine hand? Job xiii. 14. 
 
 18 Ogier, Roland, and Oliver, were three of Charlemagne’s peers. The two latter were fo equally matched 
 in ftrength and valour, that it was doubtful which was fuperior : hence the faying in reference to the blows they 
 inflifted, “ of giving a Roland for an Oliver,” which has pafled into a proverb in our own language. 
 
 Tave a fwerd ek by thy fyde 
 
 A bettre was ther neuer founde 
 
 Of ftel forgyd whet nor grounde 
 
 Wych fhal ynowh fuffyfe 
 
 The to dyffende many wyfe 
 
 Yif any enmy the affaylle 
 
 Outher in Ikarmulh outher bataylle 
 
 I the enfure in al thy nede 
 
 Whyl thou haft yt thou (halt not drede 
 
 Of non enemy nor no dyftrefte 
 
 The name of wych is Ryhtwyfnejfe 
 
 A better fwerd was neuer wrought 
 Of prince nor of king ybouht 
 For the fwerd of good Oger 
 Of Rowland nor of Olyuer 
 Was not for to reknen al 
 Of valu to this fwerd égal 
 So trufty nor fo vertuous 
 To folk in vertu coragous 
 For this fwerd haueth fo gret myht 
 To ryche and poore for to do ryht. 
 
 19 Thou J halt deliver him the pledge again when the fun goeth down, that he may Jleep in his own raiment, and 
 biefs thee : and it Jhall be righteoufnefs unto thee before the Lord thy God. Deut. xxiv. 13. 
 
 20 And David alfo girded on his fword. 1 Sam. xxv. 1 3. 
 
 Let them fhoutfor joy, and be glad, that favour my righteous caufe (righteoufnefs, margin) ; yea, let them fay 
 continually. Let the Lord be magnified, which hath pleafure in the profperity of his fervant. And my tongue Jhall 
 fpeak of Thy righteoufnefs and of Thy praife all the day long. Pfalm xxxv. 27, 28. 
 
22 
 
 The Pylgrymage of Man. 
 
 thy paffions rebel againft thee, and endanger thy falvation, refill ftrongly until thou obtain the 
 mattery over them. So fliall the evil be fpeedily fubdued . 21 
 
 “ The fcabbard is named Humility , in which thy Righteoufnefs fhould dwell : for when thou 
 haft a£led uprightly, thou muft ftill remember that thou art but a finful mortal, and that my aid 
 alone has enabled thee to do fo. Remember how differently the Pharifee and the Publican 
 carried their fwords ; for he, who kept his in the fcabbard and confeffed that he was a finner, 
 was commended and exalted, while he, who unlheathed and difplayed it before all, was abafed . 22 
 And thus do the proud, who feek vain glory. But let it not be fo with thee. Abafe thyfelf, 
 then, without hypocrify ; thou wilt find fuflicient caufe to do fo, if thou feek well for it. When 
 thou haft thruft the fword into the fcabbard, fecure it well with the fword-girdle — which is the 
 one I have fpoken to thee about ; ftrengthen it with the band named Perfeverance, fecuring it 
 tightly with the buckle, which is called Conjlancy , and which is the lock and fattening of the 
 arms . 23 
 
 cc I will now tell thee fomething about the ftiield, without which none can be well armed or 
 guarded, for the fhield effectually protects all the reft of the armour. The name of it is 
 Wifdom or UnderJianding. Zi King Solomon carried it with him conftantly, in order to make right 
 judgment. It was of more value to him than five hundred other golden fhields ; when he loft 
 it, they were no longer of any value . 25 Wherefore it behoves thee to wear it. If thou know 
 well how to wield it, when the enemy approaches, thou wilt then have fuflicient protection 
 with the weapons, which I have provided for thee. It is now time to fet out on thy journey.” 
 
 The Pilgrim exprefled his aftonifhment to Grace that fhe had given him no armour for the 
 legs, as fhe had defended 26 the reft of his body; not that he wifhed to wear any, for he felt 
 perfuaded that he could not long keep on any of the armour. 
 
 She inquired whether he had ever feen deer or wild beafts chafed in the foreft, and in what 
 way hunters could beft defend themfelves from peril . 27 
 
 21 The Lord thy God in the midft of thee is mighty ; He will fave, He will rejoice over thee with joy, He will 
 rejl in His love. He will joy over thee with Jinging. Zeph. iii. 17. 
 
 Righteoufnefs delivereth from death. Prov. x. 2. 
 
 22 Put up thy fword into the Jheath. John xviii. 1 1. 
 
 Two men went up into the temple to pray ; the one a Pharifee, and the other a publican. Luke xviii. 10. 
 
 As for His judgments, they have not known them. Pfalm cxlvii. 20. 
 
 23 She girdeth her loins with Jlrength, and Jlrengtheneth her arms. Prov. xxxi. 17. 
 
 As yet I am as Jlrong this day as I was in the day, that Mofes fent me ; as my Jlrength was then, even fo is my 
 firength now, for war, both to go out, and to come in. Jofh. xiv. 11. 
 
 So I was great, and increafed more than all, that were before me in Jerufalem : alfo my wifdom remained with 
 me. Eccles. ii. 9. 
 
 24 And God gave Solomon wifdom and underjlanding exceeding much, and largenefs of heart, even as the fand, 
 that is on the fea Jhore. 1 Kings iv. 29. 
 
 2a It came to pafs when Solomon was old, that his wives turned away his heart after other gods : and his heart 
 was not perfect with the Lord his God, as was the heart of David his father. 1 Kings xi. 4.. 
 
 Forfake the foolijh, and live ; and go in the way of underjlanding. Prov. ix. 6. 
 
 26 By the word of truth, by the power of God, by the armour of righteoufnefs on the right hand and on the left. 
 2 Cor. vi. 7. 
 
 27 Surely he Jh all deliver thee from the fnare of the fowler, and from the noifome pejlilence. Pfalm xci. 3. 
 
 The Lord God is my Jlrength , and He will make my feet like hinds' feet, and he will make me to walk upon mine 
 high places. Hab. iii. 19. 
 
The Pylgrymage of Man. 23 
 
 He replied that they could not efcape death, unlefs they fled fwiftly; he therefore perceived 
 that it would not be to their profit to encafe their legs, as they would be eafily difcomfited. 
 
 “ Hearken to my words,” faid fhe. “ Innumerable perfecutors will lie in wait to catch 
 thee, whom thou mayeft refill if completely armed : but affuredly thou wilt meet with none fo 
 fwift to purfue as the evil huntrefs , 28 who waits to deceive and to kill pilgrims on the road, 
 againfl whom it avails nothing to fight: thou muft flee for thy life. Therefore, when I give thee 
 armour, it is to withfland other enemies ; haften thou to arm thyfelf, for it is time thou hadft fet 
 out on thy journey.” 
 
 At thefe words the Pilgrim felt very much difheartened, for he was not accuftomed to armour, 
 and the doublet gave him fo much pain that he would fain have put it off again ; but in obedience 
 to her command, he put on the coat of mail, the helmet, and the gauntlets, and girded himfelf 
 with the fword, and took up the fhield ; but he complained of the weight of the armour, and 
 thus addreffed Grace. 
 
 “ Lady, I implore thy mercy and befeech thee not to be difpleafed with me, if I confefs my 
 mifery. This armour hurts me fo that I cannot walk, and I muft remain here or take it all off. 
 The helmet gives me fo much annoyance that I feel giddy, blind, and deaf ; I can fee nothing, 
 which gives me pleafure. The gorget feems to ftrangle me, fo that I can neither eat nor fpeak 
 as I wifh. How fhall I ever derive benefit from the gauntlets ? 29 They are not good for thofe, 
 whofe hands are tender, they bruife them fo that I cannot endure them for long ; fo it is with 
 all the reft of the armour, it pains me beyond defcription. I am not ftronger than David, who 
 after he had put it on, took it off immediately, never having learnt how to wear it . 30 I muft follow 
 his example : I will lay all thefe weapons afide, and arm myfelf only with the ftaff : I prefer 
 going fwiftly to fecurely ; befides, I fhall be better able to flee when neceffary.” 
 
 28 Flee fornication. Every fin , that a man doeth is without the body ; but he , that committeth fornication, finneth 
 againfl his own body. What? know ye not that your body is the temple of the Holy Ghofl, which is in you, which ye 
 have of God, and ye are not your own? i Cor. vi. 18, 19. 
 
 Forafmuch then as Chrift hath fuffered for us in the flejh, arm your f elves likewife with the fame mind: for he, 
 that hath fuffered in the flefh, hath ceafed from fin ; that he no longer Jhould live the reft of his time in the flejh to the 
 lufts of men, but to the will of God. For the time paft of our life may fuffce us to have wrought the will of the 
 Gentiles, when we walked in lafcivioufnefs , lufts, excefs of wine, re veilings, banquetings , and abominable idolatries. 
 1 Peter iv. 1 — 3. 
 
 29 Be not wife in your own conceits. Rom. xii. 16. 
 
 The imagination of man's heart is evil from his youth. Gen. viii. 21. 
 
 And it came to pafs when Mofes held up his hand that Ifrael prevailed : and when he let down his hand, Amalek 
 prevailed. But Mofes' hands vsere heavy. Exodus xvii. n, 12. 
 
 30 And Saul armed David with his armour, and he put an helmet of brafs upon his head ; alfo he armed him 
 with a coat of mail. And David girded his fword upon his armour, and he affayed to go ,• for he had not proved it. 
 And David faid unto Saul, I cannot go with thefe 5 for I have not proved them. And David put them off him. 
 And he took his ftaff in his hand, and chofe him five fmooth ftones out of the brook, and put them in a Jbepherd's bag 
 which he had, even in a fcrip -, and his filing was in his hand-, and he drew near to the Philiftine. And the Phi- 
 
 liftine came on and drew near unto David And the Philiftine faid unto David, Am I a dog, that thou 
 
 comeft to me with Jlaves ? And the Philiftine curfed David by his gods. And the Philiftine faid to David, Come to 
 me, and I will give thy flejh unto the fowls of the air, and to the beafts of the field. Then faid David to the Phi- 
 liftine, Thou comeft to me with a fword, and with a fpear, and with a fihield : but I come to thee in the name of the 
 Lord of hofts, the God of the armies of Ifrael, whom thou haft defied. . . So David prevailed over the Philiftine 
 
 with a fling and with a ftone, and fmote the Philiftine and fievj him ; but there was no fword in the hand of David. 
 1 Sam. xvii. 38 — 50. 
 
24 
 
 The Pylgrymage of Man. 
 
 Grace replied, “ Thou allegeft excufes, which have no real foundation. This armour is not 
 heavy, but light and eafy to thofe, who are of good heart ; but lince thou wifheft to take it off, 
 and wilt not attend to my advice, thou muft at leaft take an armour-bearer, that thou mayeft be 
 able to arm thyfelf, when thou meeteft with thine enemies, and become accuftomed by degrees 
 to wear it. And fincethou haft fpoken of David, who took off” his armour, if thou wilt conform 
 thyfelf to him, thou wilt pleafe me well ; but I tell thee that thou wilt neither adl after his pattern, 
 nor go againft Goliath with the fling, which he took, nor with the five ftones, which he put into 
 the fcrip, and with which he fmote him to the earth, fo that he died.” 
 
 “ Thy gracious permilfion,” faid the Pilgrim, “ will I take advantage of, if thou wilt grant 
 me the armour-bearer, the fling, and the ftones ; but I will firft difarm myfelf.” 
 
 He then took off his fword, his gauntlets, and his doublet. There was no piece of armour 
 which he did not lay down. But Grace left him, and ftayed away a long time ; and when he 
 had unarmed, and had meditated, he felt difcomforted, and lamented that the Grace of God had 
 deferted him, and remembered him no more ; confelfing that {he had ftrongly fortified and 
 arrayed him for the battle, in which he was not worthy to engage. 
 
 In this extremity Grace returned to him and fternly faid : — “ Thou wilt never do as thou 
 haft defired. Thine arms thou haft laid down, being vanquifhed before thou haft ftruck a fingle 
 blow. Truly thou prefereft thine own eafe.” 
 
 “ Lady,” replied he, “ I do indeed, for I am greatly wearied, and could not fuffer more 
 without dying.” 
 
 “ Now, hearken to me,” faid (he. “ Full well do I know that without my guidance thou 
 wouldeft go by a bad way. The ftones, which David carried againft Goliath, I give thee to put 
 in thy fcrip. Thou wilt at all times have to battle againft Goliath, a giant, who will fpy thee 
 out, that is to fay, againft Temptation. He is ever ready to deceive pilgrims, and to gather them 
 into his net, as the fpider enfnares the fly, and he employs the web of worldly glory to blind 
 mankind. As a good champion thou muft conquer Temptation , whene’er he aflails thee, and 
 when thou art overcome by the world or the flefti, thou muft become like David, and put thy 
 thoughts in the fling. 
 
 “ Know then that whene’er thy thoughts are tempted to evil, thou mayeft always put them 
 in the fling and caft them againft Temptation^ 
 
 “ Alas ! ” faid he, “ wretched creature that I am. Truly I have become a ftiepherd, and have 
 given up being a warrior, which certainly wearied me ; and I cannot retrieve my error, unlefs, 
 like David, from being a ftiepherd, I become a king and a warrior. I pray thee, let the armour- 
 bearer approach, of whom thou haft fpoken, fo that I may be able to arm, when there is need.” 
 
2 5 
 
 The Pylgrymage of Man. 
 
 CHAPTER V. 
 
 Memory 1 is fummoned to carry the Pilgrim's armour. The body the enemy of the foul. 
 
 T HE Pilgrim begged Grace to allow the armour-bearer {he had fpoken of to approach, that 
 he might be able to arm himfelf in time of need. 
 
 Grace bade him behold the attendant (he had provided for him. 
 
 He is furprifed to fee a feeble and monftrous creature without eyes, and complains that {he 
 will not be of any ufe to him ; but he is allured that her eyes are at the back of her head, and 
 that Ihe is the treafurer of much knowledge ; for although {he cannot forefee, {he has complete 
 information of the paft, 2 — that her name is Memory , — that {he will recal to him her advice, and 
 will prove a moil ufeful attendant. Grace , however, warns the Pilgrim that he is not the good 
 warrior, who requires his armour to be carried -, but he, who wears it continually, and who is 
 always ready with it in the hour of need, even in his own houfe, where he is never free from 
 warfare. She alfo informs him that in the country, to which he is going, he will be always en- 
 compaffed with enemies, and that the fling and the Hones {he had given him would not be 
 fufficient to defend him, unlefs he were accuftomed to armour , 3 without requiring the afliftance 
 of his armour-bearer ; for it would excite fcorn and deriflon, were he to allow her to carry it, 
 who was fo much weaker than himfelf. 
 
 The Pilgrim inquires the reafon why, after taking off his armour, he {hould experience fo 
 much pain in putting it on again . 4 
 
 Grace bids him remember that {he had told him he was too fat, and too ftubborn. 
 
 He acknowledges that {he had admonilhed him of this, but thinks that it {hould be a reafon 
 for his being ftronger and more valiant. 
 
 Grace next inquires whether he is aware who he is ? Whether he is Angle or double ? 
 Whether he has not another befides himfelf to nourilh, govern, and maintain ? 
 
 The Pilgrim replies that he is aftoniftied at her queffion — that {he muff be aware that he has 
 only himfelf to govern and take care of. 
 
 She then faid, “ Underftand, and liften diligently, for I will inftrudl thee otherwife : know 
 that thou nourilheft one, who is thy greateft enemy — that thou clotheft him, and feedeft him 
 with the coftlieft viands — that thou art his Have ; but notwithftanding he deceives thee, both 
 
 ' See Plate VII. 
 
 2 They Jhall abundantly utter the memory of thy great goodnefs. Pfalm cxlv. 7. 
 
 Call to remembrance the former days , in •which after ye were illuminated, ye endured a great fight of affligions. 
 Heb. x. 32. 
 
 3 Take hold of fliield and buckler, and Jland up for mine help. Pfalm xxxv. 2. 
 
 Put on the whole armour of God, that ye may be able to Jland againfl the wiles of the devil. Eph. vi. 11. 
 
 I will encamp about mine houfe becaufe of the army, becaufe of him that pajjeth by, and becaufe of him, that 
 returneth, and no oppreffor Jhall pafs through them any more. Zech. ix. 8. 
 
 4 When a Jlrong man armed keepeth his palace, his goods are in peace : but when a Jlronger than he Jhall come 
 upon him and overcome him, he taketh from him all his armour, wherein he trufted, and divideth his fpoils. Luke 
 xi. 21, 22. 
 
 E 
 
2 6 The Pylgrymage of Man. 
 
 when he is moving and when he is at reft. He it is, who will not allow thee to carry thine armour, 
 and who is always thine adverfary when thou wouldeft do any good thing .” 5 
 
 The Pilgrim inquires his name, that he may revenge himfelf on his enemy by killing 
 him. 
 
 Grace replies that he is not permitted to do that, but that he may punifh him, and give him 
 pain, by making him work, faft, and fubmit to punifhment, without which he will never fucceed 
 in revenging himfelf upon him. She adds that if he had well underftood the matter, he would 
 have feen that Repentance was the miftrefs and chaftifer, who, with her rods, would caufe his 
 enemy to become a good fervant ; and ftie tells the Pilgrim that he ought to defire that rather 
 than his death, for he is merely lent to him for a feafon to lead him to the haven of eternal life, 
 and to preferve him from peril. “ It is,” faid fhe, “ thy body and thy flefh, which can be called 
 by no other name .” 6 
 
 “ Lady ,” 7 exclaimed he, “ what fayeft thou ? Do I dream, or doft thou ? Canft thou call 
 my body and my flefh otherwife than myfelf? I know not the meaning of this: it feems to 
 me nothing but mockery .” 8 
 
 Grace replied, “ It is not fo : for from my mouth proceeds neither mockery nor lying . 9 But 
 tell me, by the faith, which thou oweft unto God, if thou wert in any place, where thou fhouldeft 
 have much comfort, dainties to eat, a foft bed, fine garments, joy, and repofe by day and by 
 night, wouldeft thou defire to take up thine abode there ? ” 
 
 “ Certainly,” he anfwered, “ I fhould.” 
 
 5 Dearly beloved, I befeech you as fir angers and pilgrims, abflain from flejhly lufis, which war againfi the foul. 
 i Peter ii. li. 
 
 This I fay then, Walk in the Spirit, and ye Jhall not fulfil the lufi of the flefh ; for the flefh lufleth againfi the 
 Spirit, and the Spirit againfi the flefh : and thefe are contrary the one to the other : fo that ye cannot do the things, 
 that ye would. But if ye be led of the Spirit, ye are not under the law. Now the works of the flefh are manifeft, 
 which are thefe : adultery, fornication, uncleannefs, lafcivioufnefs , idolatry, witchcraft, hatred, variance, emula- 
 tions, wrath,flrife,feditions, herefies, envyings, murders, drunkennefs, revellings, and fuch like ; of the which I tell 
 you before, as I have alfo told you in time paft, that they, which do fuch things, fhall not inherit the kingdom of God. 
 Gal. v. 16 — 19. 
 
 I find then a law, that when I would do good, evil is prefent with me, for I delight in the law of God after the 
 inward man : but I fee another law in my members, warring againfi the law of my mind, and bringing me into 
 captivity to the law of fin, which is in my members. Rom. vii. 21 — 23. 
 
 6 Therefore I fay unto you. Take no thought for your life what ye fhall eat, or what ye fhall drink, nor yet for 
 your body, what ye fhall put on. Is not the life more than meat, and the body than raiment ? Matt. vi. 25. 
 
 And the Lord God formed man of the dufl of the ground, and breathed into his nofirils the breath of life and 
 man became a living foul. Gen. ii. 7. 
 
 But I keep under my body, and bring it into fubje Elion. 1 Cor. ix. 27. 
 
 The body without the fpirit (breath) is dead. James ii. 26. 
 
 Madame quod I what may this be 
 Whether dreme I other ellys ye 
 For as fer as I kan efpye 
 I merveyll of your fantalye 
 Or by what weye ye wolde gon 
 
 Ys nat my body and I al on 
 I trowe yis and ellys wonder 
 Or how myhte we be alfonder 
 Ys he another than am I 
 I pray you tel me feythfully. 
 
 6 For though I be abfent in the flefh, yet am I with you in the fpirit, joying and beholding your order, and the 
 ftedfaflnefs of your faith in Chrifi. Col. ii. 5. 
 
 9 Thou art not delighted in our being lofi. Tobit iii. 22. (Tranf. from Vulg.) 
 
 They have chofen their own ways, and their foul delighteth in their abominations. Ifaiah lxvi. 3. 
 
The Pylgrymage of Man. 27 
 
 “ Is that indeed,” quoth fhe, “ the truth, that thou haft fpoken ? I underftand by thy language 
 that thou wouldeft leave thy pilgrimage , 10 and entirely fet it afide, to abide in complete reft.” 
 
 “ Lady,” he faid, “ I would not do fo, for in good time I would go on.” 
 
 “ O wretch ! O unhappy man ! ” 31 fhe exclaimed, “ take heed, and ever bear in mind that 
 while here in this mortal life, though a man run evermore, he can never haften too eagerly to 
 reach the heavenly City , 12 fuppofing that he has power to proceed without lingering from day to 
 day ; I afk thee then whether thou wouldeft ever proceed as long as thou couldeft abide in joy 
 and in comfort?” 
 
 “ Alas ! ” faid the Pilgrim, “ how foolifti I have been ! I know not what to anfwer : this 
 only do I know full well, that I fhould wifh to remain, and yet would fain go on.” 
 
 “Which doft thou defire?” faid fhe. “Thou haft a double will, one urging thee to go, 
 the other to ftay ; one for reft, the other for toil ; one being contrary to the other.” 
 
 “ Lady,” faid he, “ that, which thou fpeakeft of, I feel within myfelf.” 
 
 “ Then,” fhe anfwered, “ thou art not fingle, but double ; for two wills are not of one, but 
 of two, which is the experience of every one.” 
 
 “ I pray thee then,” faid the Pilgrim, “ to inform me clearly who I am ; fince I am not 
 fingle in my body, I defire to know who I am ; I {hall never be happy until I know this .” 13 
 “ But,” faid fhe, “ what haft thou learned ? I know thou art but little inftruâed ; it is far 
 better to know thyfelf 14 than to be either an Emperor or a King, to know all the fciences, or to 
 poffefs all the wealth of the world ; but fince thou art defirous to be informed, I will teach thee 
 briefly in fome things, which thy body excludes thee from knowing. Thou art of God the 
 image 15 and portraiture, for out of nothing did He create thee, and form thee after His own 
 likenefs, fafhioning thee of a nature too noble for defcription. He made thee beautiful and clear- 
 feeing, and of lighter wing than the fwift-flying bird , 16 immortal — not being fubjedft to death, or 
 change ; if thou confider well, were it not for fin, no other creature could for noblenefs be com- 
 pared with thy angelic nature. God is thy Father, thou His fon ; and think not that thou art the 
 offspring of Thomas de Guileville, for never had he fon or daughter of fuch noble condition or 
 lineage. Thy body, which is thine enemy, is alone derived from him, as nature ordained. It is 
 fit that the tree fhould produce fruit according to its kind, as a bramble cannot bear figs, neither 
 can the human body bring forth fruit, which is not corrupt, and fubjeâ: to decay. But thy nature is 
 
 10 Myflejh and my heart faileth. Pfalm lxxiii. 26. 
 
 11 To me Ihe fayde anoon ryht than 
 O wrecche O thou vnhappy man 
 Talc hed and be more ententyf 
 How here in thys mortal lyf 
 Thogh a man renne euermore 
 
 He may never haft hym to fore 
 To kome to [a] tymely to that place 
 I putte caas that he ha fpace 
 Forth to procédé day by day 
 At good leyfer vpon hys way. 
 
 15 As we have therefore opportunity, let us do good unto all men. Gal. vi. 10. 
 
 Now the Lord had faid unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's 
 houfe, unto a land, that I will fhow thee : and I will make of thee a great nation, and I will biefs thee. Gen. xii. 1,2. 
 
 13 Man, that is in honour, and underftandeth not, is like the beafts, that perifh. Pfalm xlix. 20. 
 
 14 Afk, and it fhall be given you. Matt. vii. 7. 
 
 ls God created man in His own image ; in the image of God created He him, male and female created He them. 
 Gen. i. 27. 
 
 16 And the Lord God took the man, and put him into the paradife of pleafure to drefs it and to keep it. Gen. ii. 
 1 5. (Tranf. from Vulg.) 
 
28 The Pylgrymage of Man. 
 
 different, not being derived from mortal man, but from the Creator . 17 God made but two 
 human bodies on earth, to whom He gave command to produce others like themfelves ; but the 
 creation of fouls He for certainty retains, not permitting any interference in this His foie work. 
 He made thee, and gave thee a body to inhabit for a time in order to make trial of thy conduit 
 therein, and whether thou wouldeft perform thy duty to Him . 18 Thou wilt have to battle con- 
 ftantly againft it, as it will againft thee, if thou do not furrender thyfelf to its yoke. By flattery 
 it will overcome and deceive thee, holding thee in bondage, if thou lean on that, which by 
 ftrength thou fhouldeft vanquifh. But never can it have power over thee but with thine own 
 confent. Thou art Samfon, it is Delilah : thou haft ftrength, it has none. By flattery alone can 
 it deliver thee to thine enemies. If thou fubmit, it will bind thee, cut thy hair, and tell all the 
 Secrets confided to it to the Philiftines . 19 This is the friendfhip, loyalty, and faith, which it has 
 for thee. Never yield without ftriking a blow, unlefs thou wilt be deceived, as was Samfon, 
 and be deemed a fool.” 
 
 “ Lady,” faid he, “ I marvel much. I feem to myfelf to be dreaming or fleeping. You call 
 me a fpirit, that is placed here in my body, and fay that I have clear fight, when I do not fo 
 much as fee anything ; and of my body, which fees well, you fay that it is blind, and many other 
 wonderful things, which aftound me . 20 I pray you, therefore, to inftrudl: me more clearly in 
 this matter.” 
 
 Whereupon Grace recommenced: “ Liften then:” faid fhe, “when the noonday fun is 
 hidden by a cloud, I afk thee, by the love thou beareft me, to tell me whence comes the 
 daylight ?” 
 
 “ It comes,” replied he, “ as I think, from the fun behind the cloudy curtain, through which 
 his rays penetrate, and are conveyed downwards .” 21 
 
 “ How,” faid Grace , “ can his brightnefs be perceived, by reafon of the cloud?” 
 
 “ In the fame manner,” he anfwered, “ as we fee him through a glafs, or as we perceive fire 
 in a lantern.” 
 
 “ So it is,” faid fhe, “ and, if thou haft underftood my words, by the fun is intended the foul 
 within thy mortal body, which is the cloud or dark lantern, through which the brightnefs within 
 is perceived ; for the foul, which is within the body, diffufes its light outwardly. Foolifti people 
 imagine that the light, filed around by the foul, proceeds from this poor cloud of flefh, by which the 
 foul is fo much obfcured, and that, if this cloud did not exift, the foul would be enabled to fee clearly. 
 
 17 Thine hands have made me. Job x. 8. 
 
 1 have faid. Ye are gods ; and all of you are children of the mojl High. Pfalm lxxxii. 6. 
 
 And the rib, which the Lord God had taken from man, made He a woman, and brought her unto the man. 
 Gen. ii. 22. 
 
 18 If ye live after the flefh, ye fkall die : but if ye through the Spirit do mortify the deeds of the body, ye fhall live. 
 Rom. viii. 13. 
 
 19 Samfon loved a woman in the valley of Sorek, whofe name was Delilah. . . . And when Delilah faw 
 
 that he had told her all his heart, fhe fent and called for the lords of the Philiftines, faying. Come up this once, for he 
 hath fhewed me all his heart. Then the lords of the Philiftines came up unto her, and brought money in their hand. 
 . . . And fhe caufed him to fhave off the feven locks of his head ; and fhe began to afflitt him, and his ftrength 
 
 went from him. Judges xvi. 4. 18, 19. 
 
 20 The natural man receiveth not the things of the Spirit of God. 1 Cor. ii. 14. 
 
 21 The fun alfo arifeth, and the fun goeth down, and hafteth to his place, where he arofe. Ecclef. i. 5. 
 
2 9 
 
 The Pylgrymage of Man. 
 
 The bodily eyes are not eyes, but as glafles to convey the foul’s light without . 22 But think not 
 by this that the foul is wanting in any way. For without bodily windows the fpirit fees clearly 
 both into the paft and the future, and oftentimes it would be better, if the body had no eyes. Tobit 
 was once blind 23 in regard to his body, but not fo in regard to his foul, for he inftrucfted his fon 
 how he fhould demean himfelf, and in what way he fhould walk, which he never could have 
 done, if his foul had been blind. The foul fees and comprehends well what is faid to it : this I 
 will make thee underftand clearly, for thou feeft and not thy body, which is blind inwardly and 
 outwardly, and could never fee anything at all if it were not for this great light. And what I 
 tell thee of fight is alfo true of hearing and of all the fenfes, which are only inftruments, by 
 which the body receives from the foul all it has, for it neither hears nor fees except through the 
 medium of thefe. Moreover I tell thee that, if thou didft not carry and fuftain thy body, it would 
 be as a heap of hay and could never move.” 
 
 “ Lady,” faid the Pilgrim, “ I pray thee how is it that the foul, which is within, carries the 
 body, which is without. It feems to me rather that what is contained within is carried by the 
 outward covering and fupport; the inner by the outer.” 
 
 Grace replied, “ Hearken yet a little : thy clothing and thy drefs cover thee ; but it would 
 be very foolifh in thee to fay that they carry thee, or control thee in any way.” 
 u Is it fo, Lady ? ” faid he. 
 
 “ Yes, truly,” Ihe an fwe red ; “ but with this difference ; that the foul both carries and is 
 carried. It often animates the body in fortifying it, and rendering unto it its own virtue, and if 
 thou haft ever feen a fhip guided through a lake or the fea, thou mayeft take example therefrom. 
 The pilot, who is within, guides it, and is carried by it ; he conduces it, for, if he did not do fo, 
 the fhip would not conduct him. And thus is thy foul the pilot of thy body ; it carries it, and 
 is carried itfelf. The body carries it according to its ability and with its confent ; and thus thou 
 fhouldeft take fuch pains to direcft the body that, in conducting it to a fure haven, it will bring 
 thee there at its death.” 
 
 “ Lady,” faid he, u thy difcourfe will be of great profit to me, if thou wilt take from me my 
 body and Ihow me this contradictory and blind one, which has fo often gone wrong and yet will 
 not be under fubjection, in order that I may experience what thou haft faid : not that I doubt in 
 any way, but becaufe I do not clearly underftand what thou fayeft .” 24 
 
 “ I believe that thou underftandeft me but little,” fhe replied. “ I know well the reafon : 
 it is becaufe thy body proves a heavy and great obftacle. And fince thou haft required it , 25 I 
 will take it from thee, till thou haft been able to judge of its demeanour ; but then thou muft 
 refort to it again, until death comes, which fhall defpoil thee of it.” 
 
 22 Let your light fo Jhine before men, that they may fee your good works, and glorify your Father, which is in 
 heaven. Matt. v. 16. 
 
 23 Tobias was made blind. Now this trial the Lord therefore permitted to happen to him, that an example might 
 be given to pojlerity of his patience, as alfo of holy Job. For whereas he had always feared God from his infancy, 
 and kept His commandments, he repined not againjl God becaufe the evil of blindnefs had befallen him, but continued 
 immoveable in the fear of God, giving thanks to God all the days of his life. Tobit ii. n — 14. (Tranf. from Vulg.) 
 
 24 Who is blind but my fervant? Ifaiah xlii. 19. 
 
 Have ye your heart yet hardened? Having eyes, fee ye not ? Mark viii. 17, 18. 
 
 25 I will bring the blind by a way, that they knew not ; I will lead them in paths, that they have not known. 
 Ifaiah xlii. 1 6. 
 
30 The Pylgrymage of Man. 
 
 Then Grace took his body from him. He felt light as a bird flying in the air; nothing 
 feemed hidden from his fight ; his vifion was fo clear that he faw far and near ; he rejoiced 
 greatly, and was difpleafed only at its being neceflary for him to inhabit the body again, as he 
 conlidered it the hindrance to his fight. He found what Grace had faid unto him was true. He 
 went round about it in order to fee whether it flept ; touched its pulfe, but he difcovered neither 
 in nerve nor in vein either pulfe or breath ; there remained but a trunk, and he defpifed it and 
 its governance. 
 
 « See there thine enemy,” faid Grace , “ and recognife him, who would not fuffer thee to 
 bear armour. 1 have faid enough to thee about it, thou muft enter it again ; burden thyfelf with 
 it, and carry it during thy pilgrimage.” 26 
 
 “ Lady,” faid he, “ my devout intention is to arm myfelf, and to prove whether I can pro- 
 ceed, for I am well advifed now that I can bear the weight.” 
 
 Grace anfwered, “ Thou fayeft well that thou canft bear the weight now : but thou muft 
 retake thy body and let it bear its part, and then thou canft arm thyfelf.” 
 
 When Ihe had faid this, he found himfelf clothed again with his body, and the vigour and the 
 joy, which he had experienced, were all gone ; the love of his body returned, and, though he knew 
 he ought to proceed, he felt that he would do its pleafure ; but then he perceived that he fhould 
 be deceived again; he began to cry, to lament, and to fay, “ Alas ! what ftiall I do ? to which 
 ftiall I confent ? ” 
 
 Then faid Grace , “ Wherefore weepeft thou ? Weeping is for women — not for men.” 
 
 “ The reafon I weep,” faid he, “ is that at the prefent I have loft all the joy and all the good, 
 which I poflefled ; lately I foared too well, but now I find my contrary part opprefles and keeps 
 me down. I feel altogether vanquilhed by it. 27 I have no power to refill it, nor in any way 
 to difpleafe it ; my ftrength is but as one, who is buried alive — fo like an ape enchained to a 
 block, which, as foon as it mounts, has to defcend again. My body is a heavy clog, which keeps 
 me back when I would rife. It feems as if for me it was formerly faid, ‘ The body corrupt and 
 heavy grieves and opprefles the foul, keeping it in wretchednefs.’ Wherefore, it is not to be 
 wondered at, if I weep and diftrefs myfelf greatly.” 
 
 Grace faid, u Thou perceiveft then that I have not deceived thee.” 
 
 “ It is through thy mercy faid the Pilgrim, “ I perceive it is indeed fo ; but tell me yet a 
 little, why is my body ftronger than I, and wherefore cannot I be as ftrong as it ? ” 
 
 “ It is not ftronger,” replied Grace ; “ but thou canft not conquer it in the fame nature. 28 
 Not that I fay this that thou Ihouldeft become cowardly ; if indeed thou underftand chefs, thou 
 canft checkmate it by caufing it to eat, drink, and repofe but little ; and by giving it much work 
 and difcipline, and by watchings and prayers thou wilt become conqueror.” 29 
 
 26 Never truft thy enemy. Eccluf. xii. 2. 
 
 27 This I fay therefore and tejlify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity 
 
 of their mind, having the underjlanding darkened, being alienated from the life of God through the ignorance, that is 
 in them, becaufe of the blindnefs of their hearts. . . . And be renewed in the fpirit of your mind $ and that ye 
 
 put on the new man, which after God is created in rigkteoufnefs and true holinefs. Eph. iv. 17, 18. 23, 24. 
 
 28 He went forth conquering and to conquer. Rev. vi. 2. 
 
 Whatfoever is born of God over cometh the world: and this is the viâlory, that over cometh the world, even our 
 faith. 1 John v. 4. 
 
 29 Watch and pray that ye enter not into temptation. Matt. xxvi. 41 . 
 
 Bring forth therefore fruits worthy of repentance. Luke iii. 8. 
 
The Pylgrymage of Man. 31 
 
 She then led him on and fliowed him an ant, which would fain reach the top of a fandhill, 
 but could not fucceed, for when it had crawled up a little way, the fand rolled over its head and 
 eyes, caufing it to fall back ; but the ant was not dilheartened, it ftrove many times, and at laft 
 fucceeded in reaching the top and refting there. 
 
 “ Now mayeft thou fee,” faid Grace , “ the ftrength, which thy heart and foul ought to poffefs, 
 after the pattern of the ant , 30 for if every time, that it was overthrown, it had not remained 
 valiant, it might have defpaired of ever reaching the top. Thy body is a fandhill, which in truth 
 will not fail to caufe thee to fall back, when thou attempteft to rife, by blinding entirely the eyes 
 of thine underftanding. Know that thou wilt find temptations continually overwhelming thee, 
 fo that if thou do not remain firm, and refill: fpeedily, the peril is that thou wilt not be able to 
 mount, when thou defireft. ‘ Go to the ant, thou idle one,’ faid the wife man, ‘ and learn wifdom 
 of her, in order that thou mayeft not be kept down.’ Solomon had feen the fandhill, and the 
 ant, which climbed up it, when he wrote thefe words ; be careful, then, that thou be not idle 
 nor daunted by thine enemy the body , 31 nor vanquilhed by the temptations of fand. Thou muft 
 pierce through them to be able to rife and to repofe above as a warrior. Thou canft arm thyfelf 
 whenever thou defireft ; but I warn thee never to truft thy body, for thou wilt often find it idle, 
 negligent, and lleepy ; it will do all leifurely to caufe thee obftacles ; it will feize every oppor- 
 tunity of flattering thee, and, when thou art not on thy guard, it will deceive thee. Therefore, 
 wage war ftrongly againft it, and proceed on thy way : I have inftrudled and guided thee 
 fufficiently.” 
 
 “ Lady,” he faid, “ if thou leave me, thou knoweft I lhall be loft.” 
 
 “ I know it well,” ftie replied ; “ but attend to what I fay: there are fome, who truft too 
 much in their friends , 32 and often is it the worfe for them, for they think they lhall be defended 
 and freed by them from any fin they have committed ; and in order that thou mayeft not depend 
 too much upon me fo that thou mayeft do ill, confiding in my fupport, I will not appear to thee 
 except at my pleafure ; but I lhall know thy ways, and when I am abfent from thy fight, think 
 not that I lhall be near thee, if thou take a wrong path. Therefore go wifely, and attend to 
 good advice, for now do I depart from thy fight.” 
 
 The Pilgrim beheld her no more, which caufed him great forrow of heart ; but he en- 
 
 30 Let him , that thinketh he ftandeth , take heed left he fall, i Cor. x. 12. 
 
 Being jujlified by faith, we have peace with God through our Lord Jefus Chrijl : by whom alfo we have accefs 
 by faith into this grace wherein we Jland. Rom. v. 1, 2. 
 
 Go to the ant, thou Jluggard ; confder her ways and be wife. Prov. vi. 6. 
 
 31 There is therefore now no condemnation to them, which are in Chrijl Jefus, who walk not after the flefh, but 
 
 after the Spirit : For to be carnally minded is death -, but to be fpiritually minded is life and peace. 
 
 Becaufe the carnal mind is enmity againjl God. Rom. viii. 1. 6, 7. 
 
 Thus faith the Lord, Curfed be the man, that trujleth in ?nan, and maketh flejh his arm, and whofe heart 
 departeth from the Lord. Jeremiah xvii. 5. 
 
 Truft ye not in lying words, faying. The temple of the Lord, The temple of the Lord, The temple of the Lord are 
 thefe. Jeremiah vii. 4. 
 
 Thofe, who think to excufe themfelves in unchriftian practices with the Chriftian name, and lin the more boldly 
 and fecurely becaufe there is a fin-offering provided, do in effect make God’s houfe of prayer a den of thieves, as 
 the priefts in Chrift’s tirne, (Matt. xxi. 13.) 
 
 32 My friends and my neighbours have drawn near, and food againjl me. Pfalm xxxviii. 11. (Tranf. from 
 Vulg.J 
 
32 The Pylgrymage of Man. 
 
 deavoured to purfue the journey, which he had undertaken. He told Memory to follow him and 
 to carry all his armour, never forgetting any part of it. She obeyed his injunctions, and there 
 was certainly great need of it ; for he met with fo many difficulties that, if he had not been pro- 
 vided with armour, he would have been killed ; not that he always put it on at his need, for very 
 often, through negled of doing fo, he received many wounds from arrows, which he would not 
 have fuffered, had he been well armed. 
 
 CHAPTER VI. 
 
 The Pilgrim meets with Youth, Induftry, and Idlenefs. He is affailed by Gluttony and 
 Luxury, and enfnared by Sloth. 
 
 A S the Pilgrim proceeded onwards and was in doubt which way to take, by which he might 
 reach the City with certainty , 1 he met a young perfon of moll Arrange appearance. She 
 had feathers on her feet, and played foolifhly with a ball. He inquired her name. She faid, “ I 
 will inform you well ; if you have a wife regard for me, you will find no folly in me. I deliver 
 every one from peril, and caufe him to have only joy : I am named Youth. I am unmindful of 
 danger; I jump, I fly, I fing, I run, I dance. If you would have apples from my neighbours’ 
 gardens, I climb with light feet , 2 for they are not ufeleflly covered with feathers : they carry me 
 where I lift. Afael 3 poftefted fuch, but dearly did he pay for them, as too much fwiftnefs often 
 leads into great danger. One wife man with heavy feet is more to be efteemed than four fools 
 with fwift feet . 4 I play at ninepins, at billiards, and at merills. I liften to fongs and mufical 
 inftruments, and find recreation in playing with my ball both night and day. I only care to 
 amufe myfelf and to procure myfelf eafe.” 
 
 The Pilgrim faid he earneftly wifhed Ihe would accompany him to the City, whither he was 
 going. 
 
 “ Where is that ? ” Ihe inquired. 
 
 “To the holy City of Jerufalem, to which I have been excited to journey.” 
 
 “ I will go with you in a Ihort time,” faid Ihe, “ and will guide you thither.” 
 
 “ Do you know the way ? ” he afked. 
 
 “ Certainly,” Ihe anfwered, “ we Ihall find ourfelves there foon enough.” 
 
 Whilft they were talking, the Pilgrim perceived a path, which branched into oppofite 
 dire&ions : to the right was feated Induftry , and to the left Idlenefs ; 5 the Pilgrim inquired the 
 way to the heavenly City of Jerufalem beyond the fea of this world. Induftry replied that the 
 oppofite path conduced pilgrims into great peril, but that the one, wherein he was, was always 
 
 1 Here Hue have no continuing city, but vue feek one to come. Heb. xiii. 14. 
 
 The fool vualketk in darknefs. Ecclef. ii. 14. 
 
 5 Their feet run to evil. Ifaiah lix. 7. 
 
 3 Afael vu as a mojl fwift runner. 2 Sam. ii. 18. (Tranf. from Vulg.) 
 
 * I have refrained my feet from every evil vuay. Pfalm cxix. 101. 
 
 I have vuritten unto you, young men, becaufe ye are flrong, and the vuord of God abidetk in you, and ye have 
 overcome the vuicked one. Love not the voorld, neither the things, that are in the vjorld. 1 John ii, 14. t r 
 * See Appendix. 
 
; 
 
The Pylgrymage of Man . 33 
 
 difcovered to be fafe to thofe who continued in it ; but that many turned out of their way 
 through the hedge, which led them back into the other path. 6 7 
 
 The Pilgrim inquired why he carried on the humble employment of matmaker, and why he 
 undid the work, which he had done well, which feemed to him a foolilh occupation. 
 
 Indujiry replied that he ought not to be blamed for carrying on an humble trade, for it was not 
 everyone, that could make golden crowns, and that an humble trade was often more needed than 
 a higher one, as one was fuftained by the other ; that no work was to be defpifed, provided it were 
 purfued with diligence ; and if he made and unmade mats to prevent his being idle, he did not 
 deferve rebuke for fo doing ; for if he had anything elfe to do, he would employ himfelf 
 differently. 7 He afked the Pilgrim in return why it was that bright and furbilhed fteel loft its 
 beauty and became rufty. 
 
 The Pilgrim anfwered that he felt abalhed by what he had faid before, and he would not 
 argue further. 
 
 “ As fteel is in peril of becoming rufty,” continued Indujiry , “ if nothing be done to it, fo the 
 man, who is idle, is in peril of becoming cankered by the ruft of fin and vice; 8 but, when he 
 exerts himfelf to labour, it is to him as a good furbilher or filer.” 
 
 The Pilgrim expreffed furprife at his anfwer, faying he had looked upon him as a filly old 
 man. 
 
 To this Indujiry replied, that it was generally the cafe that he, who did not wear fine clothing, 
 was held in little eftimation, and that a fool, well dreffed, was more prized than a poor man 
 with much learning : 9 wherefore he was not aftonifhed at his having defpifed him, as he was 
 badly dreffed ; “neverthelefs,” he added, “ I am he, who give bread to all, and without me Adam 
 would have died of hunger, and the ark of Noah would never have been built ; I caufe time to 
 pafs quickly and without wearinefs ; every one is born for me fince the fin of Adam. I am 
 Labour 10 and Occupation , call me as thou wilt; by me pafs many, who go to the City beyond the 
 fea. Thou canft do as thou pleafeft ; I have told thee all I know of either way.” 
 
 The Pilgrim then inquired of the young perfon, who was feated on the other fide, which were 
 confidered the beft paths for pilgrims to take. 
 
 6 In the way of righteoufnefs is life ; and in the pathway thereof there is no death. Prov. xii. 28. 
 
 A foolifh woman is clamorous : fhe is fimple , and knoweth nothing. For fhe fitteth at the door of her houfe , on a 
 feat in the high places of the city , to call paffengers who go right on their ways. Prov. ix. 1 3 — 1 5. 
 
 Who leave the paths of uprightnefs to walk in the ways of darknefs. Prov. ii. 13. 
 
 He that walketh uprightly walketh purely ; but he that perverteth his ways Jhall be known. Prov. x. 9. 
 
 7 Better is the poor that walketh in his integrity , than he that is perverfe in his lips, and is a fool. Prov. 
 xix. 1 . 
 
 See my abjeSlion and my labour. Pfalm xxv. 18. (Tranf. from Vulg.) 
 
 8 And labour, working with our own hands. 1 Cor. iv. 12. 
 
 Your gold and fiver is cankered-, and the ruft of them fhall be a witnefs againft you, and ftiall eat your fleft as it 
 were fire. James v. 3. 
 
 All the labour of man is for his mouth : but his foul fhall not be filled. Ecclef. vi. 7. 
 
 9 They which are gorgeoufiy apparelled, and live delicately, are in kings' courts. Luke vii. 25. 
 
 Thou fhalt eat the labour of thine hands: happy fhalt thou be, and it fhall be well with thee. Pfalm 
 cxxviii. 2. 
 
 10 Great labour is created for all men, and a heavy yoke is upon the children of Adam, from the day of their coming 
 out of their mother's womb, until the day of their burial into the mother of all. Eccluf. xl. 1. (Tranf. from Vulg.) 
 
 F 
 
34 The Pylgrymage of Man. 
 
 She replied, “ This is the royal road 11 for people on foot, and for horfemen,and pilgrims pafs 
 here ofteneft ; you will fee it is the moft beaten track ; by it I lead people into the wood to 
 gather flowers and nuts. In places of paftime and fin I caufe them to hear fongs, ballads, and 
 fweet founds of harps and fymphonies and other melodies ; to fee dancers, juggling, games of 
 chefs, of balls, of merills, of cards , 12 of tricks, and a thoufand other amufements.” 
 
 The Pilgrim inquired her name and condition. She replied that fhe was Idlenefs , the daughter 
 of Lazinefs , that fhe was indolent, tender, and alluring : fhe faid that fhe loved better to play with 
 her gloves than any other occupation ; that fhe was the friend of his body either fleeping or 
 waking, faving it from trouble, and feeing that it was well cared for. She warned him to beware 
 which way he took ; that the one oppofite was long and narrow, and that hers was wide, which 
 was manifeft to every one . 13 
 
 The Pilgrim inquired who had placed the hedge between the paths ; for if that were not 
 there, it would all appear as one and the fame road. 
 
 Idlenefs anfwered that it was placed there by a great perfecutor of pilgrims, named Repentance , 
 who held all thofe, who went her way, in great hatred, and that, when they wifhed to turn into 
 the other, they could not without being pierced with thorns and otherwife wounded ; that 
 Repentance came there to make brooms, rods, and hammers ; for that fhe was fevere beyond 
 meafure, and therefore was but little loved or praifed. 
 
 The Pilgrim called to his remembrance the lady with the brooms and rods, anfwering exactly 
 to this defcription, and he confidered it better to turn into the matmaker’s road at once before 
 having to repafs the hedge, which was fo grievous and prickly ; therefore, without longer abiding, 
 he wifhed to enter that road ; but Youth advanced and told him that the frequented road 14 was 
 much better than the deferted one ; by the one he would gain everything, by the other he would 
 lofe. His bodily wifh was to go, but he prayed that God would direft him, and was thus 
 
 11 Whofo caufeth the righteous to go afiray in an evil way, he J hall fall himfelf into his own pit : but the upright 
 J ball have good things in poffejfion. Prov. xxviii. 10. 
 
 Enter not into the path of the wicked, and go not in the way of evil men : avoid it, pafs not by it, turn from it, 
 and pafs away. Prov. iv. 14, 15. 
 
 12 u -pjjg boyifh game called merills, or five-pennie morris ; played here moft commonly with ftones, but in 
 France with pawnes or men made of purpofe, and termed ‘ merelles.’ This early mention of cards fixty years 
 before the date of their introduftion into France is fuppofed to be an interpolation of Pierre Virgin, in retouching 
 the Poem of De Guileville, this game not having been named in two MSS. of the 14th century, and in three of 
 the 1 5th : but in the learned work of J. G. Immanuel Breitkipt, on Playing Cards, we find that they are mentioned 
 in the Stadtbuch of Augfburg, in 1275; where it is faid that the emperor ‘Rudolph I. amufed himfelf with 
 Playing Cards, and other games.’ They are alfo mentioned in other works as ufed in Germany in 1286, and in 
 various periods between that and 1384. Inaboféhe mentions their ufe in Italy as early as 1299, from a MS. of 
 Pippozzo di Gaudio. The invention therefore cannot be afcribed to the French in 1390, as Mezérai afferts, 
 although cards were ufed in France about that year to divert Charles VI. who had fallen into a ftate of melan- 
 choly.” 
 
 13 All the ways of a man are clean in his own eyes ; but the Lord weigheth the fpirits. Prov. xvi. 2. 
 
 u We have erred from the way of truth, and the light of jujlice hath not fhined unto us, and the fun of under- 
 Jlanding hath not rifen upon us. We wearied ourfelves in the way of iniquity and de fruition, and have walked 
 through hard ways, but the way of the Lord we have not known. Wifdom v. 6, 7. (Tranf. from Vulg.) 
 
 Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, 
 when thou Jhalt fay, I have no pleafure in them. Ecclef. xii. 1. 
 
 Flee youthful lufls : but follow righteoufnefs, faith, charity, peace, with them, that call on the Lord out of a pure 
 heart. 2 Tim. ii. 22. 
 
The Pylgrymage of Man. 35 
 
 enabled to choofe the fixait path. He had not followed it long before he came to three arches 
 acrofs it, and in the middle one flood a lady of good and virtuous appearance, who as foon as fhe 
 faw him, called to him and faid : “ If thou wifheft to continue the ftrait path , 15 do not turn 
 on either fide, but pafs by me.” The Pilgrim found that he could not go quickly, becaufe the 
 way was not beaten, and was rough and uneven. 
 
 cc Lady,” faid he, “ I do not know how I fhall be able to proceed ftraightonwardly : it requires 
 fo much ftrength.” 
 
 “ It fuffices,” fhe anfwered, il if thou ftiun evil paths, and endeavour to do thy duty to the 
 beft of thy power . 16 It is not needful for a good archer always to hit the mark, and he is not to 
 be blamed, who cannot fucceed in doing all he wifhes, if he but ufe his beft endeavour. I am 
 Moral Virtue. I ftand in the middle of the ftrait path as a mark to thofe, who ftrive to approach 
 as nearly to me as poffible, to preferve them from going through the arches on either fide ; as 
 there are extremes of virtue, which degenerate into cowardice and rafh enterprife ; thefe I look 
 upon as vices.” 
 
 “ Lady,” faid the Pilgrim, “ I thought I had entered into fuch a good way that I had no 
 more danger of ftraying ; but now I have difcovered two evil paths inftead of one. I do not 
 know what this fignifies.” 
 
 “ Do not wonder faid fhe, “ for there is no road fo ftraight, tending to a good end, which 
 does not branch very often by many different paths, which lead affray. To pray unto God is right, 
 when the prayer is devoutly offered ; but thofe, who pray with the mouth, the heart taking no 
 part in it, or pray that they may be feen of men, or for riches, honours, worldly glory, or other 
 tranfitory good — thofe alfo, who pray whilft they commit deadly fin, or intend foon to ftain 
 themfelves with it, and who pray doubtfully without any devotion, utter prayers, that are nothing 
 worth : they are falfe ways ; there is only one, which leads aright ; 17 therefore, if thou wouldeft keep 
 ftedfaftly in that, thou muff: often inquire the direcft path, if thou wilt believe my inftrudtion.” 
 
 The Pilgrim is tempted through the hedge by Youth , and is then aflailed by Gluttony 18 and 
 
 15 Run ye to and fro through the ftreets of Jerufalem, and fee now, and know, and feek in the broad places 
 thereof, if ye can find a man, if there be any that executeth judgment, that feeketh the truth ; and I will pardon it. 
 
 Jer. v. 1. 
 
 16 Forfake the foolijh, and live-, and go in the way of underfianding. Prov. ix. 6. 
 
 17 They all begged of God with all their heart that He would vifit His people Ifrael. Judith iv. 16. (Tranf. 
 from Vulg.) 
 
 Ye hypocrites, well did Efaias prophefy of you, faying. This people draweth nigh unto Me with their mouth, and 
 honour eth Me with their lips ; but their heart is far from Me. But in vain they do worjhip Me, teaching for doc- 
 trines the commandments of men. Matt. xv. 7 — 9. 
 
 Men ought always to pray, and not to faint. Luke xviii. 1. 
 
 Fray without ceafing. 1 Theff. v. 17. 
 
 16 Many a time have they afflidled me from my youth : yet they have not prevailed againjl me. Pfalm cxxix. 2. 
 They have defrayed my ways, they have lain in wait againfl me, and they have prevailed, and there was none 
 to help. Job xxx. 13. (Tranf. from Vulg.) 
 
 Whofe end is deflruïïion, whofe god is their belly, and whofe glory is in their Jhame, who mind earthly things. 
 Philip, iii. 19. 
 
 By furfeiting many have perifhed: but he, that is temperate, fhall prolong life. Eccluf. xxxvii. 34. 
 
 The mouth of a righteous man is a well of life : but violence cover eth the mouth of the wicked. Prov. x. 1 1 . 
 They alfo have erred through wine, and through firong drink are out of the way. Ifaiah xxviii. 7. 
 
 Wine is a mocker, firong drink is raging. Prov. xx. 1. 
 
 Be not drunk with wine, wherein is excefs. Eph. v. 18. 
 
36 The Pylgrymage of Man. 
 
 Luxury. After the great trouble he had experienced, he thought he would repafs the hedge and 
 recover the right road, as the one he was in was very perilous : 19 he approached the hedge to 
 examine whether there were any gap, by which he might pafs through, and to difcover where it 
 was the leaft prickly; for he cared for his body more than he ought to do. He prayed to God 
 of his pity to guard him, as he felt he was in dangerous paths ; 20 and that as the bird, which 
 warily turns its neck here and there, is often taken in a fnare, which is in its path, or is caught, 
 or killed by fome other means, in like manner foolifh is he, who does not what is right, when he 
 can, as he does it not by merely wifhing it. 
 
 Thus it happened that he prefently felt himfelf entangled by the feet and was drawn forcibly 
 from behind ; wherefore he turned and faw a hideous old woman, who carried an axe under her 
 arm , 21 which fhe held as if fhe were a butcher prepared to daughter beafts ; fhe had cords fattened 
 to her neck in the manner of an otter or wolfhunter, and fhe caught hold of him by one fhe 
 had laid as a fnare, in which his feet were entangled and held firmly. 
 
 The Pilgrim exclaimed, “ Who are you, wretch ? why do you follow me fo clofely ? you 
 have come Healthily upon me without my having defired it. Flee from hence, and take away 
 your nets ; 22 I am neither a hawk, nor a faulcon, to be bound in this manner.” 
 
 To this fhe replied, “ You think to efcape me, but I will hold you fait. You have abufed 
 me without caufe. I have inhabited many beautiful places in fummer and winter ; I have lived 
 with emperors, kings, dukes, abbots, prelates, and priefts, who have never blamed me ; 23 and 
 I will revenge myfelf, believe me, if you are not ftronger than I.” 
 
 The Pilgrim then afked her who fhe was, her name, and whom fhe ferved. 
 
 “ I ferve,” faid fhe, “ a fierce matter, who is hell’s chief executioner, and I draw to him 
 with cords, as fwine, all the pilgrims, whom I can arreft and enfnare by the feet . 24 I formerly 
 took many to him, and will yet take a great many more ; and you will be the firft, if you do 
 not free yourfelf from my fnares. I caufe many grown-up men to become children again; 
 I cradle them, and, in clofing their eyelids, fo that they may not fee the light, take care that they 
 fleep . 23 I make the pilot fleep in the veflel when he has loft the rudder ; I fill him with 
 negligence, caufing him to leave it in peril . 26 I am fhe, who, without fowing, caufes thirties, 
 thorns, and weeds to fpring up in gardens. I have often put off that, which was ready to be 
 
 19 Examine me , O Lord, and -prove me ; try my reins and my heart. Pfalm xxvi. 2. 
 
 He, that is of a proud heart, Jiirreth up jirife. Prov. xxviii. 25. 
 
 Put away from thee a froward mouth. Prov. iv. 24. 
 
 20 Cajlye up, caft ye up, prepare the way, take up the Jlumbling-block out of the way of my people. Ifaiah lvii. 14. 
 Teach me Thy way, O Lord, and lead me in a plain path, becaufe of mine enemies. Deliver me not over unto 
 
 the vjill of mine enemies. Pfalm xxvii. 11, 12. 
 
 21 The defire of the Jlothful killeth him. Prov. xxi. 25. 
 
 22 They have digged a pit to take me, and hid fnares for my feet. Jer. xviii. 22. 
 
 The cords of the wicked have encompaffed me, but 1 have not forgotten Thy Lavs Sinners have laid a 
 
 fnare for me. Pfalm cxix. 61. no. (Tranf. from Vulg.) 
 
 Among my people are found wicked men, that lie in voait as fowlers, fetting fnares and traps to catch men. 
 Jer. v. 26. (Tranf. from Vulg.) 
 
 23 Slothfulnefs cajleth into a deep fleep ; and an idle foul /ball fuffer hunger. Prov. xix. 15. 
 
 24 Keep me from the fnares which they have laid for me, and the gins of the workers of iniquity. Pfalm cxli. 9. 
 
 25 As the door turneth upon his hinges, fo doth the flothful upon his bed. Prov. xxvi. 14. 
 
 26 Tea, thou fhalt be as he, that lieth down in the midfl of the fea, or as he, that lieth upon the top of a maft. 
 Prov. xxiii. 34. 
 
The Pylgrymage of Man. 37 
 
 done, and have never performed it. The fong of the crow, ‘ eras,' 1 eras ,’ 27 which I learnt 
 formerly, I have never forgotten, but repeat it in all my aâions, in order that everything may 
 be done too late. I am named Sloth, the gouty one, the one who has cramp, the limping one, 
 the maimed one, the befotted one, the frozen one ; and, if you wifh to call me otherwife, you 
 can name me Difcontent , for what I fee I weary of: as the ftone, that turns the mill, grinds all to 
 powder, fo whatever I touch crumbles into nothing, by becoming irkfome and diftafteful to me . 28 
 Nothing pleafes me, unlefs it be done according to my will and pleafure ; and becaufe I am thus 
 wearied, I carry this leaden axe, which is Wearinefs of Life, and with which I ftun and fell 
 people. Of old I ftruck Elijah under the juniper tree , 29 and if it had not been for the angel, 
 who revived him twice and faved him from me, he could not have efcaped from me by any 
 power of his own. It is the axe, by which I ftrike down monks, and truly I am called the 
 choke-weed, of religion. 
 
 “ The fnares and cords, by which you are faftened, are named Negligence , Remijfnefs, and 
 Cowardice-, they are connected with thofe around my neck . 30 I will fhow them all to you : one 
 is named Vain Hope , which caufes foolifh people to think they will have long life in this world, 
 and ample leifure to confefs and lament their fins ; one is Weak Fear , 31 one is named Shame of 
 grievous Sins, which makes people prefer dying to confefling them ; another is called Hypocrify, 
 for many think they will be reputed innocent, if they do but keep filence about the wickednefles 
 they have committed. Another is named Defpair , by which Judas hanged himfelf, when he had 
 betrayed the Lord Jefus, and by which the wicked are drawn and hanged by the hellifh tormenter, 
 the devil. By thefe cords I will bind your throat fo faft that you will die ; I will make a halter 
 with them, and drag you with me, as I have faid, to hell without delay .” 32 
 
 She then ftruck him with her axe, which was fo heavy and the blow fo great that the 
 Pilgrim could not fave himfelf from being knocked down by it ; fhe faftened the cords tightly round 
 his neck, and dragged him from the hedge, wounding him feverely : and had not a white dove 
 flown through the hedge, which freed him from all the cords, he would have been killed. It 
 was fent by Grace , for he perceived it was the one, which Ihe had carried in her bofom. When 
 he found himfelf refeued, and the dove had flown away, he got up and determined to return 
 towards the hedge, but he found himfelf flopped by deadly enemies ; as above a dark and long 
 valley he faw two more wretches approaching, which caufed him great terror of heart : one 
 
 27 Probably a play on the word eras, being Latin for to-morrow. 
 
 28 As a moth doth by a garment, and a worm by the wood,fo the fadnefs of a man confumeth the heart. Prov. 
 xxv. 20. (Tranf. from Vulg.) 
 
 The ungodly faid, reafoning with themfelves, but not aright. Our life is fhort and tedious. Wifdom ii. i. 
 
 Bleffed is he, whofe confcience hath not condemned him, and who is not fallen from his hope in the Lord. 
 Eccluf. xiv. 2, 
 
 29 Elijah arofe and went for his life . . . and fat down under a juniper tree : and he requefled for himfelf that 
 he might die. i Kings xix. 3, 4. 
 
 30 Keep me, O Lord, from the hands of the wicked-, preferve me from the violent man-, who have purpofed to 
 overthrow my goings. The proud have hid a fnare for me, and cords ; they have fpread a net by the wayfde 5 they 
 have fet gins for me. Pfalm cxl. 4, 5. 
 
 31 The hopes of a man, that is void of underjlanding, are vain and deceitful: and dreams lift up fools. ... He, 
 that feareth the Lord fhall tremble at nothing , and fhall not be afraid: for He is his hope : the foul of him, that 
 feareth the Lord is bleffed. Eccluf. xxxiv. 1. 16, 17. (Tranf. from Vulg.) 
 
 32 Her houfe is the way to hell, going down to the chambers of death. Prov. vii. 27. 
 
38 The Pylgrymage of Man. 
 
 carried the other on her neck ; they came ftraight to him. The one, who was carried, held a 
 thick flick and looked fierce as a lion ; on her forehead there was a horn, and a trumpet in her 
 hand. She had on a large mantle, and fpurs on her feet, fhowing fhe was miftrefs of the one 
 (he carried : (he made her go where fhe liked, and held a mirror, fo that fhe might fee her face 
 refle&ed in it. When he faw thefe hideous creatures, the Pilgrim prayed that God would have 
 mercy upon him. “ If they kill me,” he exclaimed, “ it would have been better had I been 
 born dead , 33 and I fhall be worfe off than if I had died in good warfare.” As he thus medi- 
 tated, the one, who played the horn, fcreamed out, “ Surrender yourfelf, villain ! or with one 
 blow you will be dead.” 
 
 “ Who are you,” faid he, “ to whom I am to furrender myfelf fo quickly ? I wilh to know 
 your name, to what intent you come, and the power you hold.” 
 
 “ Liften then,” faid fhe ; “ you muft know that I am fhe, who, of all the aged, am ftyled the 
 oldeft. I was in being before the world was made. My father was Lucifer , 34 I caufed him to 
 fall from Heaven and to be plunged into Hell ; I then came upon the earth, which was newly 
 created ; it did not pleafe me, for I perceived that man was intended to rife to Heaven, whence 
 my father had fallen. When I faw I could not remedy it, I confidered that I would without 
 delay endeavour to prevent him from rifing by placing ftumbling-blocks in his way. As I 
 thought, fo I acfled ; I came to him and inflated his thoughts by caufing him to believe that, if 
 he ate the fruit, that had been forbidden , 33 he, like his fovereign, God, would become full of all 
 knowledge ; in this manner he was fo deceived that he was chafed from Paradife, and eftranged 
 from it, and he loft all his high privileges. 
 
 “ After having committed fo much mifchief in my infancy, I thought I would do as much 
 evil as I could. I have done fo every day, and will do fo, for I caufe wars, making the rulers of 
 the earth to have diflenfions, and to defy and invade each other through defpite. I am the 
 leader of fieges and of moving forces ; banners are difplayed, and helmets with fine crefts are made 
 by me ; I make embroidered hoods with gold and filk interlaced, high-crowned hats, ftraight 
 coats, hanging fleeves ; a white drefs with red fleeves, in order to be the better difplayed ; veft- 
 ments very long or very fhort ; cloaks fmall and narrow, or fo large that they would make three ; 
 girdles, wherewith people bedeck themfelves . 36 Such things caufe every one to have his eye on 
 me, and to fay, c I am unequalled and Angular in my drefs, without companion or peer;’ all 
 hearts are troubled at fight of me, whether king, queen, duke, duchefs, marquis, countefs, or 
 princefs. Whatever I fay I will maintain, whether it be good or evil. I will never confefs 
 
 33 The foul , that committeth any thing through pride, whether he be born in the land, or a franger, ( becaufe he 
 hath been rebellious againfl the ~Lovjd),Jhall be cut off from among His people. Numbers xv. 30. (Tranf. from Vulg.) 
 
 34 And there was war in heaven: Michael and his angels fought againfl the dragon-, and the dragon fought 
 and his angels, and prevailed not ; neither was their place found any more in heaven. Rev. xii. 7, 8. 
 
 And I faw three unclean fpirits like frogs come out of the mouth of the dragon, and out of the mouth of the beaft, 
 and out of the mouth of the falfe prophet. For they are the fpirits of devils. Rev. xvi. 13, 14. 
 
 How art thou fallen from heaven, O Lucifer, Son of the morning! Ifaiah xiv. 12. 
 
 35 Now the ferpent was more fubtil than any beaft of the field, which the Lord God had made. And he faid unto 
 the woman, Yea, hath God faid. Ye fhall not eat of every tree of the garden ? Gen. iii. 1. 
 
 The beginning of the pride of man is to fall off from God. Becaufe his heart is departed from Him, that made 
 him, for pride is the beginning of all fin. Eccluf. x. 14, 15. (Tranf. from Vulg.) 
 
 36 Glory not in apparel at any time, and be not exalted in the day of thine honour. Eccluf. xi. 4. (Tranf. from 
 Vulg.) 
 
The Pylgrymage of Man. 39 
 
 anything to be wrong, which I have faid ; I will have no rebuker, 'matter, or teacher. I hate 
 inftrmttion or advice ; others’ fenfe I defpife ; I am of opinion that my own is beft, and that I 
 alone can fpeak and a£t well. I am difpleafed when others are honoured. If any praife me, I 
 pretend that I do not underftand them, or that it is mockery, and I do not poflefs fuch grace ; 
 but do not think that I fay it in order that they may repeat it back to me, but that they may prize 
 and praife me. 37 I fee the faults of others well, but never their good qualities. I was crowned 
 in days of old and acknowledged as a queen ; but Ifaiah, when he faw me, curfed my crown. 38 
 I am named Pride , the gaily-decked one, the fierce horned beaft, who, in order to ftrike people, 
 have a horn placed on my forehead, which is Haughtinefs and Cruelty . 3 9 I ftrike on every fide 
 more cruelly than a fierce bull. My fpurs are named Obedience and Rebellion . 40 Adam had on 
 the firft or he could never have put on the latter, which brought him to death, and which Eve 
 tempted him to wear. The laft-named fpur king Pharaoh formerly put on his heel. It was when 
 the Sovereign Ruler, by the might of His hand, would lead His people Ifrael out of his dominions ; 
 but becaufe Pharaoh would refift Him, who was fo much ftronger than he himfelf, his fpur was 
 therefore a great trouble and incumbrance, for, after he had long made ufe of it, he was finally 
 overpowered, fo that he {tumbled in the fea. He, who like him, thinks to efcape from his matter, 
 is made to fall at a fingle ftroke ; he puts fo much truft in this fpur that in the end he lofes 
 his life. 
 
 “ I will now tell you of the club I carry inftead of a ftaff. It is my fupport when aflailed by 
 enemies, and foon drives them away. By it I defend vices and fins. It is named Objlinacy . 41 
 It is that, which Saul leant upon, when Samuel rebuked him for the fpoil he had taken from 
 Amalek and kept for himfelf. I have a great defire to harden in pride the hearts of wicked men, 
 
 37 Let no man deceive you. with vain vjords : for becaufe of thefe things cometh the vjratk of God upon the chil- 
 dren of difobedience. Eph. v. 6. 
 
 Let another man praife thee, and not thine ovjn mouth ; a franger, and not thine own lips. Prov. xxvii. 2. 
 
 A lying tongue hateth thofe, that are afflitted by it ; and a flattering mouth worketh ruin. Prov. xxvi. 28. 
 
 Knoweft thou not this of old, fine e man was placed upon earth, that the triumphing of the wicked is Jhort, and the 
 joy of the hypocrite but for a moment ? Though his excellency mount up to the heavens, and his head reach unto the 
 clouds ; yet he Jhall perifh for ever. Job xx. 4 — 7. 
 
 38 “ Pride,” fays St. Gregory, “ is the queen of vices, when it hath taken full poffeflion of the heart.” 
 
 39 He, that is cruel, troubleth his own flejh. Prov. xi. 17. 
 
 He, that is of a proud heart, ftirreth up flrife. Prov. xxviii. 25. 
 
 <0 Lor as by one man's difobedience many were made finners, fo by the obedience of one Jhall many be made 
 righteous. Rom. v. 19. 
 
 When the woman faw that the tree was good for food, and that it was pleafant to the eyes, and a tree to be 
 defired to make one wife,Jhe took of the fruit thereof, and did eat, and gave alfo unto her hujband with her ; and he 
 did eat. Gen. iii. 6. 
 
 And Mofes fir etched forth his hand over the fea, and the fea returned to his ftrength when the morning appeared ; 
 and the Egyptians fled againft it ; and the Lord overthrew the Egyptians in the midft of the fea : and the waters 
 returned, and covered the chariots, and the horfemen, and all the hoft of Pharaoh, that came into the fea after them -, 
 there remained not fo much as one of them. Exodus xiv. 27, 28. 
 
 41 When Korah, Dathan, and Abiram rebelled againft God, the earth opened her mouth, and fwallowed them up, 
 and their houfes, and all the men, that appertained unto Korah, and all their goods. Numbers xvi. 31, 32. (Tranf. 
 from Vulg.) 
 
 And Samuel came to Saul ; and Saul faid unto him, Blejfed be thou of the Lord: I have performed the command- 
 ment of the Lord. And Samuel faid. What meaneth then this bleating of the Jheep in mine ears, and the lowing of 
 the oxen, which I hear? 1 Sam. xv. 13, 14. 
 
40 The Pylgrymage of Man. 
 
 and am hated by the good. I chafe the grace of God from every place. I prevent Pagans and 
 Jews from becoming Chriftians. I put hindrances in the way of thofe, whom I fee earneftly 
 endeavouring to return by the hedge o ï Repentance, by intercepting them, fo that many are made 
 to recoil and to go by another way. 
 
 “ Now alfo will I tell you of my cloak, which is a beautiful habit, in which, as you fee, I am 
 well decked and difguifed. It has been made a very long time to cover my defe£ts, and to cloak 
 my faults. As a painter makes a loathfome fepulchre feem beautiful, fo does this make me 
 appear to beholders fair and devout. But if I were unclothed, and my inner nature revealed, I 
 fhould be reckoned very vile. If you have ever feen a juggler play with boxes, and make folks 
 believe that fomething lies beneath, when oftentimes there is nothing , 42 you will be well able to 
 comprehend that, though my outward garb looks well, yet he, who fees within, will fay that under 
 the whole of it there is nothing. 
 
 “ A bird, which is called the Oftrich, conveys the lignification of my cloak and of myfelf. 
 She has feathers, and if fhe cannot rife far above the ground, yet any one unacquainted with her 
 habits would think that fhe could fly well. In like manner, how many judge from my attire 
 that I foar high into celeftial contemplation, while in truth I inhabit and delight in the earth ! 
 
 “ This cloak, which formerly by its right name was called Hypocrify , 43 is lined with the Ikin 
 of the fox, and on the outfide woven with the wool of white fheep. I often wear it in monaf- 
 teries, when prayer is made. I am not the only one, who wears it ; each wears it in turn. It 
 makes Sloth appear vigorous, and me humble. 
 
 <c My porterefs will tell you of what ufe fhe is, and alfo her name.” 
 
 “ Who are you ? You can be of no repute,” faid the Pilgrim ; “ you who carry fuch a cruel 
 wretch.” 
 
 “ I am the foolilh one,” fhe replied, t{ who caufe every one to plume himfelf on his own 
 grandeur, and I hail mighty nobles as the pofleflors of merits, of which they are devoid. Right 
 or wrong, I ferve all according to their feveral humours, never faying anything, that may be dif- 
 pleafing to them. I am alfo an adept in falfehood. I tell fools that they are wife, the cruel that 
 they are compaffionate, the carelefs that they are careful, and tyrants that they are merciful. I 
 am always welcomed in kings’ courts. No juggler makes more pleafant fportthan I do; but it 
 is all folly, and my deceptions lead to ruin, as the foftly murmuring waves of the calm fea beguile 
 men to a watery grave. My name is Flattery , the coufin of Freafon , the eldeft After of Falfe- 
 hood, and the nurfe of Iniquity : all of whom you will fee, and indeed have already feen. All 
 are nourifhed and fuftained by me, efpecially Pridef* whom I carry, as you fee.” 
 
 *' J This juggling trick muft have been neither more nor lefs than the “ thimble-rigging ” of the prefent day. 
 
 43 Beware of falfe prophets , which come to you in Jheep's clothing , but inwardly they are ravening wolves. 
 Matt. vii. 15. 
 
 Trembling hath fe'vzed upon the hypocrites. Ifaiah xxxiii. 14. (Tranf. from Vulg.) 
 
 44 "The wicked boafteth of his heart's defire, and bleffeth the covetous, whom the Lord abhorreth. Pfalm x. 3. 
 W oe unto them, that call evil good, and good evil ; that put darknefs for light, and light for darknefs ; that put 
 
 bitter for fwe et, and fweet for bitter. Ifaiah v. 20. 
 
4i 
 
 The Pylgrymage of Man. 
 
 CHAPTER VII. 
 
 Wrath and Tribulation attack the Pilgrim. Avarice defcribes herfelf to him. He is threatened 
 by Necromancy,* and refcued by the white dove,fent by the Grace of God. 
 
 I N journeying on, the Pilgrim encounters Wrath 1 and Tribulation. He is affailed by the 
 former, who is reprefented as a four-looking, ugly old woman, holding two ftones in her 
 hands — one of them called Defpite , the other Animofity — and a faw in her mouth, the ufe of 
 which (he thus defcribes : — 
 
 “ This {harp faw in very deed is called Hatred-, take heed, for with it I cut in two brother- 
 hood and union. In Efau and Jacob you may fee a plain figure . * 1 2 I fawed and disjoined them : 
 thus have I alfo done to many others, the recounting of which would be too long. I carry this 
 faw in my teeth that, if I fay the Lord’s Prayer, I may be feparated from God the Father ; for 
 when I pray that He will have mercy upon me and pardon my fins, even as I forgive my neigh- 
 bour in my prayer, when in the end it is feen that I forgive nothing, it mud then follow in right 
 judgment that I turn the faw againft myfelf. There is in it neither honour nor profit ; for he 
 who holds it, is from beneath, and muft make his abode with Satan. 
 
 “ W rath alfo carries a hawk, reprefenting Murder , with which {he girds her agents — citing, 
 for example, Barabbas 3 and the tyrants, who formerly put the martyrs to death, adding, ‘ He is 
 a wild beaft, and not a man, who bears this hawk. Now guard yourfelf from my affaults. I 
 do not know whether you mean to defend yourfelf by the fliield, that I fee, and the fword, which 
 I do not fear, as you are not completely armed. Befides — I {hall have good affiftance againft 
 you, {hould there be need of it.’” 
 
 She then began to ftrike the ftones together violently, and to throw them, uttering a fierce 
 and horrible cry. He then perceives Tribulation , who commands him to lay down his ftaff and 
 protedt himfelf with his fhield and fword. She tells him that {he carries the inftruments for 
 forging — only requiring an anvil, upon which to forge him a crown — the crown of life ; 4 and 
 that his not poffeffing this renders him in peril of being deftroyed by the firft ftroke of her 
 hammer, which is P erfecution , 5 by which Job was feverely tried, and by which thofe, who are 
 not well armed, are confounded even unto death. 
 
 The Pilgrim then reforts to prayer ; upon which Tribulation ceafes to affault him, finding he 
 has not given up his ftaff - , and has fought a good and fure refuge. 
 
 * See Plate VIII. Coloured Drawings A, B. 
 
 1 The hypocrites in heart heap up 'wrath : they cry not when He bindeth them. Job xxxvi. 13. 
 
 Remove anger from thy heart, and put away evil from thy flefh. Ecclef. xi. 10. (Tranf. from Vulg.) 
 
 2 And Efau hated Jacob becaufe of the blejjing, wherewith his father bleffed him. Gen. xxvii. 4.1. 
 
 And forgive us our debts, as we forgive our debtors. Matt. vi. 12. 
 
 3 And there was one named Barabbas, which lay bound with them, that had made infurredlion with him, who 
 had committed murder in the infurreilion. Mark xv. 7. 
 
 4 l found trouble and forrow. 'Then called I upon the name of the Lord. Pfalm cxvi. 3, 4. 
 
 Now for a feafon, if need be, ye are in heavinefs through manifold temptations .• that the trial of your faith, 
 being much more precious than of gold, that perijheth, though it be tried with fire, might be found unto praife and 
 honour and glory at the appearing ofjefus Chrifi. 1 Peter i. 6, 7. 
 
 5 All, that will live godly in Chrifi Jefus,Jhall fuffer perfecution. 2 Tim. iii. 12. 
 
 G 
 
42 
 
 The Pylgrymage of Man. 
 
 cc As the wind,” faid fhe, “ which blows about the fallen leaves and wafts them towards the 
 clouds, fo do I drive you to your refuge and caufe you to look up to Heaven, even you, who are 
 like a dry and parched leaf 6 in this weary way, where misfortune is not Angle. Thofe, who will 
 not feek this ûielter, I conftrain to do fo, as I am never fatisfied, until they have found a path 
 by which they may reach it ; and this I do by my heavenly commiffion, which is much prized 
 by me. Some I direct to the mercy and grace of God. I fcou'rge the felf-indulgent and proud, 
 even the predeftinated and fore-ordained to falvation, who were too prefuming, and took too 
 much licence. My duty I have now done very gently without feverity : go then now by the 
 ftraight way as befeemeth a good pilgrim.” 
 
 The Pilgrim prayed God to preferve him from worfe, for he felt that his only fupport was 
 in leaning upon his ftaff ( Hope ), from which alone he derived ftrength. So Tribulation went 
 away, faying that fhe would return, if he did not keep clofe to his only refuge. 
 
 “ But certainly,” faid he, “ I fhall not be able to do fo; for my heart, which is too wavering, 
 is always ready to follow divers temptations. Whilft he was thus meditating, he found himfelf 
 in a thick wood, and he knew not what to do, for in a wood a man may foon lofe his way and 
 go amifs, unlefs he take great care, and this pilgrims know full well ; they find the way ftrait 
 and perilous, and brigands and wild beafts often lay in await to aflail them.” 
 
 On defcending into the valley, (after having been attacked by Tribulation,) the Pilgrim 
 encounters an old woman, difguifed in fuch a manner as he had never feen before, who flood in 
 his path, and appeared ready to run towards him — he fays, “ No fuch beaft is defcribed in Daniel, 
 Ezekiel , 7 8 or the Apocalypfe.” She was lame and humpbacked, clothed in tatters, and having 
 her head covered with old rags ; a bag was fufpended round her neck, evidently for the purpofe 
 of theft, for fhe fluffed into it all forts of fragments ; her tongue was thruft out of her mouth : 
 but her haughty countenance prevented her being able to colledl many contributions, and fhe 
 therefore appeared weak and miferable. She had fix hands and two flumps — two of thefe were 
 furnifhed with griffin’s claws, which the Pilgrim feared greatly ; in another hand fhe held a file, 
 juft as though fhe were going to file horfes’ bits — and fcales, in which fhe weighed the zodiac 
 and the fun ; in the fourth fhe held a porringer, and a wallet for bread ; in the fifth a hook — and 
 on her head was a mawmet 8 or idol of gold and filver — the metals fhe fo much covets. 
 
 She fwears to the Pilgrim that by the “ mawmet,” which fhe worfhips, fhe will have his life, 
 and commands him to give up hisfcarf and ftaff, and to pay homage to her “ mawmet,” through 
 whofe inftrumentality fhe is accounted wife and honourable ; to which alfo he muft fubmit 
 himfelf, and afterwards die miferably . 9 
 
 6 Rottennefs entered into my bones, and I trembled in myfelf, that I might rejl in the day of trouble. Hab. iii. 16. 
 And. this may be my comfort, that affliding me with farrow, he fpare not, nor I contradid the words of the Holy 
 
 One. Job vi. io. (Tranf. from Vulg.) 
 
 I will bring dijlrefs upon men, that they fhall walk like blind men, becaufe they have finned againjl the Lord. 
 Zeph. i. 17. 
 
 A Jlubborn heart fhall fare evil at the lajl ; and he, that lovetk danger, fhall perijh therein. Eccluf. iii. 26. 
 
 7 I will fend upon you famine and evil beajls. Ezek. v. 17. 
 
 And four great beajls came up from the fea, diver fe one from another. Dan. vii. 3. 
 
 8 Mawmet, or mammet, a corruption of the word “ Mahomet,” and hence applied to anything worlhipped 
 with idolatrous reverence. In De Guileville’s poem the word mawmet is called the “ ydole Mahommet,” meaning 
 in this cafe the particular idol worlhipped, i. e. “ money.” 
 
 9 Know ye this, and underfland that no fornicator, or unclean, or covetous per f on ( which is a ferving of idols), 
 hath inheritance in the kingdom of C hr ift and of God. Eph. v. 5. (Tranf. from Vulg.) 
 
The Pylgrymage of Man. 43 
 
 The Pilgrim inquires her name, to what nation lhe belongs, and the ufe of her idol, to which 
 (he wilhes him to render fuch abjedt fervice — for he accounts it unreafonable to ferve or pay 
 homage to a “ mawmet,” which is blind, deaf, and dumb, he himfelf being of noble lineage . 10 
 
 Before, however, lhe confents to anfwer thefe queftions, or to give him any further informa- 
 tion regarding herfelf, lhe leads him to the top of a lofty embankment, overlooking a wide plain. 
 Here he beholds a large cathedral, built near a court-houfe, and fees, as it were, a perfonified 
 game at chefs. There were kings, rooks, knights, &c. — all of them with their fwords drawn, 
 and charging at each other with great violence. But not even thus were the combatants fatisfied, 
 for after having affaulted one another, they rufhed favagely with one accord, and laid fiege to the 
 cathedral — fo violently, indeed, that no living creature could remain in or near it, and everything 
 around was reduced to the moft complete ruin. Upon the Pilgrim’s complaining to Avarice of the 
 deftrudtion of the cathedral, and of the horrible grief and deftitution,that mull: be caufed thereby, 
 lhe allures him that in very truth he has himfelf now feen how that lhe holds all mankind in 
 fubjedtion , * 11 that every one pays court to her, and that all kinds of bufinefs have reference to 
 her — of this, lhe adds, Jeremiah prophefied when he faid, “ How doth the city lit folitary, that 
 was full of people ! how is lhe become as a widow ! lhe, that was great among the nations, and 
 princefs among the provinces, how is lhe become tributary !” 12 “Jeremiah knew very well, 
 lhe adds, “ that all are my pupils — that kings and rooks , 13 (i. e. all potentates,) are fubfervient to 
 me, and fooner or later all devote themfelves to my handicraft . 14 I am named Covetoufnefs^ 
 lhe continues, “ becaufe I covet the riches of others, and Avarice , becaufe I guard too well 
 mine own. I have fix hands to feize with in fix different ways, and to put my prey into my 
 bag. The firft is named Rapine; it feizes and kills pilgrims, and entraps its prey everywhere . 15 
 My fécond hand, which is behind me, robs fecretly ; it is called Cut-purfe ; it forges feals and 
 fignatures — it is a falfe lockfmith and treafurer ; this hand defpoils the dead, and keeps doors and 
 windows clofed, till it has gleaned all it wilhes for ; and if it is the adminiftrator of goods, or the 
 executor of wills, it takes the largeft portion to itfelf — and even thofe, who travel by night, are 
 not free from its ravages, being conducted by falfe guides . 16 
 
 10 The idol, that is made by hands, is curfed. Wifdom xiv. 8. (Tranf. from Vulg.) 
 
 Take heed and beware of covetoufnefs. Luke xii. 15. 
 
 If I be wicked, woe unto me. Job x. 15. 
 
 11 From the leaf of them even unto the greatejl of them every one is given to covetoufnefs ; and from the prophet 
 even unto the priefl every one dealeth falfely. Jer. vi. 13. 
 
 O God, the heathen are come into Thine inheritance ; Thy holy temple have they defiled. Pfalm lxxix. 1 . 
 
 12 Lamentations i. 1. 
 
 13 Still keeping up the metaphor of the game at chefs, the “ rook,” or “ caftle,” being the next piece in value 
 to the king and queen. 
 
 14 Wealth maketh many friends. Prov. xix. 4. 
 
 Woe to him , that covetetk an evil covetoufnefs to his houfe. Hab. ii. 9. 
 
 If riches increafe , fet not your heart upon them. Pfalm lxii. 10. 
 
 The love of money is the root of all evil. 1 Tim. vi. 10. 
 
 The eye of the covetous man is infatiable in his portion of iniquity : he will not be fatisfied, till he confume his own 
 foul, drying it up. Eccluf. xiv. 9. (Tranf. from Vulg.) 
 
 15 I will be a fwift witnefs againjl thofe that turn afide the fir anger from his right, and fear not Me, 
 
 faith the Lord of kofis. Mai. iii. 5. 
 
 16 This is the curfe, that goeth forth over the face of the earth : for every thief Jhall be judged as is there 
 written. Zach. v. 3. (Tranf. from Vulg.) 
 
44 The Pylgrymage of Man. 
 
 “ The hand, which holds the file, is Ufury ; ir it hoards up corn in granaries, till it is dear, and 
 then fells it at double the price — it deftroys life by little and little.” 
 
 The Pilgrim inquires why {he weighs the zodiac and the fun. 
 
 Avarice replies, that Grace placed the zodiac round the heavens, and appointed the fun 
 to fhine equally for the good of all ; but that this was difpleafing to her, becaufe fhe perceived 
 that, if fhe did not take polfeffion of time, fo as to regulate the bargains by it, fhe fhould be able 
 to accomplifh but little work with her file. For this reafon, therefore, fhe had taken pofleffion 
 of the zodiac , 18 and had placed the fun in her fcales for the purpofe of weighing out certain 
 portions of time, according to which fhe retailed her goods for periods of feven, eight, fifteen 
 days, months, or even years ; charging in proportion to the rate of intereft, which her cuftomers 
 were willing to give. 
 
 Avarice then goes on to inform the Pilgrim that the hand, in which he fees the porringer “ is 
 called Roguery , and Mendicancy ; it is always crying out for prefents, and fluffs its fcrip full of 
 meat, which becomes foul and tainted before it can be confirmed : it is ever begging for bread in 
 the name of God — never paying for anything, which it ufes, or returning any courtefy, that it may 
 have received : it labours to fupport itfelf by fhameful methods ; and it is that, which caufes me 
 to be clothed and covered with rags — for it pays no attention to anything but keeping fall hold 
 of boxes, bottles, or anything elfe it can beg. This hand leads me to fhady fpots, where 
 paffengers, pilgrims, and grandees are in the habit of palling, and I obtain alms from fome of them 
 by feigning great diflrefs, from others by pretending to be crippled, and in various other ways ; 
 but flill, even although I have plenty, I curfe them for not giving me more . 19 This hand of 
 mine alfo teaches gentlefolks how to beg — for they, too, know very well the art how to appro- 
 priate and fecrete matters in their large gloves, which they wear for hawking, and they know very 
 well, too, how to take them off when they would filch any thing. Thus they go, without fhame 
 or hefitation, to the monks, and beg for leather for their hawks’ hoods, and for their dogs’ leafhes, 
 choofe garments, blankets, horfes, chariots, ploughs, and many other things — all of which they 
 fometimes pretend to borrow, but take good care never to return. And when they afk for thefe 
 things, not only will they take no excufe from the monks for not lending them, but are even 
 angry at being denied ; as if, forfooth, the poor monks were only interefted to fupply them with 
 means of living. You may fuppofe, then, how dear I am to the nobles, fince it is I, who fupply 
 them with the receptacles for that, which they have begged ; and how much, now that they have 
 
 The thief cometh in, and the troop of robbers fpoileth without. Hofea vii. x . 
 
 Lay not up for yourfelves treafures upon earth, where moth and ruji doth corrupt, and where thieves break 
 through andfleal. Matt. vi. 19. 
 
 17 Thou fhalt not lend upon ufury to thy brother ; ufury of money, ufury of victuals, ufury of anything, that is lent 
 upon ufury. Deut. xxiii. 19. 
 
 He that withholdeth corn, the people J. ball curfe him : but blejjings fhall be upon the head of him, that felleth it. 
 Prov. xi. z6. 
 
 Ufury and deceit have not departed from its fireets. Pfalm liv. 12. (Tranf. from Vulg.) 
 
 If thou lend money to any of My people, that is poor by thee, thou fhalt not be to him as a ufurer, neither fhalt thou 
 lay upon him ufury. Exod. xxii. 25. 
 
 18 The zodiac was, of courfe, placed in the fcales to typify the rate of intereft to be charged by the month, 
 each fign correfponding to a month ; and the fun, as he completes his courfe through the zodiac in a year, was to 
 (how the rate of intereft by the year. 
 
 19 A faithful man fhall abound with bleffings : but he, that maketh hafle to be rich, fhall not be innocent. 
 Prov. xxviii. 20. 
 
The Pylgrymage of Man. 45 
 
 adopted this novel method of obtaining their living, they reverence me, fince they are willing to 
 ferve me, even grey-haired old hag that I am. 
 
 “ My fixth hand is cozening, trickery, fraud, and deceit. It is this hand, which eafily cheats 
 the unfulpedting dealer, or deceives the wary by uling falfe weights and thus ailing contrary to 
 the law of God . 20 This alfo it is, which palms off colours, which will not ftand, fells bad linen 
 for good, and unfound horfes for found. It travels round the villages, expofing fiilitious fhrines 
 and faints to the fimple population, and thus obtains money falfely from them. At other times, 
 in order to bring gain to the priefts, it takes old images, in the heads of which it pours oil, wine, 
 or water, which defcends to the bottom, and then the image is faid to perfpire, and a miracle to 
 have been worked, which gets exaggerated, until the image becomes renowned : I go then to any 
 needy rogue, and induce him to pretend that he is maimed, or deformed, or blind, or deaf, and 
 he prefents himfelf to the image and prays to it to reftore him ; and when the fpe&ators behold 
 him found again, not knowing that his maladies were all aflumed, they think that a miracle has 
 been worked, and this brings gain to the prieft of the image. Again, when dead children are 
 brought to be baptized, I caufe them to be laid upon an altar, which appears quite folid, but in 
 reality is hollow infide ; then, by certain fubterranean pafïages, I caufe burning charcoal to be 
 introduced beneath into the cavity, which warms the altar, and thus imparts heat to the child, 
 and I then declare that it is ftill alive, and I baptize it. Thus I obtain money for my priefts ; 
 and ftiame and pity it is that the bilhops, in whofe dioceffes thefe foul fins are committed, fhould 
 not take notice of fuch atrocioufly difgufting proceedings ; neverthelefs, this hand of mine is and 
 ever will be employed in this and many other fimilar deeds of wickednefs. 
 
 “ But now I will tell you why I place this hand on my hip and thence transfer it to my 
 tongue. The former of thefe I call Lying becaufe it has a limp, and the latter Perjury. Now, 
 deceit is moft familiar and friendly with both of thefe, and willingly betakes itfelf to them, for 
 deceit cannot be carried on without perjury and lies, and thefe three things in conjunction fubvert 
 truth . 22 This, therefore, is the reafon why I fo often apply this hand to my halting limb, and to 
 my tongue.” 
 
 Avarice then points out at fome length to the Pilgrim the various plans and methods, in which 
 lying is pradtifed. “ Some,” fhe fays, “ obtain a livelihood by it ; and others exalt themfelves by 
 it, inafmuch as they are employed in telling falfehoods of their neighbours . 23 It is found in the 
 
 20 Divers weights, and divers meafures, both of them are alike abomination to the Lord. Prov. xx. io. 
 
 An hypocrite with his mouth dejlroyeth his neighbour-, but through knowledge fhall the jujl be delivered. 
 Prov. xi. 9. 
 
 'The wicked have drawn out the /word, and have bent their bow, to cajl down the poor and needy, and to Jlay 
 fuch as be of upright converfation. Pfalm xxxvii. 14. 
 
 for both prophet and priejl are profane ; yea, in my houfe have I found their wickednefs, faith the Lord . . . . 
 they .... caufed my people Ifrael to err. Jeremiah xxiii. 11. 13. 
 
 21 “ Efparuain ” (fparvin), a veterinary term fignifying literally, a “ fpavin.” Hence it is applied to the 
 limping limb of Avarice, in confequence of the “lame” excufes and (tumbling ftatements often made by 
 habitual liars. 
 
 22 Thou Jhalt dejlroy them, that fpeak leafing : the Lord will abhor the bloody and deceitful man. Pfalm v. 6. 
 Ye Jhall not fwear by My name falfely, neither Jhalt thou profane the name of thy God: I am the Lord. 
 
 Levit, xix. 12. 
 
 23 As a mad man, who cajletk firebrands, arrows, and death, fo is the man, that deceiveth his neighbour, and 
 
 faith, Am not I in fport ? As coals are to burning coals, and wood to fire ; fo is a contentious man to kindle 
 
 ttrife. Prov. xxvi. 18, 19. 21. 
 
46 The Pylgrymage of Man. 
 
 courts of kings, and advocates at the bar do not difdain to ufe it, when they defend a caufe, which 
 they know to be bad. My tongue, therefore, like that of a balance, always inclines to that fide, 
 which is heavieft, and I defend that fide, which I know will pay me beft. 
 
 “ You perceive alfo that I am humpbacked ; and this typifies the religion of thofe, who indulge 
 in fuperfluities, inftead of living according to proper religious rules , 24 for the hump fignifies fuper- 
 fluity. Hence a rich man is likened to that humpbacked animal the camel, which cannot pafs 
 in by a narrow entrance on account of the bulk on his back . 25 And thus fometimes religious 
 people mifs the narrow way to life ; for even although they came naked into the world, and for 
 fome years live frugally, yet many of them learn to indulge in fuperfluities, until they become 
 humped, and that fo incurably (for it is the nature of this hump that nothing can cure it) that 
 they can never retrace their fteps fo as to become truly religious again. 
 
 “ And laftly, my idol, whom I worlhip, is gold or filver, bearing the mark of the fovereign of 
 the country . 26 It is a divinity, which is often wrapped in fwaddling-clothes, in order that it may 
 be concealed ; fometimes, too, it is hidden in beds or fecreted in holes, corners, or cabinets— nay, 
 even buried in the earth amongft the field-mice. It frequently blinds people, and makes them 
 look downwards towards the ground. This, too, it is, which makes men humpbacked like I am. 
 This my idol is generally loved fo much that he is lauded like a god upon earth, and I endeavour 
 by all poflible means to gain his favour and make him dwell with me. On his account St. 
 Lawrence was broiled upon charcoal , 27 becaufe he Hole him from me. I dote upon him, and 
 play at various kinds of games of hazard in order to propitiate him ; and therefore, becaufe I 
 love him fo much, I command you to regard and ferve him. Take care, therefore, what you 
 are about, for if you do not, I will perfecute you continually .” 28 
 
 24 This refers, of courfe, to the monaftic rules touching abftemioufnefs in food, plainnefs of apparel, &c. which 
 were impofed upon religious houfes. 
 
 25 Then faid Jefus unto His difciples , V erily, I fay unto you , that a rich man Jhall hardly enter into the kingdom 
 of heaven. And again I fay unto you. It is eafier for a camel to go through the eye of a needle, than for a rich man 
 to enter into the kingdom of God. Matt. ix. 23, 24. 
 
 Children, how hard is it for them, that trujl in riches, to enter into the kingdom of God! It is eafier for a 
 camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. Mark x. 24, 25. 
 Luke xviii. 24, 25. 
 
 26 i. e. current money bearing the proper government ftamp. 
 
 57 St. Lawrence was born at Rome in the third century, and was made treafurer of the church revenues by 
 Sixtus II., when he afcended the papal chair, a.d. 237. When the Emperor Valerian publifhed his ediéts againft 
 the Chriltians, Pope Sixtus was one of the firft, who fuffered martyrdom, and St. Lawrence attended him to the 
 place of execution, lamenting that he was not thought worthy to lhare the Pope’s fufferings. Sixtus, however, 
 predicted that St. Lawrence would not be long in following him ; and, forefeeing the rapine, which was about to 
 commence, commanded him to fell the facred veflels and facred depolits, which were in his hands, and to diftribute 
 the money amongft the poor. Upon hearing of this, the city prefect ordered St. Lawrence to appear before him, 
 and bring with him all the church treafures, which were in his keeping. The faint obeyed the order; but inftead 
 of gold and filver, he took with him all the poor old men, widows, and orphans, whom he had relieved — a deed 
 which fo enraged the prefeft that he ordered him to be broiled on a gridiron over a charcoal fire. The faint bore 
 this frightful torture with great compofure, and died praying for his murderers. His martyrdom took place 
 Auguft 10, 258, on which day his feaft is kept by the Roman Catholic Church. 
 
 28 I fat not in the ajfembly of the mockers, nor rejoiced-, I fat alone, becaufe of Thy hand: for thou hafl filled me 
 with indignation. Jer. xv. 17. 
 
 He, that hateth covetoufnefs, Jhall prolong his days. Prov. xxviii. 16. 
 
 Mortify therefore your members, which are upon the earth. . . . covetoufnefs, which is idolatry. Col. iii. 5. 
 
 Now thefe things were our examples, to the intent we fhould not lufi after evil things, as they alfo lujled. Nei- 
 ther be ye idolaters as were fome of them. 1 Cor. x. 6, 7. 
 
The Pylgrymage of Man. 47 
 
 After Avarice had finifhed this defcription of herfelf, Youths comes forward and declares that 
 £he will interpofe to refcue the Pilgrim. Upon which Avarice abufes her, and fays that, although 
 ftie can do nothing againft him at prefent, yet Aie fwears by her idol that flie will keep her eye 
 conftantly upon him, fo that ftie may be able to find him wherever he goes. 
 
 The Pilgrim then once more proceeds upon his journey, until he enters a vaft foreft, where, 
 as he is palling along, he hears a loud voice uttering cries in a language quite unknown to him. 
 Upon advancing further he perceives that thefe founds proceed from a perfon, who Hands in his 
 path, brandifhing a large unlheathed fword, apparently ready to flay him therewith. He tells the 
 Pilgrim he mull immediately go and fpeak with his miftrefs. As he was Handing in the midft of 
 the road in a large circle, marked with a great many figures, and bore the fignet of a king, the 
 Pilgrim was much rejoiced when he faw him, fuppofing him to be one of the king’s meflengers. 
 Under this imprellion, he afks him what had made him cry out fo loud in that Arrange language, 
 and who that miftrefs was, to whom he had alluded, and for what purpofe he was to appear 
 before her. Upon this the other lifts up his finger, and points out to the Pilgrim a large tent 
 Handing on the left of him. It was black as charcoal, and on the top of it there was a neft, 
 and a raven fluttering with its wings and croaking. In front of it he beheld Necromancy , 30 a 
 hideous black figure, holding a naked fword, enftieathed in a book ; ftie had wings with which 
 to fly ; ftie fcreamed out, “ Stay, you (hall not efcape me, before you have feen my cunning. 
 I am named Necromancy , and beftow great praife and honour on him, who does as I do. This 
 book is called the ‘ Death of the Soul;’ with this naked fword you fhall be flain, when you have 
 heard me tell about it .” 31 
 
 The Pilgrim felt he was in great danger ; but as he took heed of Grace , he faw a white dove 
 fly fuddenly towards him, which caufed him great gladnefs of heart, and Necromancy flew away 
 and returned no more . 32 
 
 29 The reafon of Youth's undertaking to refcue the Pilgrim is, of courfe, becaufe avarice is generally regarded 
 as the vice of Old Age. 
 
 30 See Coloured Drawing B. 
 
 3 ' Thefe two things fhall come to thee in a moment , in one day , the lofs of children , and widowhood-, they fhall 
 come upon thee in their perfection for the multitude of thy forceries, and for the great abundance of thine enchant- 
 ments. Ifaiah xlvii. 9. 
 
 Thou Jhalt not learn to do after the abominations of thofe nations. There fhall not be found among you any one , 
 that maketh his fon or his daughter to pafs through the fire, or that ufeth divination, or an obferver of times, or an 
 enchanter, or a witch, or a charmer, or a confulter with familiar fpirits, or a wizard, or a necromancer. For all, 
 that do thefe things are an abomination unto the Lord. Deut. xviii. 9 — 12. 
 
 Who will pity a charmer, that is bitten with a ferpent, or any fuch as come nigh wild beafis ? Eccluf. xii. 13. 
 
 32 The foul, that finneth, it fhall die When the wicked man turneth away from his wickednefs, that he 
 
 hath committed, and doeth that, which is lawful and right, he fhall fave his foul alive ... he fhall furely live, he 
 fhall not die. Ezek. xviii. ao. 2 7, 28. 
 
 The wages of fin is death j but the grace of God, life everlajling, in Chrifi Jefus our Lord. Rom. vi. 23. 
 (Tranf. from V ulg.) 
 
48 
 
 The Pylgrymage of Man. 
 
 CHAPTER VIII. 
 
 Herefy commands the Pilgrim to give up his fcarf Satan appears as a hunter. The Pilgrim enters 
 the tempejluous fea of the world and is fupported by his Jlajf. He is thrown upon Fortune’s* 
 wheel and again ref cued by the white dove. 
 
 T HE Pilgrim went on beyond the wood, when he faw an old woman, carrying faggots on 
 her neck, running acrofs the fields, and coming towards him. She had large fciffors in her 
 hand, and began to frown on him, and to cry loudly, “ Lay down your fcarf, Pilgrim, I will cut 
 it and make it another fhape : it is not fafhioned to my liking.” 
 
 “ Old woman,” faid the Pilgrim, “ it feems to me you do not fee clearly. I do not choofe 
 to do your bidding before I know who you are and what office you hold.” 
 
 “ According to my father’s teaching,” faid fhe, “ I cut the fcarfs of all pilgrims. I fhaped 
 the fcarfs of the Arians, the Pelagians, and numerous other fe£ts. I am named Herefy ,* am ftrongly 
 wedded to my errors, always looking backwards, and holding contradictory opinions. I upfet 
 Scripture by viewing it wrongly. Had it not been for the celebrated Council, which was held 
 in the City of Nice by the great Conftantine, and alfo for Auguftine and feveral other eminent 
 doCtors, who have been valiant defenders of the truth, none would have efcaped having their 
 fcarfs cut by me.” 
 
 The Pilgrim looked in front of him, and beheld the fea, which he had not perceived before ; 
 he alfo faw a fearful hunter Handing in the way, by which he mult pafs, carrying nets and cords, 
 and fetting them in his path. As he approached with Herefy , the hunter founded his horn, 
 yelling horribly, “ Tru, tru, tru, tru, here is prey ; Herefy , my dear daughter, take care that he 
 do not efcape from you ; he fhall not efcape from me.” 
 
 The Pilgrim felt more terrified than he had ever done before at the appearance of this hunter. 
 He faw he was in great peril, efpecially by reafon of the great fea, which was before him, there 
 being no way to pafs over it, and as the hunter had laid lines and hooks in it to catch fifh ; fo that, 
 if he would fwim through it naked, he would find himfelf caught by them. He knew not what 
 to fay or to do . * 1 2 He faw there was no choice but to fpeak, and endeavour to detain him, while 
 he bethought himfelf a little — “ Hunter,” faid he, “ who are you? what are you doing here ? you 
 fhould not fpread nets in the highway to catch prey, efpecially that, which belongs to the king, 
 which I do not believe you have leave to do, or that you belong to him, for fuch a hunter did 
 I never before fee.” 
 
 “ You are a great inquifitor,” faid he, “ to examine me thus, you, who have fallen into my 
 
 * See Coloured Drawings C, D, E, F. 
 
 1 Between herefy and fchifm there is this difference, namely : — that herefy confifts in holding wrong doftrine, 
 whereas fchifm implies a feparation from the Church. 
 
 Avoid foolifi) quefiions, and genealogies , and contentions, and Jlrivings about the lavs ,• for they are unprofitable 
 and vain. A man, that is a heretick, after* the firfi and fécond admonition rejedl ; knowing that he, that is fuch, is 
 fubverted, and finneth, being condemned of himfelf. Tit. iii. 9 — 1 1 . 
 
 2 When the waves of death compajfed me, the foods of ungodly men made me afraid ; the for rows of hell com- 
 pared me about-, the fnares of death prevented me. 2 Sam. xxii. 5, 6. 
 
The Pylgrymage of Man. 49 
 
 power, and you do not know how fierce I am . 3 I do not belong to the king now ; I did fo 
 formerly, and if I have not his leave to hunt, he, neverthelefs, permits it, and I am not 
 reprehended by him, and have full poffeffion, fo that none can journey by this way without being 
 deftroyed by me.” 
 
 Whilft he was liftening to him, the Pilgrim perceived that the fea became troubled with a 
 tempeftuous wind, and he was ftill more amazed when he faw many other pilgrims fwimming in 
 it with their clothes on. Some had their feet above it, fome were quite upright, going on fteadily, 
 and had wings, and were ready to fly, if they had not been prevented by the fea. Some he faw 
 caught by the feet, and firmly entangled by long twining weeds ; fome had their eyes blinded, 
 having regard only to drefs and outward fhow, not confidering that everything in this world is 
 corrupt ; neverthelefs, from being eye-bound, they think that the world has a beauty, which 
 Solomon defcribes as vain and full of deception. Others were varioufly attired. When the 
 hunter faw him thus muling, as he looked at the fea, he faid : — 
 
 “ You may well look, but, neverthelefs, you will not efcape me, for I have fnares and nets 
 there as well as here .” 4 
 
 “ Tell me, without lying,” faid the Pilgrim, “who placed thofe pilgrims there ?” 
 
 “ This is the highway,” replied he, “ chiefly frequented, for know that otherwife I Ihould 
 not fpread my nets there nor lofe ground. This fea, which is before you, is the world, which is 
 ever tempeftuous by reafon of the ftorms, which are raifed by my daughter Pride , whom, no 
 doubt, you are acquainted with. By this fea, in different ways, fwim and pafs numbers of 
 people ; 5 fome have their feet above it, being fo heavily laden that they are hump-backed with 
 carrying the bag of Avarice , which is not convenient at fea, as the great weight plunges the 
 head of him, who holds it below, fo that he cannot fwim . 6 Thofe, who have fallen into my nets, 
 will fcarcely ever rife again. Know, alfo, that others, who go ftraightforward and have wings, 
 are people, who only feek in this world for their fuftenance, and who have no confidence but in 
 their king ; they are in this fea, for otherwife they could not live in the body ; but they never 
 feek in it perfect: life, for they know well they will have it elfewhere, and, therefore, they fwim 
 ftraightforward , 7 and make wings of virtue, to fly above to that country beyond, which greatly 
 difpleafes me, becaufe I cannot caufe any obftacle. Such people refemble a bird, which is called 
 the water-quail, which, when it has to pafs the fea, and vainly attempts to fly, takes to fwimming, 
 but in fwimming ftretches its wings above and makes of it a fail and a rudder, fo that it may not 
 fink, and that it may retake to flight, as before, beyond the fea. Thofe, who are bound by the 
 feet, are worldly people, who have their affecftions quite engroffed by vanity, and empty fecular 
 affairs : they are entwined by thefe things by the legs and feet — that is, with the heart and thought, 
 which are fo entangled that they cannot fly when they have much to engage their attention . 8 
 
 “ Thofe, who have their eyes bound, and are thus like blind people, know that thefe are the 
 
 3 So went Satan forth from the prefence of the Lord, and fmote Job. Job ii. 7. 
 
 They that twill become rich, fall into temptation, and into the fnare of the devil. 1 Tim. vi. 9. (Tranf. from Vulg.) 
 
 4 They have digged a pit to take me, and hid fnares for my feet. Jer. xviii. 22. 
 
 5 When my fpirit vu as overwhelmed within me, then Thou knewefl my path. In the way wherein I walked 
 have they privily laid a fnare for me. Pfalm cxlii. 3. 
 
 6 Their heart goeth after their covetoufnefs . Ezek. xxxiii. 31. 
 
 7 The righteous fhall inherit the land, and dwell therein for ever. Pfalm xxxvii. 29. 
 
 8 They that ohferve lying vanities forfake their own mercy. Jonah ii. 8. 
 
 H 
 
50 The Pylgrymage of Man. 
 
 foolifli ones, who only care for being decked out, and for what they fee outwardly, however foul 
 the world may be, and all things that are within it ; 9 but, having thefe bandages, they 
 fancy it is beautiful, of which Solomon formerly fpoke, and faid it was vain and full of deceit. 
 Thefe cannot fee out of their eyes, becaufe vanity blinds them ; others extend their hands in 
 giving to the poor when they have need . 10 Now have I told you the truth, I who am not 
 accuftomed fo to fpeak, and never without lying have I faid fo much in my life. I do not know 
 how it has happened that I have become a preacher ; it will caufe me trouble ; but, neverthelefs, 
 fince I have begun to fpeak the truth, I will continue fo to do, whatever may be the confequence . * 11 
 Know, then, that I am named Satan , who am intent on catching all, who go by this fea, by my 
 line, which is Temptation , by which I tempt man and woman, and when they confent and are 
 allured by it, I draw them with me ; but fince all do not take to my hook, according to my 
 will, I have fet myfelf to make nets and fnares with cords, with which to fifh and to catch birds. 
 
 “ For thofe who, you fee, have wings, and who have turned contemplative, I have become a 
 fowler, and have laid my nets for them on the fea, in order that they may not ufe their wings 
 and efcape me . 12 For all thofe who pafs by here, and the places in which I am, I am a 
 hunter, and have laid many fnares and inftruments of deftru&ion in their path. There are none, 
 whom I do not ftrive to catch by head or by foot ; you never faw a fpider, who wove fuch fubtle 
 webs to catch flies as I do to enfnare every human creature. I devife temptations at all times ; 
 but truly he, who would be wife, and exert a little ftrength , 13 even as much as flies have, would 
 not find any difficulty in breaking all my webs, for they are fuch as fpiders weave, which are 
 eafily broken by the flight of a large fly, of which Jerome faid, that none, unlefs they defired it, 
 could be vanquilhed by me or detained in my mefhes, for I and my webs are feeble ; 14 but ftill 
 I do not tell you that you are to truft one whit what I have told you, for I have thoufands and 
 thoufands of arts, with which to deceive. I often fhow a falfe face, and diflemble, as if I were 
 an angel of light . 15 Do you not know how I deceived the hermit, to whom I appeared as a good 
 meflenger and angel ? ‘ Satan,’ faid I to him, ‘ is very fubtle : take care you are not furprifed by 
 
 him ; he will come to you to-morrow and pretend to be your father. I advife you to advance 
 and to ftrike him firfl:.’ The next day his father came to him, when, unfortunately, it befel him 
 that his fon faw him and ftruck him dead. I deceived him cunningly, and will do fo by you, if I 
 can draw you into my fnares. I am he, of whom Peter faid, that, as a lion, I encompafs him 
 whom I would devour. If I were to tell you how I have put men to death in various ways, I 
 
 9 Your riches are corrupted, and your garments are motheaten. James v. 2. 
 
 Favour is deceitful, and beauty is vain. Prov. xxxi. 30. 
 
 10 Sell all that thou haft, and diftribute unto the poor, and thou Jhalt have treafure in heaven. Luke xviii. 22. 
 
 11 In this the children of God are manifeft-, and the children of the devil. 1 John iii. 10. 
 
 And Satan flood up againfl Ifrael. 1 Chron. xxi. 1. 
 
 12 For man alfo knovoeth not his time, as the fifties that are taken in an evil net, and as the birds that are caught 
 in the finare ; fo are the fions of men finared in an evil time, when it falleth fiuddenly upon them. Ecclef. ix. 12. 
 
 13 They take up all of them with the angle, they catch them in their net, and gather them in their drag : there- 
 fore they rejoice and are glad. Hab. i. j 5. 
 
 Our foul is efcaped as a bird out of the finare of the fowlers : the finare is broken and we are efcaped. 
 Pfalm cxxiv. 7. 
 
 11 Refift the devil, and he will flee from you. James iv. 7. 
 
 13 My people afk counfel at their flocks, and their fluff declareth unto them : for the fpirit of whoredoms hath 
 caufed them to err, and they have gone a whoring from under their God. Hofea iv. 12. 
 

The Pylgrymage of Man. 51 
 
 fhould not have finifhed in a hundred, no, nor yet in two hundred years. Pafs on or you will 
 be taken : you fhall not efcape me if I can help it.” 
 
 “If you have not lied to me,” replied the Pilgrim, “you have faid fuch things as will help 
 me to pafs without fearing your plots. Sound 4 tru , tru , truj when you like, for this prey you 
 fhall not have.” He palled on, but was obftrudfted by the long nets, till at laft he broke many 
 of them, and fled towards the fea; but he did not enter fpeedily, for he heard Satan crying, “ Alas ! 
 how foolifh I was to preach when I fhould have been fifhing, and to have fpoken of truth ' 6 
 without being forced to do fo, or conftrained by the king, for I never fpeak the truth, but tell a 
 fufficient number of lies. When I was urged to dofo by Julian, I lied ; therefore, you arecurfed 
 in having caufed me to fpeak the truth.” 
 
 His difpleafure gave great fatisfaâion to the Pilgrim, and excited him to enter more 
 confidently into the fea, notwithftanding the nets, leaving him and his daughter muttering. He 
 placed the ftaff on the fea to lean upon, and to bear him, for it floated fo that he could not fink ; 
 the fcarf alfo was very profitable and valuable to him ; he had it under his arm, and was carried 
 along by it. Neverthelefs, he encountered many dangers and hindrances in the fea in many 
 perilous places, of which it would take too long to tell . 17 
 
 Thus fwimming, and watching the waves, he faw a large tree, which gladdened his heart, for 
 he thought if he could reach it he could repofe there ; it feemed to him on an ifland, or beyond 
 the fea, but he found it was not fo, for when he approached he loft the power of fwimming, and 
 found himfelf upon a wheel, which he had not difcovered before, as it had no appearance of one 
 by reafon of the great waves, and by them he was thrown upon it. This wheel turned with 
 great force , 18 and wheeled round the tree, fo that he was fo turned about that he became giddy 
 and fwooned away ; neverthelefs, in turning, he looked much at the tree, and faw that it was 
 full of birds’ nefts, fome high , 10 fome low, and they did not refemble each other, for fome were 
 large, fome fmall, and placed on different branches. The tree appeared hollow, for it had a hole 
 at the top, through which a hand extended a hooked flick to the nefts, to caufe the birds 
 to fall, and to unneft them ; there was another large hollow towards the foot, and in it were 
 many people, who thruft their heads out, looking at the branches above, and extending their 
 hands in ftriving to catch hold, fo that they might climb up. Near to them a lady was feated, 
 who was half white and half black ; her face was alfo party-coloured. On one fide (he feemed 
 amiable and pleafing, on the other Ihe fcowled, and was hideoufly ugly ; fhe carried a hooked 
 flick on her fhoulder. 
 
 When the Pilgrim had beheld all this, being tired and difcomforted, he looked at his ftaffand 
 caught hold of it by both hands. “ O my ftaff,” faid he, “ thou wilt avail me nothing, if thou 
 do not help me to rife.” It lifted him up immediately, and the lady, who had feen him, came 
 
 16 Ye are of your father the devil, and the lujls of your father ye will do. He ‘tuas a murderer from the begin- 
 ning, and abode not in the truth, becaufe there is no truth in him. When he fpeaketh a lie, he fpeaketh of his own, 
 for he is a liar, and the father of it. John viii. 44. 
 
 A wicked doer giveth heed to falfe lips ; and a liar giveth ear to a naughty tongue. Prov. xvii. 4. 
 
 17 Thou wilt cajl all their fins into the depths of the fea. Micah vii. 19. 
 
 18 The heart of the foolijh is like a cart-wheel-, and his thoughts are like a rolling axle-tree. Eccluf. xxxiii. 5. 
 
 19 Thy terriblenefs hath deceived thee, and the pride of tkine heart, O thou that dwellejl in the clefts of the rock, 
 that holdeft the height of .the kills though thou fhouldejl make thy nejl as high as the eagle, I will bring thee down 
 from thence, faith the Lord. Jer. xlix. 16. 
 
 He that maketh his houfe high, feeketh a downfal. Prov. xvii. 16. (Tranf. from Vulg.) 
 
52 The Pylgrymage of Man. 
 
 ftraight to him and would have made him fall ; he faw well the ftrength he poffeffed was not 
 his own. “ Take care what you do,” faid he, “for on one fide you have not the appearance 
 that you do ill ; I would willingly know who you are, and what ufe it is being upon that wheel, 
 and why the wheel is always turning ; alfo what is the meaning of the tree, upon which there are 
 fo many wonders, and how I am to pafs, who defire fo much to go forward.” 
 
 “ No certainty,” fhe anfwered, “ dwells in me or in my affairs, and nobody has any knowledge 
 of what I am going to do ; you, therefore, fhow great folly in afking me the reafon why I have 
 done or do fuch and fuch things, for no man can difcover the caufe ; there is great duplicity in 
 me, and direct contradiction, which my double-coloured complexion fhows. My right fide, 
 which is thus apparelled in white, is fmiling : it is called Good Fortune , for I am pleafing and 
 good-looking ; but when I am feen on the other fide with a fcowl on my vifage, I am named 
 Evil Fortune , which is little pleafing and little loved, and when I am called by a fingle name, it 
 is Fortune. On him, who thinks and acts as if I fhould chiefly fmile upon him, it often happens 
 that I frown, notwithftanding his being worthy of my favour, and it alfo happens very often 
 that on him, who does not expect it, I fmile, however unworthy he may be. I am often as 
 perilous and adventurous to thofe I favour as to thofe, upon whom I frown, and often more fo, in 
 order that they may not truft in me or my government, which is nothing but deception. 
 
 “ Y ou may fee an example of this in the tree ; you behold there the great fortunes of kings, 
 of princes, and of prelates. In the hollow you fee the gaping ones, who are on the look-out 
 to afcend, but you fee not the numbers, who are trampled down beneath . 20 
 
 “ I will now tell you of the wheel, upon which I only turn at my pleafure : it is one of the 
 perils of the fea, which is named Charybdis , which abforbs many by its whirl.” 
 
 “ You have not told me the reafon of your hooked flick,” faid the Pilgrim. 
 
 “ I will now tell you all,” fhe replied ; “ by the hooked flick I drag down many, who are 
 above, and many, who are below, I affifl to mount.” 
 
 “ And of the hand,” faid the Pilgrim, “ which holds the hooked flick out of the hollow ?” 
 
 “ It is Death , 21 which, without being fent for, always comes, and puts out his hooked flick. 
 Thofe are not exempt, who are placed on high. On all fides he caufes thofe, whom he does 
 not intend to fpare, to tremble. You fee how you expofed yourfelf when you came upon this 
 Charybdis ; for if I fmile upon you you may flill fee the end, for it is only to deceive you. Go 
 now, I will fpare you ; choofe which way you like : it is not my office to tell you further.” 
 
 She went towards the tree, and left him, much difcomforted, turning about upon the wheel ; 
 but he foon tumbled off, for he could hold on no longer. “ Alas !” faid he to himfelf, “ what 
 doll thou, wretched man ? thou art approaching thine end. Why didfl thou ever become a 
 pilgrim ? It would have been better hadfl thou been born dead ; thou haft loft by thy folly her 
 who alone could comfort and vifit thee, thy true friend Grace. 
 
 “ Alas ! Sweet repentance, why did I ever dread paffing thy hedge ? Thy rod and thy 
 difcipline would now be as ointment to me to correct me of my errors. 
 
 20 Woe to him, that coveteth an evil covetoufnefs to his houfe, that he may fet his nejl on high, that he may be 
 delivered from the povser of evil! Hab. ii. 9. 
 
 Though thou exalt thyfelf as the eagle, and though thou fet thy nejl among the Jlars, thence vuill I bring thee 
 dovon, faith the Lord. Obadiah i. 4. 
 
 21 And you, that have forfaken the Lord, that have forgotten my holy mount, that fet a table for fortune, and 
 offer libations upon it, I vuill number you in the fword, and you fhall all fall by flaughter. Ifaiah lxv. 11, 12. 
 (Tranf. from Vulg.) 
 
The Pylgrymage of Man. 53 
 
 “ Alas ! Armour wherewith to arm myfelf. I fhall regret you all my life. Once was I clad 
 with you, but wretched and weary I have been, for it is long fince I put you down. Many evils 
 have happened to me, and foon fhall I be delivered over to death. 
 
 “ Alas ! Sacraments of the Church ! I do not know whether I have ever prized you enough. 
 I fear I received you in vain, for I have fallen : now fainting, and in danger of perifhing, I 
 cannot fuflain myfelf or my ftaff. 
 
 “ Alas ! Jerufalem, the city, to which I was moved to journey, how fhall I excufe myfelf to 
 thee, and what anfwer fhall I make thee ? I promifed thee I would courageoufly make the 
 pilgrimage to thee, becaufe I faw thee fo beautifully refle&ed in the mirror, whereas now I am 
 arrefted, and almoft turned away from thee.” 
 
 While thus complaining, the white dove flew back to him, carrying a fcroll . 28 
 
 CHAPTER IX. 
 
 The Pilgrim is alarmed by the revolving tower 0^ Worldly Gladnefs : he efcapes to an if and, from 
 which he is refcued by Grace in a vejfel named Religion. He is conduced by her to the 
 monafery of Cijleaux. Hagiographe or Holy Scripture Jhows him the mirrors of Flattery and 
 Confcience. 
 
 T HE Pilgrim, after having been aflailed by Afrology, Idolatry, Sorcery , and Confpiracy , came 
 to the feafhore, where he faw a fquare tower, having round windows on all Tides, from 
 which flames iflued ; this tower floated on the fea and continually revolved ; the Pilgrim heard 
 Tinging near it, and defcried a figure, half woman and half bird, with large claws ; when fhe faw him 
 approaching fhe thus fpoke : 
 
 “ What game,” faid fhe, “ do you wifh to play at ? or, if you prefer looking on, I will 
 play at any game, which pleafes you; I know all and have inftruments of all forts : chefs for the 
 great, merills for the peafants, flutes for weddings and dances. I am named Worldly Gladnefs , 
 and am alfo called Syren , one of the perils of the fea, who, in difguifing myfelf by having games, 
 keep people fo much occupied that they forget their Creator, and alfo to labour for that, which is 
 good, and I often enfnare them ; fo that before they depart I lead them into perdition and put 
 them under fubjedtion.” 
 
 “ If you had not a bad objedt in view,” replied the Pilgrim, “ and that you fpoke without 
 venom, I fhould gladly wifh to know how to play at all thefe fine games ; but I would firft be 
 informed about this revolving tower, which excites my aftonifhment more than anything elfe.” 
 Worldly Gladnefs anfwered that Satan was the admiral of the fea, and inhabited it ; that in 
 this fea he has no other fhip ; that he fees from it all around and efpies the paliers by, to deprive 
 
 ** This contains the ABC prayer to the Virgin, an account of which is given in the “ Booke of the Pylgry- 
 mage of Man,” of which Chaucer’s prayer to the Virgin is a tranflation. 
 
54 The Pylgrymage of Man. 
 
 them of life. “Be fure he fees you well through thofe holes, and he would value nothing fo 
 much as that you would play with him in this turning tower.” 
 
 “ How?” faid the Pilgrim, “ when the fire is there?” 
 
 “ Satan” replied/^ trldly Gladnefs , “ exifts in the fire, and has made his bed in the fmoke ; 
 thofe, who would amufe themfelves with him, he inflames with anger, and rejoices becaufe he 
 thinks he will make them deny their Creator. The tower is ufeful to him, becaufe there are many 
 wicked people who, when they have loft all they have, think the next day their fortune will 
 change ; but Satan is before them, and will not let the tower turn at their pleafure — he caufes 
 fire and fmoke to iflfue from it, and deprives them of their fenfes; the wicked fools, who think 
 to deceive him, are deceived themfelves. I would have you play, and try whether you can deceive 
 Satan with your wiles.” 
 
 “ I abjure Satan and his tower,” anfwered the Pilgrim ; “ if you have any other amufement 
 to fhow me I will look at it.” 
 
 Worldly Gladnefs then began to fiddle, but not for long, for fhe fuddenly caught him by her 
 claws and threw him into the fea. The Syren was ready to have killed him in the fea, but he 
 fwam away and efcaped to an ifland. He fat down fo weary that he could go no further. 
 “ Alas !” faid he, “ what fhall I do ? I am come to this ifland, which is very perilous, and I have 
 gone through many perils by Scylla and Charybdis , by the Syren and by the Syr tes alfo, and yet I 
 am not fafe ; I know not what to do ; if I attempt to fwim again I fhall perifti in the fea, or 
 know not at what port I fhall arrive. Alas ! wretch, what fhall I do? I have loft the right way ; 
 no pilgrim has ever ftrayed fo much as I have done. 
 
 “ O Holy God, aid me , 1 2 Thou art the light of the carbuncle, which giveth light to my fteps ; 
 Thou art my ftafF, my port, my furety, my defence ; Thou haft always been fo fince my infancy; 
 I furrender myfelf to Thee, and lean upon Thee. Help me, or I am loft.” At this moment 
 he faw a large fhip, which feemed to be coming ftraight towards him, which rejoiced him much. 
 On the top of the maft was a white dove. There were towers and caftles, battlements and 
 many habitations, which refembled the lodgings of a king. 
 
 The Pilgrim is rejoiced beyond meafure at perceiving Grace 2 defcend from the veflel ; he 
 exprefles his gratitude to her for relieving him in his great diftrefs ; fhe inquires where he has 
 been, and what has brought him to that perilous ifland, which is named Scylla. The Pilgrim 
 allures her he has no pleafure in remaining there, and that he would willingly quit it to return 
 into the way, which by his folly he has left ; a courfe, which has brought upon him fo 
 many evils. 
 
 Grace tells him, that, if he will enter her fhip, fhe will receive him from the pity fhe feels 
 for him, and will convey him by a fhort paflage into the fafe path ; but that he muft expecft to 
 meet with Repentance , the ftile, the hedge, and the thorny plants again, juft as he had met them 
 before . 3 
 
 He anfwers that every weary pilgrim fhould defire a fhort voyage, that he is himfelf weary 
 and wayworn, and he thanks her very much for her comfort ; he then promifes that, if fhe will 
 
 1 Help us, O God of our falvation,for the glory of Thy name : and deliver us, and purge away our ft ns, for Thy 
 name’s fake. Pfalm Ixxix. 9. 
 
 Trujl in the Lord with all thine heart ; and lean not unto thine own underftanding. Prov. iii. 5. 
 
 2 See Plate XI. and Coloured Drawing H. 
 
 3 Wherewithal a man fmneth, by the fame alfo Jhall he be punijbed. Wifdom xi. 16. 
 
The Pylgrymage of Man. 55 
 
 take him on board the (hip, he will amend his faults. Upon which Grace reproaches him for 
 having required his armour to be carried, and for not being able to endure the weight of it him- 
 felf ; and fhe alfo tells him that his profeffions are great, but that he does not carry them into 
 practice. 
 
 She then leads him to a rock, from which water flows, and in which he is wafhed, and after- 
 wards conduits him to the veflel ; he inquires its name, and is told it is Religion . * * * 4 
 
 They then embark, and fleer for the Monaftery of Cifteaux. Upon their arrival there they 
 are received by the porter, the Fear of God ; and upon Grace leaving the Pilgrim, he is conducted 
 to Hagiographe , or Holy Scripture . 5 6 “ I am,” faid fhe, “ the nurfe of all thofe, who hate and fly 
 from vice ; know that no cloifter is prized, which I do not inhabit. I am loved by the good ; I 
 am without fpot or blemifh.” 
 
 The Pilgrim took up a mirror, and faw his face refleited in it as pofleffing fuch beauty as he 
 had never feen in himfelf before. At firfl: this gave him great pleafure, but foon he faid, “ The 
 mirror is deceptive ; its falfenefs might have deceived me ; it is not well that thou fhouldeft 
 poflefs it.” 
 
 “ If I told thee that it was true,” fhe replied, “ I fhould indeed lie ; I fhow it thee only as 
 it is, and am ready to inftrudt thee about it.” 
 
 The Pilgrim inquired its name, of what ufe it was, and whether he ought to ftudy himfelf 
 in it. 
 
 “ Great profit would it be,” anfwered fhe, u and great praife and honour, if it were known 
 to all and well regarded by them, fo that they would make a good ufe of it, and that they were 
 not deceived by what they faw. The Word of Adulation it is called by its right name, or Dif- 
 courfe of Flattery, which is derived from lies. -Thou faweft it carried by the one, who rode upon 
 Pride. Some call it “ Placebo ,” or “ I will pleafef 6 becaufe it echoes what is fpoken by him, 
 who holds it ; it will never contradiâ what it hears him fay, even were it againfl: reafon, which 
 is plain deception : for he, who thus beholds himfelf, thinks the echo teftifies that he has fpoken 
 well and is wife, but it is far otherwife, and he is deceived by not having heard the truth, and by 
 having attended to falfehood . 7 For this cuftom hath Flattery , to feign with lying lips to thofe he 
 defires to beguile by his fubtle wiles, to make them believe they are liberal, wife, powerful, 
 difcreet, and virtuous, when they are indeed ftingy, foolifh, tyrannical, and enthralled by vice. 
 
 * Behold alfo the Jhips, •which though they be fo great, and are driven of fierce winds, yet are they turned about 
 
 with a very fmall helm, whitherfoever the governor lifieth. James iii. 4. 
 
 If any man among you feem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's 
 religion is vain. Pure religion and undefiled before God and the Father is this, to vifit the fatherlefs and widows in 
 
 their ajflidion, and to keep himfelf unfpotted from the world. James i. 26, 27. 
 
 5 For wkatfoever things were written aforetime were written for our learning, that we through patience and 
 comfort of the fcriptures might have hope. Rom. xv. 4. 
 
 I will Jhew thee that which is noted in the fcripture of truth. Dan. x. 21. 
 
 See Coloured Drawing I. and Appendix. 
 
 6 Placebo, <c I will pleafe,” the name given to Flattery, from her endeavouring to curry favour with every one. 
 The “ Echo ” is in reference to the “ Placebo,” which was the name given to the velper hymn for the dead. — 
 Du Cange. 
 
 7 Depart, I pray you, from the tents of thefe wicked men, and touch nothing of theirs, left ye be confumed in all 
 their fins. Numb. xvi. 26. 
 
 Your iniquities have turned away thefe things, and your fins have withholden good things from you. Jer. v. 25. 
 
56 The Pylgrymage of Man. 
 
 Thefe are fools, who fee themfelves in this mirror, and think that this flatterer fpeaks truly, who 
 ought to know better how and what they are, but they are deceived by the echo, and many are 
 brought to deftrudlion.” 
 
 The Pilgrim took up another glafs, in which, without doubt, he faw himfelf foul and unclean, 
 right hideous to look at and abominable; that mirror fhowed him what he was. Wherefore 
 with rancour and difdain he threw it into her bafket without another look, and turned away from 
 it, wherefore he foon began to mourn. 
 
 “ Now I fee well,” faid Hagiographe , “ by thy countenance, and alfo by thy aftions, that 
 thou haft no wifh to look into the glafs called the Mirror of Confcience , which, by true experience, 
 without echo or flattery, or any other deception, {hows unto a man what image he beareth, and 
 the true portraiture of what things he doeth amifs.” 8 
 
 CHAPTER X. 
 
 The Pilgrim is vifited by two mejfengers in the monajlery of Cifteaux , namely , Prayer and Latria 
 or Worftiip. Infirmity and Old Age then appear to him. He is comforted by Mercy, and 
 aJJ'ailed by Death. The Author’s account of his dream. 
 
 A FTER the Pilgrim had held converfe with Obedience , Difcipline , Poverty , and Chafity , two 
 meflengers next appeared to him, one of whom had wings extended, whilft the other had 
 in her hand a wimble, which {he held up towards the heavens, as if {he would pierce the Iky . 1 
 She fays Ihe is to reward all people, who a£l uprightly, that {he is called Prayer f the good and 
 fwift meflenger, who has wings to enable her to fly and to bear a meflage to God for all mankind. 
 
 8 Jefus faid unto them. Do ye not therefore err, becaufe ye know not the fcriptures, neither the power of God ? 
 Mark xii. 24. 
 
 Therefore various thoughts fucceed one another in me, and my mind is hurried away to different things. The 
 doSirine, with which thou reprove]} me, 1 will hear, and the fpirit of my underjlanding fhall anfwer for me. 
 Job xx. 2, 3. (Tranf. from Vulg.) 
 
 It is better to hear the rebuke of the wife, than for a man to hear the fong of fools. For as the crackling of thorns 
 under a pot,fo is the laughter of the fool: this alfo is vanity. Ecclef. vii. 5, 6. 
 
 Let no man deceive you with vain words : for becaufe of thefe things cometh the anger of God upon the children 
 of unbelief. Eph. v. 6. (Tranf. from Vulg.) 
 
 Servants, obey in all things your majlers according to the flefh, not ferving to the eye, as pleafmg men, but in fim- 
 plicity of heart, fearing God. Col. iii. 22. (Tranf. from Vulg.) 
 
 As we were allowed of God to be put in trujl with the gofpel, even fo we fpeak ; not as pleafmg men, but God, 
 which trieth our hearts. For neither at any time ufed we flattering words, as ye know, nor a cloke of covetoufnefs ; 
 God is witnefs : nor of men fought we glory, neither of you, nor yet of others, when we might have been burdenfome 
 (ufed authority, margin) as the apojlles of Chrifl. 1 Thefl'. ii. 4, 5, 6. 
 
 The examination of a good confcience towards God by the refurreStion of Jefus Chrifl. 1 Peter iii. 21 . (Tranf. 
 from Vulg.) 
 
 1 See Plate XII. 
 
 2 Then the priejls, the Levites arofe and bleffed the people : and their voice was heard, and their prayer came 
 up to His holy dwelling place, even unto heaven. 2. Chron. xxx. 27. 
 
 What things foeverye dejire, when ye pray, believe that ye receive them, and ye jhall have them. Mark xi. 24. 
 
The Pylgrymage of Man. 57 
 
 “ Before Him,” fhe fays, “ I appear fwiftly and prefent boldly the commiffion, which has been 
 entrufted to me. And know,” fhe adds, “ that, if you fend your requeft to Him, it fhall not be 
 refufed ; and if you wifh to enter the city, where you fee fo many pilgrims go, I will be your 
 melTenger, and will prepare you a houfe, where you may take up your abode — no one fhall enter 
 there, who has not fent me before him. You know that it was fo with the thief, who was cru- 
 cified with the King . 3 I believe you will do the fame, for you have great need of it, and fo I 
 haften the more readily to perform your meflage.” 
 
 There was another, who held a horn, which gave a pleafant found, whofe name was Latvia , 
 (worfhip or fervice ) 4 and who thus fpeaks : — 
 
 “ In this place all people call me Worjhip ; my office is moftly to keep the gate about the 
 King. I watch there night and day with all my ftrength and with all my might to guard againft 
 deceit ; for both at even and at morn I keep the hours of rifing to do worfhip to the King. I 
 waken all people, fhould flumber fall upon them. My horn is named Supplication to God for help , 
 which I found every hour without intermiffion. I then produce fweet melody upon the organ, 
 and after a fhort paufe upon the pfaltery — all my melody is with fong of pfalmody, for this mighty 
 King moft delights in fweet fong, to Him it is moft acceptable when it is fung with good intent 
 in clearnefs and in purity.” 
 
 On the return of Grace , two old women appeared , 5 6 7 at the fight of whom the 
 
 Pilgrim’s heart trembled ; one fupported herfelf on crutches, and feemed to have leaden feet — 
 fhe carried a box on her back, whilft her companion had a couch bound on to her head. Thefe 
 were Infirmity and Old Age , who advanced towards him and faid : — “ Death 6 fends us to you to 
 announce that fhe comes without delay ; and fhe has enjoined us not to leave you until we have 
 conquered you.” 
 
 The Pilgrim fays that he is not acquainted with them, or with their miftrefs Death , and 
 inquires their names. They tell him it is ufelefs to argue with them, for, however ftrong a perfon 
 may be, as foon as Death comes to him fhe vanquifhes him ; for fhe has complete control over 
 human life, and kings and dukes fear her more than poor people, who labour under life’s burthens. 
 “ Death , however,” they continue, “ is no refpecfter of perfons — into many places fhe enters 
 often without having fent us before her; we are her meflengers, and will tell you our names.” 
 Then the one, who carried the couch faid: — “I am named Infirmity A wherever I find 
 Health I attack her to make her fubmit ; I recal Repentance when fhe is forgotten. He, who 
 created Nature , when He perceived that He was difregarded, fummoned me, and faid thus : — 
 ‘ Go quickly to Deaths and fay that I fend you to ferve her, and to do according to her pleafure. 
 But firft you fhall go into the world ; and, when you are there, whomfoever you find the moft 
 
 3 And he faid unto Jefus, Lord, remember me when Thou comeft into Thy kingdom. Luke xxiii. 42. 
 
 4 O worfhip the Lord in the beauty of holinefs : fear before Him all the earth. Pfalm xcvi. 9. 
 
 5 The allegory here defcribes the corrupt practices of the monafteries, for which fee Preface. See Plate XIII. 
 
 6 Declare unto me the fewnefs of my days. Pfalm cii. 23. (Tranf. from Vulg.) 
 
 It is appointed unto men once to die , but after this the judgment. Heb. ix. 27. 
 
 7 Go up into Gilead , and take balm, O virgin, the daughter of Egypt : in vain Jhalt thou ufe many medicines ; for 
 thou J halt not be cured. Jer. xlvi. ii. 
 
 Humble thyfelf before thou be fick, and in the time of fins Jhew repentance. Eccluf. xviii. 21, 
 
 And He faid unto me. My grace is fujficient for thee : for my Jlrength is made perfect in weaknefs. Mojl gladly 
 therefore will I rather glory in my infirmities that the power of Chrifi may refi upon me. 2 Cor. xii. 9. 
 
 I 
 
58 The Pylgrymage of Man. 
 
 hardy, who think to live the longeft, and becaufe they have health defpife me, and put me out of 
 their thoughts, thofe corredt, chaftife, and bind down fo ftrongly on your bed that they cannot 
 rife, nor turn according to their will, nor have any tafte for eating and drinking, in order that 
 they may implore my mercy, and by amending their lives have fome regard for their own falva- 
 tion.’ Thus have I been in many places, and have pulled down both young and old . 8 Prepare 
 yourfelf, therefore, for I fhall attack you and lay you down on your bed.” The other then 
 fpoke : — “ I am fhe, whom you never thought to behold : I have leaden feet ; 9 I walk flowly — 
 neverthelefs, I come towards you and acquaint you that Death is approaching. No meffenger 
 can fpeak more truly ; my companion often deceives ; for different reafons prevent her from per- 
 forming her meffage, but nothing can impede me. I am named Old Age , the one greatly feared, 
 the fkin-dried, and the wrinkled. My head is fometimes grey, and fometimes bald ; I am able 
 to give fage counfel, and ought to be much honoured — for I have feen in times paft both much 
 good and much evil ; I have proved what writings are the moil fenfible, and what are the beft 
 means of acquiring knowledge ; for without pradtice and experience no fcience can exift.” 
 
 The Pilgrim then informs Old Age that fhe is not agreeable to him, and he wifhes that fhe 
 would depart ; but fhe tells him, that, whether he likes her or not, fhe will remain with him — 
 and, before Death comes, fhe will make him crooked and feeble by the blows, which fhe will give 
 him ; but ftill, fhe fays that, if he be wife, he will derive great advantage from her — for fhe will 
 lend him thofe crutches, which fhe herfelf has to lean upon : but yet fhe does not wifh to deprive 
 him of his Jlaff, inafmuch as a fpiritual fupport is ufeful as well as a temporal one — for by this 
 means if a man be affaulted on one fide he is fupported on the other . 10 “Take, therefore, my 
 crutches,” fhe concludes, “ for you will find them very ufeful, fince my blows are hard to bear, 
 and that you fhall foon know.” She then faid to her companion, “ In order that he may not 
 think that we feign, let us at once knock him down, and lay him upon your couch.” Infirmity 
 and Old Age accordingly lay hold of the Pilgrim, and place him gently upon it, and tell him that 
 Death will foon arrive. Whilft, however, he is lying there, a lady of a kindly and pleafing 
 countenance approaches him : 11 fhe has in her hands a cord, and upon her inviting the Pilgrim 
 to go with her to the Infirmary he joyfully aflents, but firft begs that fhe will tell him 
 who fhe is. 
 
 “ I am,” fhe replies, “ named Mercy , and I fhould be exceffively welcome after a fevere 
 fentence is pafled in any judgment. The King, when He commanded that all the human race 
 fhould die for their offences, when I came to Him, forbore his hand, and made over to me all 
 that remained ; and I induced Him to place in the heavens a bow without a firing, as a fign of 
 
 8 Even the youths Jhall faint and be weary, and the young men fhall utterly fail. Ifaiah xl. 30. 
 
 9 Thy fhoes Jhall be iron and brafs ; and as thy days,fo fhall thy Jlrength be. Deut. xxxiii. 25. 
 
 Then Abraham gave up the ghojl, and died in a good old age, an old man, and full of years -, and was gathered 
 to his people. Gen. xxv. 8. 
 
 With the ancient is wifdom ; and in length of days underflanding. With Him is wifdom and Jlrength , He hath 
 counfel and underfianding. Job xii. 12, 13. 
 
 10 Train up a child in the way he fhould go : and when he is old, he will not depart from it. Prov. xxii. 6. 
 
 Cajl me not off in the time of old age,forfake me not when my Jlrength faileth. Pfalm lxxi. 9. 
 
 They Jhall Jlill bring forth fruit in old age-, they Jhall be fat and flourijhing. Pfalm xcii. 14. 
 
 In the time of ficknefs Jhew thy converfation. Eccluf. xviii. 21. (Tranf. from Vulg.) 
 
 11 See Plate XIV. 
 
The Pylgrymage of Man. 59 
 
 concord — the firing remains with me, as the bow does with Him ; 12 fo that without this cord He 
 cannot ufe the bow, and for that reafon I keep it in my hands ; and, inafmuch as I refcue the 
 wretched from mifery, and draw the degraded from their woful pofitions by means of this cord, I 
 am called Mifericorde ( Mercy ). 13 The maker of this cord was Charity , and it is not poffible for 
 any one to afcend to heaven who breaks it.” 
 
 After Mercy has further explained to the Pilgrim her various offices, fuch as relieving the 
 fick, the poor, the captives, the humble — and profeffing her readinefs to ferve him — he afks her 
 if fhe cannot rid him of Death’s meflengers, Infirmity and Old Age. This, fhe fays, fhe cannot 
 do; but fhe will, by means of her cord, convey him fecretly to the Infirmary , 14 where, although 
 the meflengers will not even then leave him entirely, yet he may put off for fome little time longer 
 the arrival of Death. 
 
 Accordingly, fhe binds her cord to his bed, and, at the fame time, Infirmity and Old Age alfo 
 approach him fo clofely that he has no flrength remaining. 
 
 After he had arrived at the Infirmary, and had lain there for fome little time, the porter, 
 called the Fear of God , 13 enters, bringing with him two other meflengers — one of whom was the 
 lady with the wimble , 16 of whom mention has already been made, whilfl the other extended her 
 arms toward heaven as if fhe would fly. The porter then informed the Pilgrim that he had 
 brought thefe meflengers, of whofe aid he could avail himfelf, if he wifhed to fend them before 
 him to Jerufalem, for that he could no longer tarry on earth, and if they did not go before him 
 he would not be able to enter the holy City. Their names were Prayer , and her companion 
 Almfgiving ; 17 the latter has always her hands extended ready to give, and makes wings of them 
 with which to fly — and fhe is willing to go at once to the King to beg for admiffion for the 
 pilgrims into the heavenly manfions. The Pilgrim anfwers that he would willingly employ her, 
 but he poflefles nothing — having renounced all he had when he entered the convent, everything 
 there having been in common. He fays that fhe fhould be fent before kings, and great and 
 wealthy people — that the rich, being pilgrims as well as himfelf, mufl alfo be admitted by their 
 flaff and fcarf (i. e. Hope and Faith ) into the heavenly City — and he therefore trufts that God will 
 provide an humble and poor man like himfelf with a habitation . 18 He then welcomes the other 
 meflenger, and commiffions her to go before him ; to which fhe anfwers, that fhe would do fo 
 moll readily, according to her promife to him in the Church, where he had feen her before : 
 whereupon Infirmity interferes, and fays it is now too late for the interceffion of Prayer , that the 
 Pilgrim had plenty of time to employ her during his life, but that now fhe ( Infirmity ) claims him. 
 
 12 I do fet my bo<w in the cloud, and it Jhall be for a token of a covenant between Me and the earth. Gen. ix. 13. 
 
 13 Shewing mercy unto thoufands of them that love me and keep My commandments . Deut. v. 10. 
 
 14 He that hath a bountiful eye Jhall be bleJfed,for he giv et h of his bread to the poor. Prov. xxii. 9. 
 
 13 Wherefore now let the fear of the Lord be upon you. 2 Chron. xix. 7. 
 
 16 The lady with the wimble or auger was Prayer ; fhe was defcribed before as holding it, becaufe “ fhe feemed 
 as though fhe would have pierced the heavens.” 
 
 17 The Lord is far from the wicked: but He heareth the prayer of the righteous. Prov. xv. 29. 
 
 Give to every man, that afketh of thee. Luke vi. 30. 
 
 Give alms of fuch things as ye have ; and, behold, all things are clean unto you. Luke xi. 41. 
 
 18 Ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerufalem, and to an innumer- 
 able company of angels. We have no continuing city, but we feek one to come. Heb. xii. 22 ; xiii. 14. 
 
 We are always confident, knowing that whilft we are at home in the body, we are abfent from the Lord. 
 2 Cor. v. 6. 
 
6o 
 
 The Pylgrymage of Man. 
 
 Prayer , neverthelefs, departs on her errand ; and whilft the Pilgrim is fearing that {he will be 
 too late, and that he will perifti , 39 an old woman mounts on his bed, who alarms him extremely ; 
 {he holds a fcythe, and alfo bears a wooden coffin — her name is Death. She has already placed 
 one of her feet upon the Pilgrim’s body, and he has begged her to fpare him a little while longer 
 that he may afk her one or two queftions, when Grace appears to him and reaffures him by 
 faying, “ I perceive you are now at the narrow entrance, which is at the end of your pilgrimage. 
 Death is near you, who is the end of all terrible things ; {he will mow down your life, and place 
 your body in a coffin for the worms to deftroy it . 20 This is the common end of all flefti. Man, 
 in this world, is expofed to Death as the grafs in the field is to the fcythe ; fo he alfo is flourilhing 
 one day, and is withered the next . 21 You have profpered a long time ; you muft now be reaped 
 and feparated into two parts — the entrance is narrow, the body and foul cannot pafs through 
 together ; the foul will enter firft, and the body, after having feen corruption, will be regenerated 
 and join the great affembly in the city, to which you are haftening . 22 Y ou are now at the wicket- 
 gate, which, when you faw it imaged in the mirror, you fo longed to reach. You will be 
 received within it if you prefent yourfelf there unburdened and naked . 23 Upon this Deaths 
 feemed to run him through the body with her fcythe; and he awoke with a ftart, fcarcely knowing 
 whether he were dead or alive, until he was certified of the fa£t of his being alive by the found of 
 the convent bell and the crowing of the cocks. Hereupon he would have arifen, but lay {fill in 
 bed mufing upon his wondrous dream ; concerning which, he informs the reader, that, if there 
 be anything in it, which feems to favour of vanity or untruth, it muft be taken as the ftraw and 
 the chaff is with the wheat, and the whole fo fifted that the good and true may remain and be 
 remembered, whilft the light and worthlefs is forgotten and difmiffed ; and, finally, he concludes 
 by recommending his work to all thofe who, like good winnowers, are {killed in feparating reality 
 from error, and truth from falfehood. 
 
 19 See Plate XV. 
 
 20 They Jhall lie down alike in the dujl, and the worms Jhall cover them. Job xxi. 26. 
 
 21 The grafs wit her et h, the flower fadetk : hecaufe the fpirit of the Lord bloweth upon it : furely the people is 
 grafs. Ifaiah xl. 7. 
 
 22 Though after my fkin worms deflroy this body, yet in my flefh fhall I fee God. Job xix. 26. 
 
 23 Him that over cometh will I make a pillar in the temple of my God, and he Jhall go no more out : and I will 
 write upon him the name of my God, and the name of the city of my God, which is new Jerufalem, which cometh 
 down out of heaven from my God : and I will write upon him my new name. Rev. iii. 12. 
 
 Blejfed are they, that wafh their robes in the blood of the Lamb : that they may have a right to the tree of life, 
 and may enter in by the gates into the city. Rev. xxii. 14. (Tranf. from Vulg.) 
 
 Chrifl died for our fins according to the fcriptures. 1 Cor. xv. 3. 
 
 24 Remember that death will not be long in coming , and that the covenant of the grave is not Jhe wed unto thee. 
 Eccluf. xiv. 12. 
 
6i 
 
 H AVING in the words of an old writer admonifhed our readers to commence their Chriftian 
 warfare, we would draw to a conclufion by recommending to their notice, from an inte- 
 refting and modern publication, the example of 
 
 A TRUE KNIGHT. 
 
 Though he lived and died among us, 
 
 Y et his name may be enroll’d 
 
 With the knights, whofe deeds of daring 
 
 Ancient chroniclers have told. 
 
 Still a {tripling, he encounter’d 
 Poverty , and flruggled long, 
 
 Gathering force from every effort, 
 
 Till he knew his arm was ftrong. 
 
 Then his heart and life he offer’d 
 To his radiant miff refs, Truth ; 
 
 Never thought, or dream, or faltering 
 Marr’d the promife of his youth. 
 
 And he rode forth to defend her, 
 
 And her peerlefs worth proclaim ; 
 
 Challenging each recreant doubter, 
 
 Who afperfed her fpotlefs name. 
 
 Firft upon his path flood Ignorance , 
 
 Hideous in his brutal might, 
 
 Hard the blows, and long the battle, 
 
 Ere the monfler took to flight. 
 
 Then, with light and fearlefs fpirit, 
 
 Prejudice he dared to brave, 
 
 Hunting back the lying craven 
 To her black fulphureous cave. 
 
 Follow’d by his fervile minions 
 That old giant, Cujlom , rofe, 
 
 Y et he too at laft was conquer’d 
 By the good knight’s weighty blows. 
 
 Then he turn’d, and, flufh’d with victory, 
 
 Struck upon the brazen fhield 
 Of the world’s great king, Opinion , 
 
 And defied him to the field. 
 
62 
 
 A True Knight. 
 
 Once again he rofe a conqueror, 
 
 And, though wounded in the fight, 
 
 With a dying fmile of triumph 
 Saw that Truth had gain’d her right. 
 
 On his falling ear re-echoing 
 Came the fhouting round her throne ; 
 
 Little cared he that no future 
 With her name would link his own. 
 
 Spent with many a hard-fought battle, 
 
 Slowly ebb’d his life away, 
 
 And the crowd, that flocked to greet her, 
 
 Trampled on him where he lay. 
 
 Gathering all his ftrength, he faw her 
 Crown’d and reigning in her pride : 
 
 Look’d his laft upon her beauty, 
 
 Raifed his eyes to God, and died. 
 
 Extracted, from an early volume of“ Houfehold Words.” 
 
Appendix, 
 
 Note A. Page 2. 
 
 IN an intereHing and quaint old work, entitled “ The World to come,” which was long fuppofed 
 to have been by Bunyan, but of which the author was George Larkin, a Printer, the following 
 dialogue occurs between two of the tormented fouls, who thus accufe and curfe each other : — 
 “ One of them faying to his tormented fellow- fufferer, * O curfed be thy Face, that ever I 
 fet Eyes upon thee ! my Mifery is long of thee ; I may thank thee for this ; for it was thy 
 Perfwalions brought me hither : Thou did’fl intice me ; thou it was that did’fl infnare me thus. It was 
 your Covetoufnefs, and Cheating, and your Oppreffion, and Grinding of the Poor, that brought me hither : 
 If you had but fet me a good Example, as you did an ill one, I might, for aught I know, have been in 
 Heaven, and there have been as happy as I am now miferable : but O Wretch that I was ! my following 
 your Steps has made me in this wretched State, and ruined me for ever : O that I had never feen thy 
 Face, or thou hadfl never been born, to do my Soul that Wrong that you have done.’ 
 
 “ The other Wretch reply’d, ‘ And may I not as well blame you ? For do you not remember how at 
 fuch a time and place you did entice me, and drew me out, and afked me if I would not go along with you, 
 when I was about other Bulinefs, about my lawful Calling? But you called me away; and therefore are 
 as much in fault as I ; though I was Covetous, yet you were Proud ; and if you learn’d of me your 
 Covetoufnefs, I am fure I learn’d of you my Pride and Drunkennefs ; and though you learn’d of me to 
 Cheat, yet you learn’d me to Lye, and Scoff at Goodnefs. Thus, though I Humbled you in fome things, 
 you Humbled me as much in others ; and therefore if you blame me, I can blame you as much : And if 
 I have to anfwer for fome of your moft filthy Aftions, you have Hill to anfwer for fome of mine. I wifh 
 you never had come hither; the very Looks of you do wound my Soul, by bringing Sin afrefh into my 
 Mind : It was with you, with you it was, I finn’d ; O Grief unto my Soul ! And fince I could not Hum 
 thy Company there, O that I could have been without it here !’ 
 
 “ From this fad Dialogue,” continues the author, who in his vifion is under the guidance of an angel, 
 “ I foon perceiv’d, that thofe who are companions upon Earth in Sin, Ihall be fo too in Hell in Punifh- 
 ment. And though on Earth they love each others Company, they will not care for it in Hell. This, I 
 believe, was the true reafon why Dives feemed fo Charitable to his Brethren, that he would have them 
 warned, that fo they might not come into this place of Torment ; ’twas Love unto himfelf, and not to 
 them, that was his motive; becaufe had they come thither, his Torments would have thereby been 
 
 increafed All thofe particulars, that I have reckon’d up, are very grievous ; but that which 
 
 makes ’em much more grievous is. That they fhall ever be fo ; that all our mofl intolerable Sufferings fhall 
 laH to all Eternity: O wretched Hate of men ! To be the everlafiing Objefts of God’s Revenging JuHice : 
 Depart from me, ye Curfed, into everlafting fire, is that which is perpetually Sounding in my Ears. O that 
 I could Reverfe that fatal Sentence ! O that there was but a bare Poflibility of doing it ! What is it that I 
 would not do or fuffer to effedt it ? And yet Almighty Power can inflidt no more than what I fuffer now. 
 But that I fhall for ever fuffer it, is what I know not how to bear ; and yet what I mufi ever undergo. 
 Thus have I fhewed you the miferable Cafe that we are in, and fhall be in for ever. 
 
 “ This wretched Soul had fcarcely made an end of what he was a faying, before he was afrefh tormented 
 by a Hellifh Fury, who bid him ceafe Complaining, for it was in vain : £ Befides,’ faid he, ‘ Do you not 
 know, you have deferved it all? How often were you told of this before, but would not then believe it? 
 You laugh’d at them that told you of a Hell ; nay, you were fo Prefumptuous, to dare Almighty Jufiice to 
 defiroy you. How often have you called on God to damn you ? And do you now complain that you are 
 anfwered according to your Wifhes ? What an unreafonable thing is this, that you fhould call fo often for 
 Damnation, and yet be fo uneafie under it? You own yourfelf, you had Salvation offer’d you, and you 
 refufed it : with what Face then can you complain of being Damn’d ? I have more Reafon to complain 
 than you, for you have had a long time of Repentance given you, but I was turn’d to Hell as foon as I had 
 finn’d : You had Salvation offer’d you, and Pardon and Forgivenefs often tender’d you; but I never had 
 
64 Appendix . 
 
 any Mercy offer’d me ; but was confign’d, as foon as I had finn’d, to everlafting Punifhment : If I had 
 had the offer of Salvation, I never would have flighted it as you have done ; And it had been better for 
 you, that you had never had the offer of it neither, for then Damnation had been eafier to you. Who do 
 you think fhould pity you, that would be Damn’d in fpight of Heaven itfelf?’ 
 
 “ This made the Wretch cry out, ‘ O do not thus continue to torment me ! I know that my Deftrudtion 
 is of myfelf : O that I could forget it ! The Thoughts of that is here my greateft Plague : I would be 
 Damn’d, and therefore juflly am fo.’ 
 
 “ Then turning to the Fiend that tortur’d him, he faid, ‘But ’twas through thy Temptations, curfed 
 Devil : ’Twas thou that temptedft me to all the Sins I have been guilty of; and do’ft thou now upbraid 
 me ? You fay, you never had a Saviour offer’d you ; but you fhould call to mind, you never had a Tempter 
 neither, as I have had continually of thee, from whofe importunate Solicitations I never could be free.’ 
 
 “ To this the Devil fcornfully reply’d, ‘ I own it was my Bufinefs to decoy you hither; and you have 
 oft been told fo by your Preachers : They told you plain enough we fought your Ruine, and went about 
 
 continually like Roaring Lions, feeking whom we could devour ; and I was oft afraid you would believe 
 ’em, as feveral did, to our great Difappointment : But you were willing to do what we’d have you ; and 
 fince you’ve done our work, it is but reafonable that we fhould pay your Wages.’ — And then the Fiend 
 tormented him afrefh, which caus’d him to roar out fo horridly, I could no longer flay to hear him, and 
 fo paft away.” 
 
 Note B. Page 3. 
 
 I T is good to take by violence not the things that perifh, but the Kingdom of Heaven. “ The violent ,” 
 St. Matthew faith, “ take it by force !” It is then not poffible to attain to it by fluggifhnefs, but by zeal. 
 But what meaneth the violent? There is need of much violence, ( for ft r ait is the way.) There is need 
 of a youthful foul and a noble. Plunderers defire to outftrip all other ; they look to nothing, neither to 
 convidlion, nor accufation, nor punifhment, but are given up to one thing only, the getting hold of what 
 they defire to feize, and they run pall all, that are before them in the way. Seize we then the Kingdom of 
 Heaven, for here to feize is no fault, but rather praife, and the fault is, the not feizing. Here our wealth 
 comes not from another’s lofs. Hafte we then to feize it. Should paflion difquiet us, fhould luft difquiet 
 us, let us do violence to our nature, let us become more gentle, let us labour a little, that we may reft for 
 ever. Seize not then gold, but feize that wealth, which fhoweth gold to be but mud. For tell me, if lead 
 and gold were laid before thee, which wouldeft thou take ? Is it not clear that thou wouldeft take the 
 gold ? Doft thou then, where one who feizes is punifhed, prefer that which is the more valuable, but 
 where one who feizes is honoured, give up what is the more valuable ? If there were punifhment in both 
 cafes, wouldeft thou not rather aim at this latter ? But in this cafe there is nothing like punifhment, but 
 even bleffednefs. And, “ How,” faith fome one, “may one feize it?” Caft away the things which thou 
 haft already in thy hands, for fo long as thou grafpeft them thou wilt not be able to feize the other. For 
 confider, I pray you, a man with his hands full of filver, will he be able, as long as he retains it .to feize on 
 gold, unlefs he firft caft away the filver, and be free ? Becaufe he that feizes a thing muft be well girt fo as 
 not to be detained. And even now there are adverfe powers running down againft us to roll us ; but Jet us 
 fly them, let us fly them, trailing after us nothing that may give a hold, let us cut afunder the cords, let us 
 ftrip ourfelves of the things of earth. What need of filken garments ? How long fhall we be unrolling this 
 mockery ? How long fhall we be burying gold? I defired to ceafe from always faying thefe things, but ye 
 will not fuffer me, continually fupplying me with occafions and arguments. But now at leaft let us defift, 
 that having inftruéted others by our lives, we may obtain the promifed good things, through the grace and 
 loving kindnefs of our Lord Jefus Chrift, by whom and with whom to the Father and the Holy Ghoft, be 
 glory, now and ever, and world without end. Amen. 
 
 St. Chrysostom, Homily on St. John , 1 . iv. part 11. p. 471. 
 
 Note C. Page 10. 
 
 B ENIGN Charity minifters abundantly to the good and the evil ; the multiplicity of which fame 
 law Paul rightly counts up in the words — (1 Cor. xiii. 4, 5, 6.) For Charity “fuffereth long,” 
 in that fhe bears with compofure the ills that are brought upon her. She is “ kind,” in that fhe renders 
 good for evil with a bounteous hand. She “envieth not,” in that, from her coveting naught in the prefent 
 life, fhe thinketh not to envy earthly fucceffes. She is not “ puffed up,” in that, whereas fhe eagerly defires 
 the recompenfe of the interior reward, fhe does not lift herfelf up on the fcore of exterior good things. 
 
Appendix. 
 
 6 5 
 
 She “ doth not behave herfelf unfeemly,” in that, as (he is warmly bulled within with her own concerns, 
 fhe never at all covets what belongs to others. “ She feeketh not her own,” in that, all that fhe holds here 
 by a tranlitory tenure, fhe difregards as though it were another’s, in that fhe knows well that nothing is her 
 own but what fhall flay with her. She “is not eafily provoked,” in that, even when prompted by wrongs, 
 fhe never Himulates herfelf to any motions of felf-avengtng, whilfl, for her great labours, fhe looks hereafter 
 for greater rewards. She “ thinketh no evil,” in that, baling the foul in the love of purity, while fhe plucks 
 up all hatred by the roots, fhe cannot harbour in the mind aught that pollutes. She “ rejoiceth not in 
 iniquity,” in that, as fhe yearns towards all men with love alone, fhe does not triumph even in the ruin of 
 thofe that are againfl her, but fhe “ rejoiceth in the truth,” in that, loving others as herfelf by that which fhe 
 beholds right in others, fhe is filled with joy as if for the growth of her own proficiency. “ Manifold,” 
 then, is this “ Law of God” againfl the dart of every fin, which affaults the foul for its deftrudlion ; fo that, 
 whereas our old enemy befets us with manifold encompafling, fhe may in many ways rid us of him. Which 
 Law, if we confider with heedful attention, we are made to know how greatly we fin each day againfl our 
 Maker. And if we thoroughly confider our fins, then affuredly we bear afflidlions with compofure, nor is 
 any one precipitated into impatience by pain, when confidence gives itfelf up by its own fentence. Hence 
 Zophar, knowing what it was that he faid, but not knowing to whom he faid it, after he had premifed the 
 words, that He would fhow thee the fecrets of Wifdom, and that her Law is manifold, forthwith adds. 
 And that thou mightefl know that God exadleth of thee lefs than thine iniquity deferveth. 
 
 St. Gregory’s Morals. 
 
 Note D. Page 12. 
 
 I N reference to the contrail defcribed in this Allegory between the eye of Sense and the eye of Faith, it may 
 not be inappropriate to quote a paflage from the third part of the “ Pilgrim’s Progrefs,” which, though not 
 written by the great author of the firfl and fécond parts has, neverthelefs, fome merit. Spiritual-man enters 
 into a controverfy with Human-reafon, who is endeavouring to perfuade Tender-confcience that he can 
 fhow him a far nearer and more fecure road to the Heavenly Country. He fays : — “ I lay a fure founda- 
 tion of my faith; I behold and contemplate this wonderful and glorious Fabrick of the World, and, by a 
 regular dedudtion, I trace the footfleps of an eternal Divinity, whilfl, climbing up the chain of inferior and 
 Second Caufes, I at length faflen upon the uppermofl link, and clearly fee the firfl and fupreme Caufe, 
 Source, and Spring of all things vifible and invifible. Thus, as common bodily objedls are the firfl and 
 lowermofl of this chain of Caufes, fo my fenfes are the firfl and lowefl flep of my Faith, whilfl, by a chain 
 of rational inferences, I join the firfl and lafl things together, and make my fenfes, Reafon, and Faith, to 
 be all proportionably fubfervient to the Adoration I pay to the eternal Godhead. Thus I obferve a due 
 order in letting that, which is naturally firfl, take place, and then afterwards that, which is fpiritual. Whereas 
 you take a quite contrary courfe, and fo do all that hearken to thofe blind Guides, the Shepherds on yonder 
 mountains. For they teach you to begin at the wrong end, and laying afide the fervice of your Senies and 
 Reafons, which are the efléntial properties of your nature, to believe, by an implicit blind Faith, the 
 dodlrines and opinions of fuch a number of men, pretending they were divinely infpired ; and not only fo, 
 but to believe Dodlrines, that are diametrically oppofite to your reafon and the common fenfe and experience 
 
 of the whole world.” 
 
 Spiritual-man anfwers to Tender-confcience, who is wonderfully taken with this argument : — “ In the 
 firfl place, he goes upon a wrong ground, in fuppofing our reafon to be perfect, in exercifing itfelf upon its 
 proper objedls. Before the fall of Adam, indeed, it was fo, but now it is imperfedl and frail ; it was then 
 one entire fhining diamond, but now it is fhattered into pieces. We only retain fome fragments or fparks 
 of the original jewel ; we can boafl of nothing but fome broken remnants of reafon, efcaped from that fatal 
 fhipwreck of Human Nature, which Hill float up and down in a fea of uncertainties. We grope as in the 
 dark, and can hardly difcern the things, that are familiar to us. . . . In the fécond place, fuppofe we grant 
 his ground to be good, and that Reafon is perfedl in its exercifing itfelf upon its proper objedls — yet his 
 inferences from thence are but the effort of his eloquence and fophiflry, while he would endeavour to per- 
 fuade us that divine and fupernatural things are the objedls of Natural Reafon alfo. God has endued us with 
 different faculties, fuitable and proportionable to the different objedls, that engage them. We difcover fenfible 
 things by our Senfes, rational things by our Reafon, things intelledlual by Underflanding, but divine and 
 celeftial things He has referved for the Èxercife of our Faith, which is a kind of divine and fuperior fenfe in 
 the foul. Our Reafon and Underflanding may fometimes fnatch a glimpfe, but cannot make a Heady and 
 adequate profpedl of things fo far above their reach and fphere. Thus, by the help of Natural Reafon, I 
 may efpy there is a God, the firH Caufe and Original of all things ; but His Effence, Attributes, and Will 
 
 K 
 
66 Appendix. 
 
 are hid within the Veil of inacceffible Light, and cannot be difcerned by us but through Faith in His Divine 
 Revelation. ... This man thinks if, by patching up half-a-dozen Natural Reafons together, he can prove a 
 Deity, and pay fome homage or acknowledgment to Him as fuch, that all is well with him ; nay, that he 
 is in the neareft and moil ready way to Heaven; in the mean while, concluding that we go round about, if 
 not a quite contrary way, to take up our Religion on no lefs credit and authority than that of Divine Reve- 
 lation. This he calls laying afide our Senfes and our Reafon, to believe, by a blind and implicit Faith, the 
 doftrines and opinions of a certain number of men, pretending to be divinely infpired ; and not only fo, but 
 believing doftrines diametrically oppofite to our Reafon and the Common Senfe and Experience of the whole 
 world. But tell me, O vain man ! how do we lay afide our Senfes and our Reafon when we ufe both in a due 
 fubordination to our Faith? Faith itfelf comes by Hearing, which is one of our Senfes : We hear the glad 
 tidings of the Gofpel preached to us, and our hearts are brought into fubjettion to the power thereof : Natural 
 Reafon taught us to believe there is a God, but Faith teaches us how to believe in Him, and how to worihipHim. 
 The things, which we believe of Him, are indeed far above our Senfe and Reafon, but not contrary to them. 
 Nay, in this our Senfe and Reafon are inftrumental to our Faith, that when we read or hear of the miracles 
 which were done by Chrift and His Apoftles, our Reafon tells us they could not be done but by the mighty 
 Power of God, and that God would not, by fuch miracles, give teftimony to a lie ; therefore, confequently 
 our Reafon teaches us to believe that Chrift and His Apoftles were really fuch as they profefled themfelves 
 to be : He the Son of God, they His fervants, and men infpired by the Holy Ghoft, and, confequently, that 
 all their doftrines were true. Thus far my Reafon is ferviceable to my Faith. The one leads by the hand to 
 the Veil ; the other draws it back, and difcovers all the facred myfteries. Yet ftill let Reafon keep her diftance ; 
 fhe is but the handmaid. Faith the miftrefs. Senfe and Reafon attended in the outer Courts of theTempkj 
 but Faith enters into the Holy of Holies. Now, without Faith it is impojftble to pleafe God. Faith is 
 the evidence of things not feen s the fubjlance of things hoped for. This is that Faith, which thou, O Human- 
 reafon, much contemned and vilified ! This is that Faith, which the Shepherds recommended to us : This 
 is that Perfpeftive-glafs, through which we faw the glories of the celeftial Jeruf aient ; therefore, ceafe hence- 
 forward to fpeak evil of the Ways of the Lord ; ceafe to pervert the fouls of fuch as feek the Lord in fin- 
 cerity and with an humble Faith.” When he had made an end of thefe words, 2" ender-confcience burft 
 out into tears for grief and joy ; for grief that he had fuffered his mind to be warped by the foducing elo- 
 quence of Human-reafon , and for joy that Spiritual-man had fo well anfwered and confuted his arguments. 
 
 The following lines may ferve further to illuftrate this fubjeél : — 
 
 Dull are all our Senfes here, 
 
 Blind the eye, and deaf the ear ; 
 
 Faith muft give us keener fight, 
 
 Caule each ear to hear aright. 
 
 Saviour, bid us come to Thee, 
 
 Over Life’s tempeftuous fea ; 
 
 But, like Peter, we muft fail. 
 
 For we look and ftorms prevail. 
 
 Many heard Thy voice, but we 
 Long in vain to follow Thee ; 
 
 Speak to us and we will hear. 
 
 And in confidence draw near. 
 
 Thomas doubted. Thou, O Lord, 
 
 Proved to him Thy fpoken Word ; 
 
 Oh, if we could feel Thy wound, 
 
 Fears would not our Faith confound. 
 
 Still we waver — can it be, 
 
 Earneft doubts are cleared by Thee ; 
 
 Signs are granted, if we pray. 
 
 Night difpell’d by Truth’s bright ray. 
 
Appendix. 67 
 
 Sceptics dare not then draw near, 
 
 Like the Pharifees they hear. 
 
 Pride has fill’d their hearts, and fin 
 Keeps her captives blind therein. 
 
 Yet they fay they fee — O Lord, 
 
 Guide us, guard us by Thy Word ; 
 
 Bid our Spirits foar to Thee, 
 
 Grant us immortality. 
 
 Note E. Page 18. 
 
 H OLY Writ is fet before the eyes of the mind like a kind of mirror, that we may fee our inward face in 
 it, for therein we learn the deformities, therein we learn the beauties, that we poflefs ; there we are 
 made fenfible what progrefs we are making ; there, too, how far we are from proficiency. It relates the 
 deeds of the faints, and ftirs the hearts of the weak to follow their example, and while it commemorates 
 their vidtorious deeds, it ftrengthens our feeblenefs againft the aflaults of our vices ; and its words have this 
 efFedt, that the mind is fo much the lefs difmayed amidft conflidts, as it fees the triumphs of fo many brave 
 men fet before it. Sometimes, however, it not only informs us of their excellencies, but alfo makes known 
 their mifchances, that both in the vidtory of brave men we may lee what we ought to feize on by imitation, 
 and again in their falls what we ought to Hand in fear of. For, obferve how Job is defcribed as rendered 
 greater by temptation, but David by temptation brought to the ground ; that both the virtue of our prede- 
 celfors may cherifh our hopes, and the downfall of our predecelfors may brace us to the cautioufnefs of 
 humility, fo that whilft we are uplifted by the former to joy, by the latter we may be kept down through 
 fear, and that the hearer’s mind, being from the one fource imbued with the confidence of hope, and from 
 the other with the humility arifing from fear, may neither fwell with rafh pride, in that it is kept down by 
 alarm, nor be fo kept down by fear as to defpair, in that it finds fupport for confident hope in a precedent 
 of virtue. St. Gregory, vol. i. book ii. 
 
 For he hath put his own foot into the net, and he walketh in the mefhes of it. — Job xviii. 8 . 
 
 He, who “ puts his feet into a net” cannot get them out when he has a mind ; fo he, that lets himfelf 
 down into habits of fin, cannot rife up the moment he wilhes it ; and he, “ that walketh in the melhes of a 
 net,” entangles himfelf to walk ; he is tied and bound, that he cannot. For it very often happens that a 
 man, beguiled by the delightfulnefs of this world, reaches after the glorioufnefs of the honour thereof, that 
 he attains to the effedling of his defires, and rejoices to have attained the objedl, which he fought after; but 
 feeing that the good things of this world when not poflefled are objedts of love, and very often when pof- 
 fefled grow worthlefs, he learns, by the adt of obtaining, how worthlefs that is, which he fought after ; 
 whence, being brought back to himfelf he looks out how, without fin, to get quit of that, which he fees 
 himfelf to have gotten with fin; but the very fame dignity, which entangled him, holds him fall, and he 
 cannot without further fins flee from thence whereunto he came, not without fin. And fo he has “put his 
 feet into the net, and walketh in the melhes thereof,” in that when he llrives to get quit, he then fees in 
 a true light with what hard knots he is held bound. For we do not even know of our binding in a true 
 fenfe, fave, when in llriving to get free, we, as it were, try to lift our feet. 
 
 The fnare is laid for him in the ground, and a trap for him in the way. — Job xviii. io. 
 
 “ A trap is placed by our old enemy upon the way,” when in the courfe of this world’s pradlice, 
 which the mind is bent to follow, the fnare of fin is prepared, which lame would not fo eafily entrap, if it 
 were poffible to be feen. For a trap is fo fet that, while the meat is difplayed, it is not itfelf feen by the 
 paflers by. For like to meat in a trap is gain with fin, and the profperity of this world with wickednefs ; 
 and fo when gain is fought after by one with a covetous view, it is as if the trap, which is not feen, laid 
 hold of the foot of the mind. Thus there are often fet before the mind along with fin, honours, riches, 
 health, and temporal life, which, while the weak mind fees like food, and does not fee the trap by the meat, 
 which on feeing it longs after, it is caught fall in the fin, which is not feen. For there are kinds of tem- 
 pers, which border upon certain bad qualities. Thus harlh tempers are ufually found to be united either to 
 cruelty or to pride; but tempers, that are foft and joyous beyond what is becoming, are fometimes allied to 
 lull and dilfolutenefs. Therefore the enemy of mankind furveys the tempers of each individual, to fee what 
 bad quality they are allied to, and he fets thole objects before the face, which he fees the mind is moll 
 readily inclined to, fo that to the foft and joyous tempers he often propofes dilfolutenefs, and fometimes 
 vainglory, but to harlh difpofitions he propofes pride or cruelty, and fo there he fets a trap where he fees 
 the path of the mind to be, in that he there introduces peril by deception, where he has found that there 
 is the ‘ way’ of a kindred turn of thought. — St. Gregory, Morals on the Book of Job, vol. ii. p. 124. 
 
68 Appendix. 
 
 , Note F. Page 24. 
 
 W E go out to meet armed enemies, when, by zeal of exhortation, we prevent their ftratagems even in 
 the heart of another. For we go, as it were, from the place, in which we were, to another place, 
 to meet our enemies, when we put afide the care of ourfelves in a regular courfe, and keep off the approach 
 of evil fpirits from the mind of our neighbours. Whence it is frequently the cafe that crafty enemies 
 tempt the more terribly, concerning himfelf, the foldier of God, who is already viftorious in the conteft 
 within, the more they fee that he is mightily prevailing againft them even in the heart of another, in order 
 that when they call him back to defend himfelf, they may the more freely attack the hearts of others, which 
 were protefled by his exhortation. And fince they cannot overcome, they endeavour, at leaft, to employ 
 him, fo that while the foldier of God is ftaggered about himfelf, not he himfelf, but he, whom he had been 
 wont to defend, may perifh. But his mind, immoveably fixed on God, defpifes the darts of temptation, 
 and fears not the fhafts of any terror. For, relying on the aid of grace from above, he fo tends the wounds 
 of his own infirmity as not to negleft thofe of others. 
 
 St. Gregory’s Morals on the Book of Job, vol. iii. book xxxi. 
 
 Note G. Page 32. 
 
 Y is called the letter of Pythagoras (not becaufe he invented it — for Palamedes invented it from the 
 flight of cranes — but), becaufe he ufed it to fignify the bifurcation of the good and evil ways of men. 
 
 “ They fay that the courfe of human life is like the letter Y, becaufe every man, when firft he fhall 
 have touched the threlhold of youth, and fhall have come to that place where ‘ the way fplits itfelf into 
 two parts,’ may flick doubting, and know not to which part he would rather bend himfelf. If he fliall 
 have found a guide, who can direft a faltering man to better things, that is, if he (hall have learned 
 philofophy, or eloquence, or anything of any honourable art, he may reach fruit for good purpofes, which 
 cannot be done without very great labour, they maintain that he will pafs through an honourable and 
 wealthy life; but if he fliall not find a teacher of temperance, they fay that he goes to the left hand road, 
 which falfely aflumes the appearance of a better road, that is, that he gives himfelf to floth, ignorance, and 
 luxury, which indeed feem fweet at the time to him, who knows not true good : but afterwards all rank and 
 family property, being loft, they fay that he will live in all mifery and difgrace. Wherefore we affirm, 
 better and more truly, that thofe ways are two, of heaven and hell, becaufe immortality is placed before the 
 juft, and eternal punifhment before the unjuft .” — Tranfated from Lactantius, vi. 3. 
 
 But you have pafs’d the fchools ; have ftudied long, 
 
 And learn’d the eternal bounds of Right and Wrong, 
 
 And what the Porch (by Mycon limned, of yore. 
 
 With trowfer’d Medes) unfolds of ethic lore. 
 
 Where the fhorn youth, on herbs and pottage fed. 
 
 Bend o’er the midnight page the fleeplefs head : 
 
 And fure, the letter where, divergent wide. 
 
 The Samian branches fhoot on either fide. 
 
 Has to your view, with no obfcure difplay, 
 
 Marked, on the right, the ftrait, but better way. 
 
 Gifford’s P erf us. Sat. in. 1 . 99 — 108. 
 
 CHISWICK press: — C. WHITTINGHAM, TOOKS COURT, CHANCERY LANE.